A Commentary upon the Epistle of Saint Paul to the Romans, written in Latin by M.  
john Calvin, and newly translated into English by Christopher Rosdell preacher.  
Whereunto is added a necessary table for the better and more ready finding out of certain principal matters contained in this work.   3.16. Let the word of Christ dwell in you plenteously in all wisdom. 
Imprinted at London for john Harison and George Bishop. 1583.   

To the right honourable, and his very good L. Sir Edward Seimer knight, Baron Beauchampe, and Earl of Hertforde, Christopher Rosdell wisheth grace, and peace from God, etc.  
THE Church (right honourable and my good Lord) hath never doubted at any time of the author of this epistle: but as the inscription thereof plainly testifieth, so the godly have always constantly believed, that it was written by that great doctor, and worthy Apostle Paul. Of whose praise though chrysostom and divers others have said very much: yet if it be compared with his desert, it is either nothing or else but a little. 
Act. 9.15.  For with what praises shall we sufficiently set him forth, whom the Lord himself immediately after his conversion so highly commended: Calling him a chosen vessel to bear his name before the Gentiles, and kings, and the children of Israel? 
2. Cor. 12.2.  with what speeches shall we accordingly advance him, whom the Lord lift up unto the third heaven?  
And with what ornaments shall we deck him, whom the Lord did so richly adorn? by kindred of the race of Abraham, by person naturally vehement, endued with singular dexterity, and of a noble courage, by calling an Apostle of jesus Christ, immediately called of the Lord unto the ministry of the Gospel. As he testifieth to the Galath. Saying, 
Gal. 1.1.  Paul an Apostle, (not of men, neither by man, but by jesus Christ, & God the father) etc. immediately taught from above. As it is written, 
Gal. 1.11.  Now I certify you, brethren, that the Gospel which was preached of me was not after men. For neither received I it of man, neither was I taught it, but by the revelation of jesus Christ. By the visible gift of the holy Ghost invested into his ministery & Apostleship. And finally by great signs & wonders confirmed in the same. 
Act. 9.3. Act. 19.6.  By which things as the dignity & authority of the holy man is confirmed unto us, so all men are taught with what reverence they should hear and receive what so ever hath proceeded from him. For seeing he speaketh unto us in that stead of christ, bringeth a celestial doctrine, & such as is mixed with no error, we ought to hear & believe him as the voice of God from heaven. Knowing assuredly that he is of the number of those of whom it is said, he that heareth you heareth me, and he that despiseth you, despiseth me, etc. And therefore they commit most horrible blasphemy against God, whose impudent mouths are open against the apostolical authority of so excellent an instrument of the Lord. But no doubt such miscreates & rebellious wretches, do feel the efficacy & light of his apostolical doctrine, whereby their wicked studies are manifested & reproved, according to the saying of Christ, because their deeds are evil, they hate the light, & seeing they hate it, but yet can not extinguish it, they do what they can to discredit it. Yea and that which of all others is most abominable, they go about by perverting holy Scriptures to maintain and defend their devilish doctrine.  
Whence it cometh, that by abusing the testimony of of Peter, they labour to persuade the unlearned, that the Epistles of Paul are hard to be understood and obscure: Yea such as minister causes of errores unto the unskilful, and therefore are not to be read of the common fort, but rather to be restrained, and forbidden. The words of Peter are these: And suppose that the long suffering of our Lord is salvation, 
2. Pet. 3.15.  even as our beloved brother Paul according unto the wisdom given unto him wrote to you, as one that in all his Epistles speaketh of these things: amongst the which some things are hard to be understood, which they that are unlearned and unstable, pervert as they do all other scriptures unto their own destruction. Which words do so much make for the commendation of the Epistles of Paul, that they must needs be very impudent, and blinded with extreme malice, which wrist them to the obscuring of his doctrine. For first these words give unto Paul a celestial and heavenly wisdom. Secondly they testify that he wrote his Epistles according to the same wisdom, and that he wrote the same things, & to the same faithful people to whom Peter himself wrote. But it is added, amongst the which some things are hard to be understood. What then? shall all the writings of Paul be taken away from the people & Church of God, because of the difficulty & hardness of some certain places? or rather were it not meet those obscure places should be faithfully, & sincerely expounded, that the simple might understand them. By the same reason let the epistles of Peter also be inhibited & taken away, for in them there are many things hard to be understood. As may appear in his first epi. cha. 3. & 4. And in his 2 epist. 2. But they are wrested (quoth they) of the unlearned and unstable.  
Wherefore it were better they were taken from the unlearned, & reserved only for the reading of the learned. By the same reason also all holy scripture may be taken away. For Peter testifieth of them, that they are perverted of the unlearned, & those are unstable. What more reason is there why the use of holy scripture should be forbidden all men, because some by perverting of them have fallen to destruction, than that the use of fire & water should be debarred all men, because many have perished by them. Did the apostle writ his epistles to the Bishops & other ministers of Christ only, & not rather to all faithful christians were at Rome, Corinth, Galatia, Ephesus, Collossa, Philippos, Macedonia, & c? Did he write of such things only as appertained unto the learned, and not rather of such things as are necessary to be known of all, and concern the salvation of all? if he wrote to the learned only, why saith he? to all that be at Rome, and not rather to you learned Christians be at Rome. If he wrote of such things as concern the learned only (& yet wrote the gospel or glad tidings of salvation in Christ) why saith he? 
Rom. 1.5.  I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth, etc. But if both the holy man directed his writings unto all, & also the things contained in them do appertain unto all, why rob they the vulgar & common people or laity (as they term them) of that the holy ghost hath given unto them? I mean the light of the Apostolical doctrine & reading of the holy scriptures. Contrary to the mind of Chriso. Who vehemenly exhorteth all christians, 
Upon the epi. to the  Hom. 9  and specially the laity, that they should get them Bibles, or at the least the new Testament. Contrary to the mind of the holy Apostle, who saith, to the Colloss. Let the word of Christ dwell in you plenteously in all wisdom, 
Colloss. 3.16. john. 5.39.  teaching & admonishing your own selves etc. Yea contrary to christ himself, who saith search the scriptures, etc. And yet they blush not, (how contrary soever they be to the pure doctrine of Christ & his apostles) to boast themselves for the only catholics of the world, & successors of Christ & his Apostles. But this is no new thing, for vice hath always delighted in the cloak of virtue, superstition in the name of religion, and heretics in the name of catholics'. How truly this is said of the romish prelate's at this day, we shall not need to seek far for proof: only it shall suffice to compare them in their now and new professed doctrines with the ancient & sincere doctrine was at the first taught and received amongst the old and true Catholic romans.  
The sum & substance of which doctrine is registered by the holy ghost in this Epistle: whereat they do chief storm besides all other the writs of that good man, because it doth in a special sort, detect their Apostasey, convince their heresey, & bewray their superstitious hypocrisy. Howbeit the Church of God is not more bound unto the Lord for any portion of scripture, then for this most excellent & worthy epistle.  
Wherein is contained a clear & compendious Epitome of Christian religion, as may easily appear by the places therein discussed: namely, of natural knowledge, civil duties, the law of Moses, the Gospel, justification, original sin, grace, election, predestination, excaecation of the jews, and their restitution, of the sacrifice of christians, of Magistrates, and subjects, of bearing the weak, and avoiding offence, etc. So that if a man understand it, he hath a certain way open unto him, to the understanding of the whole scripture. Wherefore in my judgement (and I am not of that mind only) the godly can no where better bestow their labour to their edification in true godliness, then in reading, studying, yea and committing to memory this notable Epistle.  
Which is not therefore put in the first place as though it had been written first, neither (as the Romans perhaps would have it) for the dignity and worthiness sake of the Roman Church, whereunto it was dedicated: but for the majesty, and excellency of those things are handled in it, specially for the doctrine of grace and justification: which is so plainly and diligently handled in certain chapters, that the whole epistle deserveth to be read every day, and learned without book of the faithful. Yet here I would have all christians admonished, seeing the Lord requireth humble and reverent hearers of his word, as it is written, to him will I look (saith the Lord) even to him that is poor, 
Esa. 66.2.  and of a contrite spirit, and trembleth at my words: that with meek hearts and due reverence they handle, hear, & read the holy scriptures of God, always remembering that watchword of the Apostle, 
1. Cor. 2.14 joh. 3.4.  the natural man perceiveth not the things of the spirit of God. etc. And continually for proof thereof bearing in mind the example of Nicodemus, who by the dexterity of wit, and all the helps of art were in him, could not attain unto the meaning of the words of our saviour Christ, and that in a common principle of religion, namely regeneration. Wherefore let no man through vain arrogancy contemn the labours of others, neither through foolish presumption trust too much to himself.  
Vzziah king of juda rejecting the priests, 
2. Chro. 26. 1●  teaching him that he should not offer incense contrary to the law of the Lord, & thinking that he knew the law better than they all, for his arrogancy and presumption was smitten with a leprosy. But on the contrary the Eunuch of Ethiopia, acknowledging his own weakness and ignorance, 
Act. 8.27.  saying, How can I understand, except I had a guide, and humbly craving the help of Philip, received a blessing from the Lord. Thus he scattereth the proud in the imagination of their hearts, he putteth down the mighty from their seat, and exalteth the humble and meek. He filleth the hungry with good things: and the rich he hath sent empty away. No marvel then why so few at this day profit accordingly in reading the scriptures, seeing the greatest part of people, holy Commentaries and expositions of the godly being neglected, having their eyes blinded with self love, comment upon them according to their own sense, whereby both errors increase and are maintained, and also the Oracles of God most unreverently profaned. Which thing as it cometh to pass in other books of sacred Scripture, so principally in this Epistle, wherein without all controversy there are many things hard to be understood, which the unlearned and those are unstable may easily pervert to their own destruction. For preventing of which evils it is meet not only that godly and faithful interpretations be delivered unto the people, but also that they be diligently exhorted, reverently too embrace them, as the good helps of God given for their edification in pure and undefiled religion: and seriously to read, hear, and mark them, as the means whereby it pleaseth the Lord to illuminate their minds with the true knowledge of his heavenly mysteries, alway keeping themselves with in the compass of their capacity. Knowing that it is a good part of learning for a man to understand his own ignorance, for hence cometh the study & desire to be taught. And this is (right honourable) the only cause hath moved me to set forth this translation upon the Epistle to the Romans: which thing perhaps will seem unto many needless and unnecessary, considering that the Commentaries of master Peter Martyr were already in English upon the same matter. Howbeit if those men diligently weigh with themselves, how the Commentaries of the said reverend father are higher than that easily, they may be reached unto of the simpler sort, and larger then that they may hastily be read over of such as are drawn away by other affairs, I doubt not but they will soon grant this my labour is not altogether needles and unnecessary. For besides that none hath dealt more sincerely in expounding the holy scriptures, and more faithfully in drawing forth the true sense of deep mysteries, than M. calvin, he hath this as peculiar to himself, always to match his faithful sincerity with a plain briefness. So that men may without any great loss of time find that with him which would cost them much seeking in others. And this is not only a gain of time, but also a notable help for memory, As it is said.  
Quicquid praecipies, 
Horace  esto brevis, ut citò dicta,  
Percipiant animi dociles, teneantque fideles.  
Finally, the reasons which have moved me to dedicate this my simple work unto your honourable Lordship, are in number three. First, that godly zeal in religion, and tender care for the vulgar people (in such places as appertain to your Lordship's patronage) that they should not be clogged with an Idol, nor destitute of a guide, which I have always since my first coming into your Lordship's acquaintance noted in you. For who is more meet to be a Patron unto that, which tendeth unto the profit of the common sort, than he who wisheth nothing more, and studieth nothing so much. Secondly, that knowledge of the latin tongue, wherewithal, amongst other qualities which make you truly honourable, God hath richly endued you. And whereby you are able to judge what sincerity & faithfulness, I have used in this kind of labour. Thirdly, that bountifulness and liberality which your Lordship hath lately showed towards me: which presseth me every way (seeing I am by no means able to make satisfaction) to show myself thankful. And I know your Lordship doth not look for any other recompense.  
Wherefore humbly craving pardon for my boldness, and earnestly beseeching your honour to accept in good part my poor Newyear's gift, as a pledge of my good will towards you. Which notwithstanding it cometh somewhat after the time, yet I trust not out of season. I commit you to the tuition of him who hath loved us, and washed us from our sins in his blood, and hath made us kings and priests unto God even his father. At London the 11. of januarie. 1583.  
Your Lordship's faithful servant to command in Christ, Christopher Rosdel.   

john calvin unto Gryney a man very worthy to be honoured, wisheth prosperity.  
I Remember, that three years ago, when we communed familiarly between ourselves, of the best kind of expounding the Scripture, that reason which pleased you greatly, was also at the same time before all others approved of me. For we were both of this mind, that the principal point of an interpreter did consist in a plain briefness. And truly seeing this is in a manner his whole charge, to show forth the mind of the writer, whom he hath taken upon him to expound: look by how much he leadeth the readers away from the same, by so much he is wide of his mark, or rather after a sort wandereth out of his bounds. So we wished that amongst them, which at this day seek to further the study of divinity in this kind of labour, there might some one be found, that both studied for facility or easiness, & also gave his diligence not to trouble those are desirous of learning, above measure with long commentaries. And although I know all men are not of this mind: and they which are not of this mind, have also their reasons which induce them to judge so: yet notwithstanding I cannot be drawn from the love of compendiousness. But seeing through that, variety is graffed in the minds of men, some things please some men better than othersome: let every man herein use his own judgement, so that no one man covet to bring all other men under his rules, So it shall come to pass, that neither we, who are more delighted with brevity, shall refuse, or contemn their labours, who are more copious and large in expounding the holy scriptures: and they again shall bear with us, albeit they think we are brief and short. I could not choose but make a trial what good I might do herein to the church of god. Not as though I had already obtained that, which then seemed best unto us: either thought when I began that I could obtain it: but I endeavoured, so to order my style or form of writing, that I might seem to apply my mind towards that example. How much I have profited herein, because it is not my part to judge, I leave that to you, and such as you are, to be esteemed. Sure I am many will condemn my policy, in that I durst make a trial, chief in this Epistle of Paul. For seeing so many men of excellent learning, before this have taken great pains in the interpreting hereof, it is to be supposed, there remaineth no place for others to better that they have already done. And I must needs confess, that notwithstanding I was persuaded my work would be of some value, yet this cogitation at the first did terrify me, for I feared to incur the reproach of rashness, if after so many cunning workmen I should lay hand to this work. There are many Commentaries upon this Epistle, both of the elder, and latter writers. And surely surely they could no where better have bestowed their labour: seeing if a man understand it, he hath a certain way opened unto him, to the understanding of the whole Scripture. I will speak nothing of the old writers: who for their piety, knowledge, sanctimony, and antiquity, are of such authority that we ought to contemn nothing, which hath proceeded from them. And name by name to recite all those that live at this day were to no purpose. Therefore I will declare my mind touching those who have bestowed special pains herein. Philip Melancthon according to that singular knowledge, industry, and dexterity, Whereby he excelleth in all kind of learning above those which came forth before him, hath given great light. But because as it may seem, his purpose was only to discuss the principal things: whiles he stayeth in them, wittingly he passeth by many things, which may greatly trouble a simple wit. After him cometh Bullinger, who also for his merits hath gotten great praise. For he had an easiness coupled with his learning, wherein he greatly approved himself.  
Finally, Bucer having set forth his travails, did (as a man would say) make up the matter. For that man (as you know) besides the hidden learning, & abundant knowledge of many things, besides the sharpness of wit, great reading, & many other virtues, wherein he is almost inferior to none at this day, to be compared but with few, and excelleth many: is chief to be commended in this, that none in our time hath used more exact diligence in expounding the scripture than he. Therefore as I do confess, it were a token of too impudent emulation, to contend with such men, so it was never in my mind to take from them the least part of praise. Let them have that favour and authority, which by the confession of all good men they have deserved. Yet notwithstanding (as I hope) this will be granted unto me, that there was never at any time amongst men any thing so absolute, in polishing, garnishing, or setting forth whereof, there was not place left for the diligence of those came after. I dare say nothing of myself, but that I thought this my labour would not be unprofitable: whereunto nothing else did ever moon me, than the public benefit of the Church. Moreover, I well hoped that in a divers kind of writing, I should not be pressed with any spite of emulation, which thing I was chief to take heed of. Philip hath obtained his purpose, which was to open the principal points, wherein whiles he bestowed himself, he let many things slip, which are not to be neglected, not forbidding others to declare those also.  
Bucer is both larger than that hastily he may be read of those, are tied to other business: and also higher, then that easily he can be understood of the simple, & those are not very circumspect. For what argument soever he taketh upon him to entreat of (through that plentiful wit, wherein he passeth) he hath such store of matter, that he knoweth not where to leave of. Seeing therefore the one of them hath not pursued all, and the other is more large than that he can be read in short time: me think mine attempt hath no show of emulation. Yet I doubted with myself a good while, whether I were better make (as it were) certain glieming after them, and others, wherein I might gather those things which I thought profitable for the meaner sort: or else should make an whole Comment, wherein of necessity I must repeat many things, which either of all, or at the least of some of them had been said before. But because they many times vary amongst themselves, which thing, greatly troubleth the simple reader, who doubteth to whether of them he might the rather lean unto: I thought also it were not amiss, if by showing the best interpretation, I did ease them of the pains of judging, who of themselves are not sufficiently able to judge aright: specially seeing I determined to comprise all things so briefly, that the Readers should not spend much time, to read those things with me, which are contained in others. Finally, I had great regard, that no man should justly complain, there were many superfluous things here. Concerning the profitableness hereof I will say nothing: and yet perhaps the godly, after they have read, will confess that they have gotten more hereby, then modesty will suffer me in words to promise. And whereas I do sometimes disagree from others, or rather am somewhat contrary unto others, therein I am to be excused. For verily the word of God ought to be of such reverence with us, that thorough the diversity of interpretations, it might not be drawn asunder of us, no not one hay●e breadth. For so the Majesty thereof is (I cannot tell how) diminished, and so much the more if the same be not done with great choice, and sobriety. For if it be a sin to pollute any thing that is dedicated unto God: surely he is not to be suffered, which doth unreverently handle that thing, which of all other things are in the earth is most holy.  
Therefore it is abominable boldness to use the scripture at our pleasure, and to play with them, as with a tennis ball: which many before this have done. Yet a man might see at all times, how that even those, who have godly, religiously, and soberly handled the mysteries of god, have not always agreed amongst themselves. For God at no time hath vouchsafed his servants with so singular a blessing, that every of them, should be endued with a full, perfect, and absolute knowledge. And it is not to be doubted but he doth it partly to the end he might humble us, and partly to retain us in the study of brotherly communication. Wherefore seeing it is not to be looked for in this present life, albeit it were greatly to be wished, that there were a perpetual consent amongst us in expounding the places of scripture: we must do our endeavour, that neither stirred with desire of innovation, nor compelled through lust of defaming others, or moved by any hatred, ne yet tickled with any ambition: but only constrained thereunto of necessity, seeking nothing else then the public profit of the Church, we depart from the judgements of those were before us: and again that the same be done ●n the ●●position of the scripture: for concerning the points of religion, wher●● chief God would have his to be of one mind less liberty is to be taken. The Readers shall easily find in me care of both these. But because it is not seemly for me either to judge, or pronounce of myself, I do willingly pertuit this office to you: to whose judgement if all men attribute much, there is nothing which I ought not to attribute, Wherein you are thoroughly known unto me by familiar conversation, which notwithstanding it many times diminisheth the reputation of others, it hath greatly augmented yours, which otherwise is famous with all the learned.  
Farewell. At Argentine the 15. of the Calend. of November. 1539.   

The Argument of the Epistle to the Romans.  
IN setting forth the utility of this Epistle, I know not whether I were best to tarry long, both because I fear least through my commendations, which most certainly are far inferior to the dignity thereof, it be nothing else but obscured: and also because even in the entrance thereof, it doth more clearly declare itself, and more lively show forth itself, then by any words can be described. Therefore I think it now best to come unto the Argument, wherein without all doubt it shall presently appear, that besides many others, and the same very excellent virtues, this doth properly appertain unto it, which can never according to the dignity thereof be sufficiently praised: that if a man have attained unto the true understanding of it, he hath a speedy passage made him, unto all the most secret treasures of the scripture.  
The whole Epistleiss so methodical, that the very entrance of it, is framed according to art. The workmanship whereof as it is to be seen in many things, which shallbe observed in their places, so specially in that, that the principal argument is drawn hence. For he having begun with the confirmation of his Apostleship, descendeth thence to the commendation of the gospel: which because it doth necessarily bring with it the disputation of faith, he passeth thereunto, the words of the text (as a man would say) even leading him by the hand. And so he entereth into the principal question of the whole Epistle, Sciliz. that we are justified by faith. Wherein he is occupied unto the end of the 5. Chapter. Let us therefore put down the general proposition of these Chapters, to say, The mercy of God in Christ is the only righteousness unto men, whiles it being offered by the Gospel, is apprehended by faith. But because men are so secure in their sins, and flatter, & deceive themselves with a false imagination of righteousness, that they think they stand in no need of the righteousness of faith, except now they be cast down from all trust in themselves: again, they are so delghted with the sweetness of carnal lusts, and sound a sleep in great security, that they are not easily raised up to seek after righteousness, unless they be smitten with the terror of God's judgement. Therefore he doth not only convince them of their iniquity, but also being convicted doth rouse them from their drowsiness.  
First of all, he condemneth all mankind since the world began of ingratitude: that in so excellent a workmanship, they did not acknowledge the workmaster: yea when they were constrained to acknowledge him, they did not worthily honour his majesty, but profaned & violated the same with their vanity. So all men are proved guilty of impiety, than the which there is no more detestable wickedness. And to the end it might more plainly appear, that all men are fallen from the Lord, he rehearseth the filthy and abominable works, whereunto every where men are subject. Which is a manifest argument, that they have degenerate from God: for as much as they are tokens of God's wrath, which appear not but in the godless. And because certain of the jews, and also of the Gentiles having covered their inward wickedness with the cloak of outward holiness, did seem unreprovable of these impious works: And therefore were thought to be exempted from the common condemnation: the Apostle directeth his style against that feigned holiness. And because that visard before men, could not be drawn from those petty saints: he revoketh them unto the judgement of God, whose eyes behold the very hidden thoughts.  
Afterward having made a distribution, he citeth the jews by themselves, and the Gentiles also by themselves before the tribunal seat of God. He taketh from the Gentiles that excuse of ignorance, which they pretended. For their conscience whereby they were sufficiently convicted, was unto them in steed of a law. He urgeth the jews with that chief, which they took for their defence: namely, with the written law, whereof in as much they were proved to be transgressors, they could not clear themselves of iniquity: seeing the mouth of God had already pronounced sentence against them. He preventeth also that objection which might seem to make for them, videliz. that the covenant of God, which was unto them the mark of sanctification, was violated, unless there were difference put between them and others. Here, first he teacheth that the title of the covenant, made them nothing better than others, seeing through their unfaithfulness they were fallen from it. Secondly, lest the constancy of gods promise should be in any part diminished, he granteth unto them some prerogative by the covenant: but such as consisteth in the mercy of God, and not in their merit. Then finally by the authority of the scripture, he proveth all both jews and Gentiles to be sinners: where also he speaketh somewhat of the use of the law.  
Thus when he hath deprived all mankind both of the trust of their own virtue, and also of the glory of righteousness, and thrown them down with the severity of god's judgement, he cometh unto that which he purposed: namely, that we are justified by faith: showing what faith that is, and how we obtain thereby the righteousness of Christ. Hereunto he addeth in the end of the third Chapter, a singular sentence to beat down the fierceness of man's pride, lest he should advance himself against the grace of God. And also lest the jews should hem in the grace of God within the compass of their nation, he proveth by the way that it appertaineth to the Gentiles also.  
In the 4. chap. he argueth from an example, which, because it was clear and therefore free from cavillations, he putteth it down: to wit, in Abraham, who, in as much as he is the father of the faithful, ought too be in steed of a rule & general example. Having therefore proved him to be justified by faith, he teacheth that the same way is to be holden of us,  
And hereupon he inferreth, by the comparing of contraries, to follow, that the righteousness of works must vanish where place is given to the justification of faith. Which thing he proveth by the testimony of David, who reposing all the blessedness of man in the mercy of God, doth take this from works, that they should make a man blessed.  
After this he handleth that more at large, which he had briefly touched before: namely, that there is no cause why the jews should advance themselves above the gentiles, who are partakers of the same felicity with them, seeing the Scripture declareth righteousness to have happened unto Abraham when he was uncircumcised. In which place he taketh occasion to entreat of the use of circumcision. After this he addeth that the promised salvation doth depend upon the only goodness of God: for if it depended upon the law, than could it neither bring peace unto our consciences, wherein it ought to be firmly rooted, neither were it like ever to come unto his perfection. Wherefore, that it may be firm and sure, in embracing of it, we are to consider the only truth of God, and not ourselves: and that after the example of Abraham, who not considering himself, did wholly set before him the power of God. In the end of the Chapter, to the intent he might more aptly apply the alleged example unto the general cause, he conferreth those things which on both sides are like.  
In the fift Chapter, after he hath touched the fruit & effect of the righteousness of faith, he is almost wholly occupied in amplifications, which serve to make the matter more clear. For by an argument taken from the greater, he showeth how great things, we now being redeemed, & reconciled unto God, are to expect & look for at his hands through his love: which was so bountiful towards us being sinners, utterly undone. & cast away, that he gave unto us his only begotten, & only beloved son. After this he compareth sin with righteousness which cometh by free grace, Christ with Adam, death with life, the law with grace. Whereby he declareth that the infinite goodness of God doth overmatch our sins, how great so ever they are.  
In the sixth Chapter, he cometh unto sanctification which we have in Christ. For our flesh is prone, assoon as it hath tasted a little of this grace, to cocker wanton his sins, & concupiscences, as though it had now dispatched al. Therefore Paul on the contrary declareth here, that we cannot be partakers of righteousness in Christ, unless also we lay hold on sanctification. He fetcheth his argument from Baptism, whereby we are admitted in the fellowship of Christ: therein we are buried together with Christ, that being dead in ourselves, by his life we might be raised unto newness of life. Whereupon it ensueth, that no man without regeneration, can put on his righteousness. From hence he draweth exhortations unto purity, and holiness of life, which necessarily ought to appear in those who are translated from the power of sin, into the kingdom of righteousness, having cast away the wicked cockering of the flesh, which seeketh a more licentious liberty of sinning in Christ. Finally, he doth briefly make mention of the abrogation of the law, in abrogating whereof the new testament is made manifest, where, besides the forgetting of sin, the holy spirit is promised.  
In the 7. Chapter, he entereth into a most necessary disputation of the use of the law, which he had lightly by the way touched before: giving a reason why we are loosed from the law, because that by itself, it had no power, but unto condemnation. And lest this should turn to the reproach of the law, he doth mightily clear the law from all reproaches. For he showeth that through our fault it came to pass, that the law which was given for life, was made the matter of death. Declaring also how sin is increased by it. From hence he passeth to the description of the fight between the spirit and the flesh, which fight the children of God feel in themselves, so long as they are shut within the prison of this mortal body: for they bear the relics of concupiscence, whereby they are continually drawn partly from the obedience of the law.  
The eight chapter is full of consolations, lest the consciences of the faithful being feared with that disobedience which he reproved before, or rather imperfect obedience, should be overthrown. But least that the wicked should take occasion hereby to flatter themselves, first he showeth that this benefit doth not appertain unto any but unto the regenerate, in whom the spirit of God liveth & is of force. Therefore he unfoldeth two things: the first, that all those which are graffed into the Lord Christ by his spirit, are freed from the danger, & fear of condemnation, howsoever they are yet laden with sins. Secondly that they which yet remain in the flesh, without the spirit of sanctification, are not partakers of this so great a benefit: them afterward he declareth how great the certainty of our trust is, seeing the spirit of God by his testimony doth drive away all doubting and wavering. Moreover by an anticipation or preventing he showeth that the assurance of eternal life cannot be interrupted or disturbed through the present miseries, whereunto, for the time of this mortal life, we are subject: but rather by such exercises, our salvation is furthered, unto the excellency whereof, if all the present miseries be compared, they are nothing. This thing he confirmeth by the example of Christ: Who as he is the first begotten, obtaining the principality in the house of God, so he is the first pattern, whereunto we ought all of us to be conformed. And therefore as unto a thing most safe and sure, he addeth a notable triumph, wherein he triumpheth courageously against the power and engines of Satan.  
And for as much as many were greatly moved, when they saw the jews which were the principal keepers, and heirs of the covenant, to despise Christ: for thereby they gathered, that either the covenant was translated from the posterity of Abraham, which contemned the keeping of the covenant, or else this was not the promised Saviour, which provided not better for the people of the jews: he beginneth to meet with this objection in the entrance into the ninth chapter. Having therefore first of all testified his goodwill towards his countrymen the jews, that they might not think he spoke any thing of malice, and also having mentioned those ornaments whereby they excelled others, he descendeth easily to the taking away of that offence, which did arise of their cecity or blindness. And divideth the sons of Abraham into two sorts: that he might declare how that all those which are borne of him according to the flesh, are not to be reckoned in his seed, to participate the grace of the covenant. And on the contrary those which are not borne of his seed, to be counted for sons, if they be engraffed by faith: Whereof he proposeth an example in jacob and Esau. Therefore he calleth us here, unto the election of God, upon the which, this whole matter must necessarily consist and depend. Again, seeing this election leaneth only upon the mercy of God, in vain is the cause thereof sought for in the worthiness of men. Reprobation is contrary, which notwithstanding it is most just, yet is there no cause above the will of God. About the end of the chapter he declareth by the testimonies of the Prophets, both the calling of the Gentiles, and also the reprobation of the jews.  
In the tenth chapter, having begun again with the testification of his good will towards the jews, he showeth that the vain trust of works was the cause of their ruin. And lest they should pretend excuse by the law, he preventeth that, declaring, how by the law we are also led as it were by the hand, unto the righteousness of faith. Adding that this righteousness, through the bountifulness of God is indifferently offered unto all nations: but yet to be apprehended of those only, whom God hath lightened with his special grace. And whereas more Gentiles than jews are partakers of that blessing, he showeth that that also was forespoken of, by Moses and isaiah: The one whereof prophesied plainly of the calling of the Gentiles, and the other of the hardening of the jews.  
Here yet remained a question, whither the covenant of god, put not some difference between the seed of Abraham, & other nations. Whiles he goeth about to satisfy this question, first he admonisheth, that the work of God is not to be bound unto the sight of the eye; seeing many times the elect pass our understanding.  
Even as in old time Elias was deceived, who thought that religion was utterly perished among the Israelites, when as yet there were seven thousand alive. Secondly, that we are not to be troubled with the multitude of unbelievers which we see abhor the Gospel. At the length he affirmeth that the covenant of God abideth, yea even in the posterity of Abraham according to the flesh, but yet in those, whom God according to his free election hath predestinated. Then he converteth his talk unto the Gentiles, lest they growing too proud through their adoption, should lift up themselves against the jews as reprobates, when in the mean time they excel them in nothing, but in the favourable acceptation of the Lord: which ought rather to be unto them a cause of humility. And the same also, is not utterly departed from the seed of Abraham, for the jews at the length, by the faith of the Gentiles, shall be provoked unto emulation: that so GOD may gather unto him all his Israel.  
The three Chapters following contain precepts or instructions touching manners: but they are diversly distinguished. The twelfth Chapter containeth general precepts concerning a christian life. The thirteenth chapter for the most part is spent in establishing the authority of Magistrates. Whereby we may make a most certain collection, that there were then some unquiet persons, which thought christian liberty could not stand, unless the civil power were overthrown. But lest Paul should seem to impose any thing upon the Church besides the duties of charity: he showeth that this obedience is also contained under charity. After this he addeth those precepts for the instruction of our life, which he had not mentioned before.  
In the next chapter he taketh on him an exhortation, which was very necessary for the present tyme. For there were some, who, through obstinate superstition, being addicted to the observations of Moses, could not without great offence suffer the neglect of them. Again, there were othersome, who being confirmed, touching the abrogation or taking away of them, whiles they went about to remove superstition, purposely showed forth a contempt of them.  
Both parties offended through untemperatures. For the superstitious condemned the others, as contemners of the Law of GOD: and they again without discretion despised the simplicity of the others.  
Therefore the Apostle putteth down for them both a convenient moderation: calling those were strong from pride and disdain, and those were superstitious of infirmity and weakness, from their too much frowardness.  
Moreover he prescribeth a notable form of Christian liberty, that it might consist, within the bounds of Charity, and edification: he giveth those are weak wholesome counsel, whiles he forbiddeth them to attempt any thing against their conscience.  
The fifteenth Chapter beginneth with a repetition of the geenerall sentence, as the winding up of the whole disputation, that those are strong might bestow their strength to confirm the weak.  
And because there was a perpetual strife between the jews, and the Gentiles, about the ceremonies of Moses, the material cause of pride being taken out of the way, he endeth all the quarrel between them. For he teacheth them, that the salvation of them both doth depend upon the only mercy of GOD: whereunto they leaning, aught to lay down all pride: and wherein they being coupled together in the hope of one inheritance, ought every way to embrace one another.  
Lastly, he coveting to make a digression unto the commendation of his Apostleship, which brought great authority to his doctrine, taketh occasion thereof whiles he exscuseth, and craveth pardon for his rashness, that he was so bold to take upon him the office of a teacher among them. Furthermore, he putteth them in great hope of his coming, which thing he saith in the beginning of this Epistle, he had in vain hitherto gone about, and proved: and this he doth, adding the cause which presently did hinder him:  
Namely that the Churches of Macedonia & Achaia had committed to his charge, the carriage of that alms unto Jerusalem, which they had given to relieve the poor brethren there.  
The last Chapter standeth wholly almost upon salutations: but that it being here and there tempered with certain precepts not to be contemned, is concluded with an excellent prayer.   

❧ A Commentary of joh. Calvin upon the Epistle of Paul to the Romans.  

The first Chapter.  1 Paul a servant of jesus Christ, called to be an Apostle, put a part to preach the Gospel of God. 2 Which he had promised afore by his Prophets in the holy Scriptures. 3 Concerning his son jesus Christ our Lord which was made of the seed of David according to the flesh. 4 And declared mightily to be the son of God, touching the spirit of sanctification by the resurrection from the dead. 5 By whom we have received grace, and Apostleship (that obedience might be given unto the faith) in his name among the Gentiles. 6 Among whom ye be also the called of jesus Christ. 7 To all you that be at Rome, beloved of God, called to be Saints: grace be with you, and peace from God our Father, and from the Lord jesus Christ. 
The Commentary of joh. Calvin.  
PAul. I would speak nothing at all of the name of Paul: seeing it is a thing of no such weight, that we should stand long upon it: and nothing can be brought, which hath not been spoken of other interpreters before: but that with small labour, I may satisfy some, without any great contempt of others, this question shallbe dispatched in few words. Those which think the Apostle did take unto him this name, as a testimony of his victory over Sergius that under consul, 
Acts 13.7.9.  whom ye converted unto Christ, they are confuted of Luke himself, who showeth that he was so called before that time: neither do I think it like, that this name should be given unto him, ever since he was converted unto Christ. Which thing I suppose pleased Augustine, only that thereby he might take occasion of disputing wittingly, whiles he saith that of a proud Saul, he was made an humble disciple of Christ. The opinion of Origen is more probable, 
Paul had two names.  who judgeth him to have had two names. For it is not unlike, that this name Saul being a name of his ancestors, was given unto him of his parents, to declare his religion and kindred: & the other name Paul, to have been added for to testify the title of the city of Rome: both because they neither would have this honour obscured in him, which then was greatly esteemed: neither made they such reckoning of it, that it should extinguish the remembrance of the stock of Israel. That he useth the name of Paul oftener in his Epistles, this may seem to be the cause, it was more famous, and more used in the Churches, unto the which he wrote, it was more gracious in the Roman Empire, though less known in his own kindred. For it behoved him to have great care to avoid that vain suspicion and hatred, wherein the very name of a jew was at that time with the Romans, and Provincials: and to beware he increased not the madness of his Countrymen, and to take heed to himself. A Servant of jesus etc. He adorneth himself with these titles, 
Paul two ways getteth authority to his doctrine.  that he might get authority unto his doctrine. And that he doth two ways: first, whiles he affirmeth his calling unto the Apostleship. Secondly, when he teacheth that the same calling is not strange from the Church of Rome. For it was both very expedient that he should be an Apostle by the calling of God, and also known to be appointed to the Church of Rome. Therefore he saith that he was a minister of Christ, and called unto the office of an Apostle: whereby he signifieth that he did not rashly intrude himself thither. Strait way after he saith, he was separated or put apart: that he might the better prove, he was no vulgar or common fellow, but an excellent Apostle of the Lord. In which signification he had also before descended from the general, unto that was more special: seeing that the Apostleship is a kind of ministry. For who so occupieth the function of teaching, is to be counted amongst the servants of Christ: But Apostles, by degree of honour are most excellent amongst all others. This selection or putting a part whereof he speaketh, doth declare both the end and use of the Apostleship. For his mind is briefly to show, to what end he was called unto this function. Therefore whereas he saith he was a servant of Christ, that is common to him with all other teachers. In challenging unto himself the title of an Apostle, he preferreth himself before others: but because he deserveth no authority which intrudeth himself, he admonisheth that he was ordained of the Lord. The meaning is thus: that Paul is a servant of Christ, not a common servant, but an Apostle, and that not by intrusion, but by the calling of God. Then followeth a more clear exposition of the duty of an Apostle, namely that he is ordained to the preaching of the Gospel. For I am not of their mind, which refer the calling, whereof he speaketh, unto the eternal election of God: by separation or putting apart they understand either that whereby he was separated from his mother's womb, whereof he speaketh to the Galathians, 
Galat. 1.15.  or that whereby Luke saith, he was appointed unto the Gentiles. For simply he rejoiceth that he had God his author, lest any should think he had presumptuously usurped this honour. Here we are to note, 
All men are not meet for the ministry.  that all men are not meet for the ministry of the word, wherein there is required a special calling: yea they which think themselves most fit, are to take heed, that without calling they thrust not themselves in. Moreover, of what sort the calling of Apostles & Bishops is, shallbe declared in another place. We must observe also, that the office of an Apostle is to preach the Gospel. 
The office of an Apostle is to preach the Gospel.  Whereby may appear how ridiculous those dumb dogs are, who when they are glorious only in a mitre, a crooked staff, & such masking attire, yet they boast themselves to be the successors of the Apostles. The name servant signifieth nothing else then a minister: for it is referred unto the office. Which I note for this cause that the error of those may be taken away, who to no purpose dispute subtly of this word servant, whiles they think there is contained under it, a contrariety between the service of Moses and Christ.  
Which he had promised before, etc. Because that doctrine which is suspected to be new even through the suspicion of newness hath lost a great part of his authority: he establisheth the faith of the Gospel, by the antiquity thereof: as if he should say, Christ came not into the earth upon the sudden, 
The doctrine of the Gospel is no new doctrine  neither brought he a new, & strange kind of doctrine: for he himself together with his Gospel, hath been promised, & looked for, since the beginning of the world. Now because antiquity is many times feigned, he addeth witnesses, and those also approved, that all suspicion might be taken away: namely the Prophets of God. Thirdly he addeth that their testimonies are truly registered: namely, in the holy Scriptures. Out of this place we may gather what the Gospel is: which he teacheth not to have been preached, but only promised by the Prophets. Therefore if the Prophets did promise the Gospel, it followeth then, that the Lord being at the length manifested in the flesh, it was exhibited: they are therefore deceived that confound the promises with the Gospel: 
A difference between the Gospel and the promises.  seeing the Gospel properly is a solemn preaching of Christ manifested, in whom the promises are exhibited.  
Of his son etc. A notable place, wherein we are taught, that the whole Gospel is comprehended in Christ: so that whosoever goeth a foot from Christ, withdraweth himself from the Gospel. For seeing he is the lively and express image of the father, it is no marvel, though he only be set before us, unto whom all our faith ought to bend itself, and in whom it ought to consist. 
Christ is the sum of the Gospel.  This is therefore a certain description of the Gospel: whereby Paul showeth briefly what is contained in it. I have turned the words following in the same case, jesus Christ, etc. For this conjunction of the text, seemed unto me, best to agree. Whereupon it is to be concluded, that he which hath profited accordingly in the knowledge of Christ, hath obtained, whatsoever may be learned out of the Gospel. As on the contrary, they which seek to be wise out of Christ, are not only foolish, but altogether mad. 
Two things to be considered in Christ.  Who was made etc. Two things are to be sought for in Christ, that we may find salvation in him: his divinity, and his humanity. His divinity containeth in itself, his power, righteousness, and life, which are communicated unto us by his humanity. Wherefore the Apostle put them both down precisely, in the sum of the Gospel, that Christ was exhibited in the flesh, and in the same declared himself to be the son of God: like as john, 
john 1.14.  when he had said that the word was made flesh, he addeth that his glory was seen in the flesh, as the glory of the only begotten son of God. And it is not without great consideration, that he fetcheth the kindred, and pedigree of Christ, specially from David his great Grandfather: for hereby he calleth us unto the promises: lest we should doubt, whether this were he, that was promised in old time. The promise made unto David, was so famous, that it is evident, by use to have been taken up amongst the jews, to call the Messiah the son of David. This thing therefore maketh for the assurance of our faith, that Christ came of David. He addeth. According to the flesh: That we might know he hath somewhat above flesh, which he brought from heaven, and took it not of David: Namely that, which he addeth afterward of the glory of the deity. Moreover in these words. Paul doth not only prove Christ to have taken the true nature of flesh, but also plainly distinguisheth the humane nature, from the divine in him: and so he refuteth the wicked doting of servetus, who feigned Christ to have flesh composed of three uncreated elements.  
4 And declared to be the son of God etc. Or if you had rather, determined or appointed: as if he should say, the virtue of his resurrection, was in steed of a decree, 
Psal. 2, 7.  whereby he was denounced to be the son of God: as it is said, this day have I begotten thee. For that same begetting is to be referred unto knowledge. And albeit some men make here three divers testimonies of Christ's divinity, by power understanding miracles, secondly, the testimony of the spirit, 
Christ declared to be true God by his resurrection.  lastly the resurrection of the dead: I had rather join them all together, and reduce all three unto one, after this manner, Christ is the determined or appointed son of God, having openly declared a true celestial, and the very same power of the spirit, when he rose from the dead: but this power is comprehended, when it is sealed by the same spirit in our hearts. Unto which interpretation the phrase of the Apostle agreeth very well: for he saith he was declared in power, or mightily, because there appeared in him such power, as was proper unto God, and proved him most certainly to be God. This power appeared in his resurrection: as in another place the same Paul, after he hath acknowledged, 
●. Cor. 13.4.  that the infirmity of the flesh appeared in his death, commendeth the virtue of the spirit in his resurrection. Yet this glory is not known to us, until the same spirit seal it in our hearts. And that Paul together with that wonderful power of the spirit, which Christ showed forth in rising from the dead, doth also understand that testimony which every faithful man feeleth in his heart, may be seen by this, that he doth express sanctification by name: as if he should say, the spirit as it sanctifieth, doth establish and ratify that experiment of his power, which it once declared. For the Scripture useth often to adorn the spirit of God with such titles as may serve for the present purpose. So it is called of the Lord the spirit of truth, of that effect, 
joh. 14.17.  whereof he spoke in that place. Moreover, a celestial power is said to have appeared in the resurrection of Christ, because he rose again by his own strength, as he testified many times, saying, destroy this temple, and in three days I will raise it up again. 
joh. 2.9. joh. 10.18.  No man taketh my life from me. For he conquered death (to whom he gave place according to the infirmity of the flesh) not by external help gotten by entreaty, but by the heavenly operation of his own spirit.  
5 By whom we have received, etc. Having ended the description of the Gospel, (which, for the commendation of his office, he inserted) now he cometh to speak of his calling, for it stood him greatly upon to make the same approved with the Romans. 
Paul not called to be an Apostle for his worthiness.  Whereas he nameth grace and Apostleship one from the other, it is an Hyppallage, for free Apostleship, or grace of Apostleship: whereby he signifieth, that it was wholly thorough the bountifulness of God, and not of his worthiness, that he was called unto so high an office. For although in the sight of the world, it hath nothing besides perils, labours, hatred. and infamy: yet with God and his Saints, it is of singular and great dignity. Or if you had rather say thus, I have received favour that I should be an Apostle, it is all one. Where it is said, In his name, etc. Ambrose expoundeth it, that in the steed of Christ, he was appointed unto the Gospel: according to that saying, we are Ambassadors for Christ. 
2. Cor. 5.20.  Yet me think their opinion is more sound, which take name for knowledge, because the Gospel is preached to this end, 
1. john 3.23.  that we might believe in the name of the son of God. And Paul himself is called a chosen vessel to bear the name of Christ amongst the Gentiles. 
Acts 9, 13.  In his name therefore is as much as if he should say, that I might make known what Christ is.  
Into the obedience of faith, etc. That is to say, we have received commandment to bear the Gospel unto all nations, whereunto they may become obedient by faith. From the end of his calling, he advertiseth the Romans again of his office: as if he should say, it is my part to execute that, which is given me in charge, that is, to preach the word: and it is your parts to obey the word with all obedience: 
They are contumelious against God, and injurious to themselves that reject the Gospel.  unless you will make that calling frustrate, which the Lord hath given unto me. Whereby we may gather, that they do stubbornly gainstand the power of God, and pervert his ordinance, who unreverently and disdainfully refuse the preaching of the Gospel, whose end is to bring us into the obedience of God. Here also the nature of faith is to be observed, which is therefore adorned with the title of obedience, because the Lord doth call us by the Gospel: and we answer to his calling by faith. As on the contrary, infidelity is the cause of all disobedience against God. I choose rather to translate it, into the obedience of faith, then to obey faith: because this latter cannot be said, but improperly, and figuratively: albeit it is once read in the Acts. For properly it is faith, 
Acts 6.7.  whereby we obey the Gospel.  
Amongst all the Gentiles, amongst whom etc. It was not enough that he was appointed an Apostle, except his ministry should have respect unto the making of Disciples. Therefore he addeth, that his Apostleship did extend unto all the Gentiles. 
Though all the Apostles were sent to preach the Gospel to the Gentiles, yet Paul specially.  Strait ways after he calleth himself more plainly the Apostle of the Romans, whilst he sayeth the Romans were comprehended in the number of the Gentiles, to whom he was given to be a minister. Moreover, the Apostles have this commandment common unto them, that they should preach the Gospel in all the world: neither were they appointed over certain Churches, as Pastors and Bishops are. And Paul besides the general charge of his function Apostolical, by a special ordinance was appointed a minister to preach the Gospel amongst the Gentiles. 
Acts 16.6.  Neither hindereth that any whit, that he was forbidden to go through Macedonia, and preach the word in Mysia, which was done, not that certain bounds should be limited unto him: but that for the present time, he was to hasten other where: for the harvest was not yet ripe there.  
6 Called of jesus Christ. He giveth a reason which is somewhat nearer: scilicet because the Lord had already showed in them an experiment, whereby he declared that he called them, to the fellowship of the Gospel. Whereupon it followed, if they would have their calling to stand, they ought not to reject the ministry of Paul, who was chosen by the same election of the Lord. Therefore I understand this short sentence called of jesus Christ, by the way of a declaration, as though this word namely, or to say, came between. For he signifieth, that they are partakers of Christ by calling. 
Whom God hath chosen in Christ, those he hath committed to his tuition.  For they which shallbe the heirs of eternal life, are both chosen of the heavenly father in Christ, & also being elected, are committed to his custody, & tuition as of a shepherd.  
To all you which are at Rome. By an excellent order he showeth what is praise worthy in us. First, that the Lord of his bountifulness hath received us into favour, and love. Secondly, 
What is commendable in us, and when the same commendation taketh place in us.  that he hath called us. Thirdly, that he hath called us unto holiness: which commendation then taketh place, if we become answerable to our calling. Here ariseth unto us a very fruitful doctrine, which I will comprise in few words, and leave to the consideration of every man. Assuredly Paul defineth not the praise of our salvation, to be in ourselves, but deriveth it wholly from the fountain of God's free & fatherly love towards us. 
God's free & fatherly mercy is the fountain of health and salvation.  For he maketh this the original, that God loved us. And what other cause was there of his love then his mere goodness? Hereupon not only our calling dependeth, whereby in his time he sealeth his adoption in those, 
Two things required in the true members of Christ, faith in God's mercy and the study of piety.  whom he had freely chosen before. But also we gather, that none can rightly associate or couple himself unto the number of the faithful, but they must certainly believe that the Lord is merciful unto them, although they are unworthy, and miserable sinners, and being stirred by his goodness, must give all their study to come unto holiness. For he hath not called us unto uncleanness but unto holiness. 
1. Thes. 4.7.  Seeing the Greek may be translated by the second person, I do not see the reason why the person should be changed. Grace and peace. Before all other things it is to be wished, that we may have GOD favourable towards us: which is signified by grace. 
As all things fall out for good, where God's favour shineth, so on the contrary etc.  Then secondly that prosperity and success of all things may proceed from him, which is understood by the word peace. For howsoever all things seem to laugh upon us: if God be angry, even blessing itself is turned into a curse. Therefore the only foundation of our felicity is the favour of God: whereby we enjoy true and perfect prosperity, yea even in adversities also our salvation is advanced. And whereas he prayeth for peace from the Lord, we understand, that whatsoever good thing cometh unto us, the same is a fruit of God's favour. Neither is this to be omitted, that he doth also pray for these good things from the Lord jesus. 
All good things come unto us through Christ.  For worthily is this honour given unto him, who is not only the minister and disposer of his father's bountifulness towards us, but also together with the father worketh all things. Yet the mind of the Apostle properly is to note, that all the benefits of God come unto us through him. There are some which by the word peace, had rather understand the peace of conscience: which signification I deny not but sometimes it hath: but seeing it is most certain that the mind of the Apostle in this place, was briefly to put down the sum of good things, that former interpretation which is approved of Bucer, is more convenient by a great deal. Therefore he willing to wish the sum of felicity unto the godly, goeth unto the fountain, as of late, namely the grace of GOD, which alone doth not only bring unto us eternal blessedness, but also is the cause of all good things in this life.  8 First, I thank my God through jesus Christ for you all, because your faith is published throughout the whole world. 9 For God is my witness (whom I serve in my spirit in the Gospel of his son) that without ceasing I make mention of you. 
10 Always in my prayers, beseeching that by some means one time or other, I might have a prosperous journey by the will of God to come unto you.  11 For I long to see you, that I might bestow among you some spiritual gift to strengthen you. 12 That is, that I might be comforted together with you, through our mutual faith, both yours and mine. 
8 First etc. Here beginneth the entrance, which is very aptly applied unto the cause, for by reasons taken as well from his own person, as from theirs, he doth conveniently prepare them unto docility or easiness to be taught. 
Paul prepareth the minds of the Romans by reasons taken both from his own and their person.  The reason from their person is, that he reporteth the famousness of their faith. For thereby he insinuateth, that they being laden with the public praise of Churches, could not refuse an Apostle of the Lord, but they should deceive that opinion which all men had conceived of them: which is counted barbarous, and in a manner nigh unto infidelity. As this report therefore aught to induce the Apostle, that having conceived well of their obedience, he should take upon him according to his office, to teach and instruct the Romans: so it bound the Romans again, that they should not despise his authority. From his own person he stirreth them unto docility, with a testification of his sincere love. For there is nothing more effectual to procure credit unto him that counseleth, then if he have gotten this opinion, that he is thought even from his heart, to study and provide for our wealth. First this is worthy to be noted, that he so praiseth their faith, that yet he ascribeth it unto GOD, 
Faith is the gift of God.  as received of him. Whereby we are taught, that faith is the gift of GOD. For if thanksgiving, be an acknowledging of a benefit: then he doth acknowledge faith to be of GOD, who so doth give him thanks for it. And in as much as we see the Apostle beginneth his gratulations with thanksgiving: 
We are at all times to use such speeches as may move us & others to acknowledge God's goodness.  we may know that we are admonished that all our good things are the gifts of GOD. And also it is expedient that we acquaint ourselves with such kind of speeches, as thereby we may the rather at all times be removed to acknowledge GOD to be the giver of all good things: and provoke others also unto the same mind. And if it be meet to observe this in the least blessings, much more in faith: which is an excellent and singular grace of GOD. 
We must give thanks to God through Christ.  Furthermore, here we have an example, how we are to give thanks by Christ, according to the commandment of the Apostle to the hebrews: 
Heb. 13.15.  even as we ask and obtain mercy at the hands of the father in his name. Finally, he calleth him his God. This is a special prerogative of the faithful, to whom only God giveth this honour. For therein is contained a mutual respect, 
jere. 30.22.  which is expressed in the promise: I willbe their God, and they shallbe my people. Although I had rather restrain it unto the person which Paul did bear: that it might be an approbation of the obedience which he performed unto the Lord in the preaching of the Gospel. So Ezechias calleth God, the God of Esay, 
Esay 27.4.  when he would give testimony unto him that he was a true and faithful prophet. So also by a kind of excellency he is called the God of Daniel: because Daniel had maintained his pure worship throughout the whole world. 
Dan. 6.19.  The commendation of good men was unto Paul in esteeming the faith of the Romans, like unto the whole world. For Infidels, 
By the whole world is meant the number of the faithful which were scattered over the whole world.  to whom their faith was rather an abomination, could neither give sincere, nor probable testimony of it. Therefore we understand it, that the faith of the Romans was published in the whole world by the mouths of all the faithful, who could both judge and speak aright of it. That this small and base company of men, was not known to the wicked, no not to those were at Rome, that is no matter: seeing Paul passed by their judgement, as a thing of nought.  
9 For God is my witness. He showeth his charity by the effects. For unless he had loved them greatly, 
Paul showeth his love by the effects.  he would not so carefully have solicited their health with the Lord, and specially he would not have so earnestly desired to advance the same by his own labour. Therefore that carefulness, & that desire are sure tokens of his love: for except they sprung from that, they could never be. And because he knew it was expedient for establishing credit to his preaching, that the Romans should be well persuaded of his sincerity: he addeth an oath, A necessary remedy as often as that talk which ought to be firm and out of all doubt, is called into question. For if an oath be nothing else then a calling of GOD to witness, for the confirmation of our talk, they are very foolish which deny the Apostle to have sworn in this place, and yet notwithstanding he transgressed not the commandment of Christ. Whereby appeareth that the meaning of Christ was not (as the superstitious Anabaptistes' dream) altogether to put down oaths, 
An oath is not altogether unlawful.  but rather to call us unto the true observation of the law. And the law permitteth an oath, forbidding only perjury, and superfluous swearing. Therefore if we will, accordingly as we should, swear, let us follow the sobriety and reverent discretion which appeared in the Apostles. 
God is so called to witness in an oath, that he is called to be a revenger if we deceive. 2. Cor. 1.23.  And to the end thou mayest understand this rule, know thou, that GOD is so called to be a witness, that he is also called to be a revenger if we do deceive. Which thing Paul expresseth in another place in these words, Now I call God for a record unto my soul.  
Whom I worship in spirit. Because wicked men which delude God, use no less boldly then rashly to pretend his name, Paul here commendeth his holiness, that he might have the more credit. For who so doth fear, and reverence God, will abhor to swear falsely. Moreover, he opposeth his spirit against outward hypocrisy. And because many do falsely boast themselves to be the worshippers of God, 
Which is the true worship of God.  and in outward show appear to be so, he testifieth that he doth worship God from his heart. It may be also he had respect unto the old ceremonies, in which only, the jews thought the worship of God did consist. Therefore he letteth to understand that although he retained not that exercise, yet nevertheless he was a true worshipper of God: 
Philip. 3.3.  as he saith unto the Philippians. We are the true circumcision, which serve God in the spirit, and glory not in the flesh. Therefore he rejoiceth that he worshipped God in sincere piety of mind, which is true religion, and the lawful worship of God. It was expedient (as I said before) to the end his oath might have the more certainty, that Paul should testify his devotion towards God. For perjury which the godly abhor more than a thousand deaths, 
Where true fear of God is, there is also a reverence of his name.  is but a sport with the wicked. For it cannot be, but where there is a serious fear of God, there should also be such reverence of his name. It is therefore as much as if Paul should say, I know how great reverence, and religious devotion there ought to be of an oath, I therefore do not call God to witness as the wicked use to do. And so by his example he teacheth us, 
A rule to be observed in calling God to witness.  that so often as we swear, we should give such testimony of holiness, that the name of God which we use in our talk might have his weight. Secondly, he proveth by the sign, that he worshipped not God hypocritically, namely by his ministery. For that was a notable token, that he was a man given to the glory of God, who having denied himself, refused not for the advancing of the kingdom of God, to sustain what dangers soever, whether of reproach, poverty, death, or hatred. Some understand this clause, as though he did therefore commend that worship, wherewithal he said he worshipped God, because it was according to the prescript rule of the Gospel. Sure it is that the spiritual worship of God, is commanded in the Gospel. But yet the former interpretation is much more consonant: namely, that he bequeathed his obedience to God, in the preaching of the gospel. Yet in the mean while he distinguisheth himself from hypocrites, who have another purpose then to serve God: 
Hypocrites seek not God in the administration of their office.  as ambition or some such like doth cause most of them, and it is far to seek, that all should behave themselves sincerely and faithfully in that office. The sum is, that Paul was occupied sincerely in the office of teaching: because he applied that, which by the way of circumstance he had spoken of his piety, unto the present cause. 
The preaching of the gospel is a precious service unto god.  But hence we gather a profitable doctrine, which ought greatly to encourage the ministers of the gospel, when they hear that they do a thankful and precious service unto God, in preaching the gospel. For what is it that should hinder them, when they know their labour so to please God, and to be approved with him, that it is counted an excellent service of God? Moreover he calleth it the gospel of the son of God, because Christ is manifested in it, being ordained of the father unto this, that whiles he is glorified, he should again glorify the father.  
That without ceasing. Yet he expresseth a greater heat of love, by his continual praying. For it was much, always to make mention of them, when he made his prayers unto God. And that we may have the sense more plain, I take this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in steed of a noun: as though it were said, in all my prayers, or as often as I come unto God in prayers, I make mention of you. And he speaketh not of every invocation of God, but of those prayers, whereunto whiles the saints will bestow themselves, 
The godly have used set and solemn prayers.  all cares being set a part, they give their whole study to them. For oftentimes he might upon the sudden burst forth into this or that wish, and yet the Romans not in his remembrance: But as often as he did purposely, and as it were with meditation pray unto God, amongst others he was also mindful of them. Therefore he speaketh of peculiar prayers, whereunto the Saints do purposely dispose themselves: as we see the Lord himself in such prayers to have sought for a solitary place. And withal he giveth to understand how often, or rather how continually he was occupied in them, whiles he saith, he prayed without ceasing.  
Beseeching, that by some means. Because it is not like, that from our heart we seek his profit, whom we are not ready to further with our help: after he hath declared his carefulness in procuring their salvation, now he addeth another argument whereby he testified before God, his love towards them: namely, in beseeching that he might help them. Wherefore, that you may have the full sense, read these words as though the word yea were interposed: Yea, beseeching, (that by some means.) And when he saith, a prosperous journey by the will of the Lord, he declareth that he doth not only look for the prosperity of life from the favour of the Lord, 
All things ought to be counted prosperous which please God.  but even thereupon to esteem his journey prosperous, if it be approved of the Lord, according to which rule, all our desires ought to be ordered.  
For I desire to see you, etc. He might after a sort being absent, have confirmed their faith with his doctrine: but because counsel is always better taken of one present therefore he coveted rather to be with them face to face. And he showeth the end of his counsel, to signify unto them, that he would not take upon him so wearisome a journey for his own, but for their profit. By spiritual gifts, he understandeth either the gifts of doctrine, or exhortation, or prophesy: which he knew he had received of the grace of God. Here he hath notably set forth the lawful use of those gifts, under the word, 
The right use of God's graces.  communicating or bestowing. For to that end are divers gifts given peculiarly to every one, that all might graciously one help another, and one make another partaker of those things, which are given to every one: of this afterward. To strengthen you. He qualifieth that which he said of communication, 
Rom. 12.3. & 1. Cor. 12.11  lest he should seem to count them such, as were yet to be instructed in the first elements, as though they were not yet rightly entered in Christ. Therefore he saith that he coveteth to help them in that respect, wherein, they may yet be helped, which have profited greatly. For all of us have need to be confirmed, 
Ephe. 4.13.  till Christ be made perfect in us. And not being content to have spoken so modestly, he addeth over and beside, a castigation or correction, wherein he showeth that he did not so take upon him the office of teaching, but that also he coveted to learn again of them. As if he should say, I desire so to confirm you according to the measure of grace given unto me, that my faith also, by your example may be encouraged: and so we may profit one another amongst ourselves. Behold into how great moderation this godly man submitteth himself, that he refuseth not to seek for confirmation of those were but raw scholars.  
Neither speaketh he dissemblingly. 
None is enriched with such plenty of God's graces, but he may some time reap profit by the simplest.  For there is none in the Church of Christ so void of gifts, that he can not profit us somewhat: but our malignity and pride hinder us, that we do not receive any such commodity. We are so high minded, and drunken with foolish glory, that despising others, and setting them at nought, every man thinketh himself to be sufficient enough for himself. I had rather read it with Bucer by the way of exhortation, then of consolation: because so it agreeth better with the premises.  13 Now my brethren I would not that you should be ignorant, how that I have often times purposed to come unto you, (but have been let hitherto) that I might have some fruit also among you, as I have among the other Gentiles. 
14 I am debtor both to the Grecians, and Barbarians, both to the wise men, and to the unwise.  15 Therefore as much as in me is, I am ready to preach the Gospel to you also that are at Rome. 
Whereas hitherto he had testified that he did continually desire of God that he might at some time see them, 
The counsels and purposes, yea even of the godly are many times interrupted.  because that might seem to be but a vain thing, unless he would take occasion offered, now he certified them in that point: for he saith there was no want of will but of opportunity: because he was often interrupted of his purpose.  
Where we learn, that the Lord many times overthroweth the counsels of his Saints, that he might humble them, and by such humbling, teach them to have respect unto his providence, that they might depend upon it, although the Saints, who deliberate nothing without the will of God, are not properly driven from their counsels. For that is wicked boldness without regard of God to determine upon things to come, as who should say, they were in our power: which boldness, james reproveth sharply. 
jacob. 4.13.  Whereas he saith he was letted, thou mayest not otherwise take it, then that the Lord did lay before him more urgent business of the Church, 
The godly esteem not impediments as the godless do.  which he could not leave without great damage to the Church. Thus that impediments of the godly and faithless differ: that these think themselves then at length to be letted, when by the violent hand of the Lord they are so hemmed in, that they can not stir themselves: the other are content to take some lawful reason for an impediment: neither do they permit themselves to attempt any thing, either besides their office or contrary to edification. That I might have some fruit. Undoubtedly he speaketh of that fruit, to the gathering whereof the Apostles were sent of the Lord: 
Io. 15.16.  I have chosen you, that ye might go, and bring forth fruit, and your fruit might remain. Which fruit albeit he gathered it not for himself, 
God's glory & the felicity of the godly are joined together  but for the Lord, yet he calleth it his: because there is nothing more proper unto the godly, then that which advanceth the glory of the Lord, whereunto all their felicity is coupled. And he saith he had received fruit amongst other nations, to the end the Romans might be in hope, his coming unto them should not be unprofitable, 
God's glory & the felicity of the godly are joined together.  which so many nations had proved to be fruitful.  
14 Grecians and Barbarians. Whom he understandeth by Grecians and Barbarians he showeth by an exposition: when he nameth the same in other titles wise men and unwise: for the which Erasmus turneth it, learned and unlearned: but I had rather keep the words of Paul. He reasoneth therefore from his office, that he is not to be counted arrogant because he thought himself partly able to teach the Romans, how soever they excelled in learning, prudency, and knowledge of things. For it pleased the Lord to send him also unto the wise.  
Two things are here to be considered. First that the Gospel is appointed and offered by the commandment of God unto the wise, 
Wise men must hear & learn the Gospel.  to the end that the Lord might subject unto him all the wisdom of this world, and might cause all wittiness, all kind of science, and highness of arts give place unto the simplicity of this doctrine: And so much the more, because they are brought into an order with idiots, and are so tamed, that they can now abide those to be their school fellows under the Schoolmaster Christ, 
Unlearned men are neither to be feared away nor yet to flee away of themselves from the school of Christ.  whom before they would not have suffered to have been their scholars. Secondly, the unlearned neither are to be driven from this school, neither are they through vain fear of themselves to flee away from it. For if Paul were indebted to them, and is to be thought to have been a faithful debtor, undoubtedly he performed that which he ought. Wherefore here they shall find, whereof they may be capable to enjoy it. Here also all Teachers have a rule which they may follow, namely, that modestly, and courteously they humble themselves to the unlearned and idiots. hereupon it shall come to pass, 
Preachers must so apply themselves to the capacity of the foolish, that they cocker not their foolishness.  that they may bear more patiently many trifles, and devour almost innumerable contempts, whereof otherwise they might be overcome. Yet withal let them remember, that they are so bound unto the foolish: that they are not by over much cockering to maintain their foolishness.  
15 Therefore as much as in me is. Now he concludeth that which he spoke before of his desire. Namely, that in as much as he saw it was his office to sow the Gospel amongst them, that he might reap fruit unto the Lord: he coveted to answer the calling of God, so far forth as the Lord would permit.  16 For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth, to the jew first, and also to the Grecian. 17 For by it the righteousness of God is revealed, from faith to faith: as it is written, the just shall live by faith. 
16 I am not ashamed. This is a Preoccupation, or preventing of the adversaries objections, wherein he foreshoweth that he cared not for the scoffings of the wicked, wherein also by the way he maketh unto himself a passage unto the setting forth of the dignity of the Gospel, lest it should be contemptible to the Romans. Whiles he saith he is not ashamed, thereby he giveth to understand that it is contemptible in the sight of the world. 
Wicked men scoff and despise the Gospel but the godly esteem it as the instrument where in god showeth forth his power unto salvation.  And so he prepareth them now to the bearing of the reproach of the cross of Christ, lest they should esteem less of the Gospel, whiles they see it subject to the scoffings and reproaches of the wicked: but on the contrary he showeth in how great price it is with the godly. First, if the power of God ought to be in high estimation with us, that shineth in the Gospel. If the goodness of God be worthy to be sought for and loved of us, the Gospel is an instrument of that goodness: worthy therefore is it to be reverenced, and honoured, if the power of God be to be reverenced: and as it is an instrument of our salvation, it is to be loved of us. And observe how much Paul attributeth unto the ministry of the word, when he testifieth, that therein God showeth forth his power unto salvation: for he speaketh not here of any secret revelation, but of the vocal preaching of the Gospel.  
Whereupon it followeth, that they do as it were purposely refuse the power of GOD: and repel far from them his hand of deliverance, which withdraw themselves from the hearing of the word. But because it worketh not effectually in all, but only where the spirit the inward teacher lighteneth their hearts: therefore he addeth, to every one that believeth. Indeed the Gospel is offered all men to salvation: but the power thereof appeareth not every where. And whereas it is the savour of death unto the wicked, 
That the gospel is the savour of death to the wicked, it is of their malice & not of the nature of the gospel.  that cometh not so much of the nature of the Gospel, as of their malignity and wickedness. By declaring one salvation, he cutteth off all other confidence: from which only and sole salvation, whiles the wicked withdraw themselves, they have a certain manifestation of their destruction in the Gospel. Therefore seeing the Gospel doth indifferently call all men unto salvation, it is properly called the doctrine of salvation. For Christ is offered in it, whose proper office is to save that was lost. And those which refuse to be saved by him, shall find him a judge. Yet every where in the Scriptures this word salvation is simply opposed against destruction. Therefore when it is named we are to regard what thing is spoken of. Seeing therefore the Gospel doth deliver from the destruction and curse of eternal death, the salvation thereof is life eternal. To the jew first and also to the Grecian. 
Eternal life is the salvation of the gospel.  Under the name of Grecians now he containeth all the Gentiles, as may appear by his division wherein he hath comprehended all men under two members. And it is like that he chose this nation of Grecians chiefly, to set out other nations by them, because it was first, after the jews, admitted into the communion or fellowship of the covenant of the Gospel: Secondly, because both for nighness, and famousness of tongue the Grecians were best known to the jews. 
Synecdoche is when by one ●●ny, or by a part the whole, or by a speacial the general is understood.  It is therefore the figure Synecdoche wherein generally he conjoineth the Gentiles to the jews in the participation of the Gospel: yet notwithstanding he putteth not the jews down from their degree and order, in as much as they were the first in the promise and calling. Therefore he reserveth for them their prerogative: but forthwith he adjoineth the Gentiles, albeit in a lower degree, partakers with them.  
17 For the righteousness of God. This is an exposition & confirmation of the former sentence, namely, 
Salvation is life with god.  that the Gospel is the power of God unto salvation, For if we seek for salvation that is to say, life with God, first we must seek for righteousness, 
Without righteousness, there is no life.  whereby we being reconciled unto GOD, thorough his mercy may obtain life, which consisteth only in his benevolence. For seeing God hateth unrighteousness, we must needs be righteous before we can be loved of him. Therefore he signifieth that we can not obtain salvation otherwhere then in the Gospel: because GOD doth not else where manifest unto us his righteousness, which only delivereth us from destruction. And this righteousness which is the groundwork of our salvation is revealed in the Gospel: whereupon the Gospel is called the power of God unto salvation: So he reasoneth from the cause unto the effect. Moreover, note how rare and precious a treasure the Lord doth bestow upon us in the Gospel, namely, the communication of his righteousness. 
Righteousness of God, is that which is approved before God.  By the righteousness of God I understand that righteousness which is approved before the tribunal seat of God: as on the contrary he is wont to call that the righteousness of men, which in the opinion of men is reckoned and counted for righteousness, although indeed it be but a smoke. And yet I doubt not but Paul alludeth unto many Prophecies, where the spirit of God often celebrateth the righteousness of God in the kingdom of Christ to come. Others expound it for righteousness which is given unto us of God. And surely I confess the words will bear this sense: because God doth justify us by the Gospel: therefore he saveth. Yet that former interpretation seemeth unto me to be more agreeing: Although I do not greatly stand upon that matter. That is more weighty, where some think this righteousness doth not only consist in the free remission of sins: but partly also in the grace of regeneration. But I do understand it, that we are therefore restored into life, because God hath freely reconciled us unto himself: as we shall show more at large afterward in his place. And whereas he said before to every one that believeth, now he saith from faith: for righteousness is offered by the Gospel, & is received by faith. 
Righteousness is offered in the Gospel, and is received by faith.  And he addeth to faith: for look how much our faith increaseth in us, & how much we have profited in this knowledge, by so much the righteousness of God together with them is augmented in us, & after a sort the possession thereof is established. As soon as we do taste of the Gospel, we see the countenance of GOD, but a far off, favourable and pleasant towards us: the more that the knowledge of piety groweth in us, 
As faith and knowledge of the Gospel increase, so the righteousness of God increaseth in us.  as it were by coming nearer, we behold the grace of God more clear and more familiarly. Whereas many think there is under these words a secret comparing of the old with the new Testament, that is more subtle than firm. For Paul doth not here compare the fathers which lived under the Law with us, but noteth the daily progress and proceeding in every faithful man. As it is written. By the authority of the Prophet Habacuc he proveth this righteousness of faith. For he, when he prophesieth the destruction of the proud, addeth also, that the life of the just consisteth in faith. And we live not in the sight of GOD but by righteousness: Therefore it followeth that our righteousness also doth depend upon faith. And the verb future noteth the continual perpetuity of that life whereof he speaketh: as if he had said, it is not momentaney, but shall endure for ever. For the wicked also are proud through a false opinion of life: but whiles they say peace and all is well, 
1. Thes. 5.3.  suddenly destruction cometh upon them. 
The life of the wicked is but a shadow.  It is therefore but a shadow which continueth but a moment: and it is faith only which bringeth eternal life. Whence is that, but because faith doth bring us unto GOD, and settleth our life in him? For unless this were the meaning of the Prophet, that then, and not before, we stand, when by faith we lean upon GOD, Paul had not aptly applied this testimony. And undoubtedly he hath not otherwise ascribed the life of the Godly unto faith, but so far as, the pride of the world being condemned, they gather themselves under the safeguard of one God. He doth not now upon set purpose handle this cause: and therefore he maketh no mention of free righteousness: but even by the nature of faith it is sufficiently apparent, that this testimony is fitly applied unto the present cause.  
Furthermore, by this disputation we do necessarily gather the mutual relation between faith and the Gospel. For because it is said the just shall live by faith, he inferreth that this life is received by the Gospel. 
Faith and the Gospel have a mutual respect one to the other.  Now we have the state, or principal point of this first part of the Epistle, namely, that by the only mercy of GOD we are justified. As yet we have not this particularly expressed in the words of Paul: but by the Text it will easily appear afterward, 
The state of the first part of this Epistle.  that our righteousness which is grounded upon faith, doth wholly depend upon the mercy of God.  18 For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness, or unjustly. 19 For as much as that, which may be known of GOD, is manifest in them: for God hath showed it unto them. 20 For the invisible things of him, that is, his eternal power & Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. 21 Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was full of darkness. 22 When they professed themselves to be wise they became fools. 23 For they turned the glory of the incorruptible GOD to the similitude of the Image of a corruptible man, and of birds, and four footed beasts, and of creeping things. 
18 The wrath of GOD is revealed. Now he argueth from the comparing of contraries, whereby he proveth, that righteousness happeneth not, neither cometh otherwise then by the Gospel: 
Out of the Gospel all men are condemned.  for out of this he showeth all men are condemned. Therefore in it only is salvation to be found. And he bringeth for the first argument of condemnation: that when the frame of the world, and this comely composition of Elements, aught to have been a spur unto man, that he should glorify GOD: no man was found to do his duty. Whereby appeareth, how all men are guilty of sacrilege, and wicked, and abominable ingratitude. Some men think this to be the first proposition or general sentence: that Paul might begin his Sermon at Repentance: but my mind is, that the disputation beginneth here: And that the state of the cause was set down in the former proposition. For the purpose of Paul is to show where salvation is to be sought for. And he hath already pronounced that we do not otherwise obtain it then by the Gospel. But because flesh doth not willingly humble itself thus far, that it might assign the praise of salvation to the only grace of GOD, 
Seeing all men are guilty of eternal death in themselves who so willbe saved must seek for life else where.  Paul proveth the whole world to be guilty of eternal death. Whereupon it ensueth that we must seek for life else where, seeing we are all lost and utterly cast away in ourselves. How be it the words being diligently weighed will help greatly to the understanding of the tenor of the proposition. Some put a difference between impiety and unrighteousness after this sort, by the first word they understand the violating of the worship of GOD, by the second the violating of that equity should be amongst men. But because the Apostle immediately after referreth that unrighteousness unto the neglect of religion, we will understand both as one, and the same.  
secondly, all impiety of men: 
Hypallage is when in speech the order of things is turned.  by the figure Hypallage, for the impiety of all men: or, whereof all men are guilty. One thing, to wit unthankfulness against God, is set forth by two names, because we offend therein two ways. It is called Asebeia id est impiety or ungodliness, as a dishonouring of God. It is called Adigeia ●d est unrighteousness, or injustice, because man in taking unto himself that is Gods, hath unjustly rob GOD of his honour. Wrath, an human affection, after the manner of the Scripture, 
How God is said to be angry.  is put for the revengement of God: because GOD when he punisheth seemeth (in our opinion) to be angry. Therefore it doth not signify any motion in GOD: but only hath respect unto the sense of the sinner that is punished. When he sayeth that the same is revealed from heaven, although this particle from heaven, be taken of some in steed of an Epitheton as though it were said, of the Celestial GOD: yet I think there is more efficacy in it, after this sense, whether soever a man look about him, he shall find no health, for so far and wide as the heavens are, the wrath of God is powered out into the whole world. The truth of God, signifieth the true knowledge of GOD. 
God's truth is withholden, when his true knowledge is suppressed or obscured.  To withhold it, is to suppress or obscure it: whereby they are as it were accused of theft. Where we translate it, unjustly, Paul hath, in unrighteousness: which phrase of the Hebrews is all one: but we study to be plain.  
19 For as much as that, which may be known of God. Thus he termeth that, which is lawful or expedient for us to know of GOD. And he understandeth all that which appertaineth to the setting forth of the glory of the Lord: or (which is all one) whatsoever might move or stir us to glorify God. By which word he signifieth that GOD can not be conceived of us, 
God cannot be known as he is, but only so far as it hath pleased him to make himself known.  how great he is: but there is a certain measure, within the which men ought to keep themselves: even as God applieth to our capacity what so ever he testifieth of himself. Those dote therefore whosoever they be, contend to know what God is: because it is not vain that the Spirit, the Teacher of true wisdom doth call us unto To gnoston to say, which may be known of God. And how it may be known he will show strait way in that which followeth. For the greater Emphasis, he sayeth rather, in them, then simply, them. For although the Apostle, doth every where use the Phrases of the Hebrew tongue, wherein Beth is often superfluous, yet here it is thought he would show such a manifestation of God, whereby they might be urged more nearly than that they could make any evasion: as undoubtedly every one of us doth feel it graven in his heart. Whereas he sayeth, God hath showed it. the meaning is, that man was therefore made, that he might be a beholder of the frame of the world, and that therefore were eyes given unto him, that by the beholding of so goodly a spectacle, 
The beholding of God's workmanship in the creation should lead us unto God.  he might be carried unto the author himself.  
20 For the invisible things of him. God by himself is invisible: but because his Majesty shineth in all his works and creatures, men ought in them to acknowledge him: For they do plainly show forth their workmaster. In which respect the Apostle to the Hebrews calleth the world a glass or spectacle of invisible things. He reckoneth not particularly, what things may be considered in God: 
By the glass of God's creatures we may come even to the knowledge of his eternal power & Godhead.  but he teacheth that we may by that glass come even unto the knowledge of his eternal power and Godhead. For it behoveth him who is the author of all things to be without beginning, and of himself. When we are come thither, now the Godhead showeth itself: which cannot consist but with every the virtues of God, seeing they are all comprehended under it.  
To the intent that they should be without excuse. Hereby it doth easily appear, what men get by this demonstration: namely that they can allege no excuse before the judgement of GOD, but they are justly condemned. Let this distinction therefore stand: the demonstration of God, whereby he maketh his glory apparent in his creatures, 
The revelation of God in his creatures hath a two fold consideration.  in respect of the brightness thereof is clear enough: but in respect of our capacity is not so sufficient. Yet we are not so blind, that we can pretend ignorance, to quite us from the blame of naughtiness or perversity. First we conceive with ourselves there is a God: Secondly, that the same whosoever he be, is to be worshipped. But here our reason faileth, before it can obtain either who is GOD, 
Heb. 11.3. It is the light of faith whereby we profit aright in the creation of the world.  or what he is. Wherefore the Apostle to the Hebrews ascribeth this light unto faith, that a man should profit truly in the creation of the world. And not without cause: for through blindness we are so hindered that we can not come unto the mark, we see so far that we can not pretend any excuse. Paul declareth both these things notably when he sayeth, that God in times past suffered the Gentiles in ignorance: Nevertheless he left not himself without witness, 
Acts 14.17.  because he gave unto them rain, and fruitfulness from heaven. Therefore this knowledge of God, which availeth only to take away excuse, 
Io. 17.3. jere. 9.24.  differeth greatly from that knowledge bringeth salvation, whereof Christ speaketh and wherein jeremy teacheth we are to rejoice.  
20 Because that when they knew God. Hear he testifieth plainly, that God hath put into the minds of all men the knowledge of himself: that is to say, he hath so manifested himself by his works, that needs they must behold that, which of their own accord they seek not after, namely that there is some God. For neither the world was existant by chance, neither did it come forth of itself. But we must always note in what degree of knowledge they abode in, as now it followeth, 
What manner of knowledge was in the Gentiles: namely an uneffectual.  they glorified him not as God. God can not be conceived without his eternity, power, wisdom, goodness, truth, righteousness and mercy. His eternity appeareth in this, that he is the Author of all things. His power, that he holdeth all things in his hand, and maketh that they consist in him. His wisdom, by the most apt disposing of all things. His goodness, because there was none other cause why he should make all things, neither can he be moved by any other reason to conserve them, then for his only goodness. His justice, in the ruling or governing of all things, because he punisheth the guilty, and delivereth the innocent. His mercy that with so great patience he suffereth the perversitye of men. His truth, in this that he is immutable: Therefore he which hath conceived the knowledge of GOD, now oweth unto him the glory of eternity, wisdom, goodness and righteousness. Whiles men do not acknowledge such virtues in GOD, but dream of him as upon a vain fantasy: they are worthily said to rob him wickedly of his honour. 
As we are indebted to God for infinite benefits, so chief for that he hath revealed himself unto us.  And it is not without cause he addeth, they were not thankful. For there is no man that is not indebted unto him for infinite his benefits. Yea and if it were in nothing else, even herein hath he sufficiently made us his debtoures, that he hath vouchsafed to reveal himself unto us. But they became vain, etc. That is to say, having left the truth of God, were turned to the vanity of their own sense, all the quickness or sharpness whereof is but vain, and passeth away like a smoke. And so their foolish mind, could understand nothing aright: 
All man's sharpness is but vain to understand and serve God aright.  but by all means was carried headlong into errors and lies. This is that unrighteousness, which by and by choketh through his pravity the seed of true knowledge, before it come to perfection.  
22 When they professed. Out of this place commonly they take an argument, to think that Paul hath here to do with Philosophers, who specially challenged unto themselves the praise of wisdom. And they think this to be the course of Paul's disputation, that the excellency of the great Doctors being beaten down, it might consequently follow, that there was nothing praise worthy in the common sort of people.  
But they seem unto me to have over slender a reason to move them. For this thing was not peculiar unto the Philosophers, that they should think themselves wise in the knowledge of God: but it was a thing common to the Gentiles, of what degree or order soever they were. Fore there was none, which would not bring the majesty of GOD under his capacity: and make God such one as he could conceive in his own sense. This temerity is not learned (I say) in schools, but being engraffed in us, doth come together with us (that I may say so) even forth of our mother's womb. 
It hath been a common fault in all ages, that men trusting to their own wit, have imagined of God and his worship according to their own fantasies.   
For it is evident that this mischief hath reigned in all ages, that men should take unto themselves all liberty in coining superstitions. This arrogancy therefore is reprehended: that when men ought in their humility to have given the glory to God, they would be wise in themselves, and pull GOD down unto their humility. For Paul holdeth this principle fast, that it is his own fault, if any man be estranged from the worship of God. As if he should say, because they have proudly lift up themselves, therefore through the just vengeance of God they have been infatuated or made foolish. Concerning that interpretation which I refuse, my reason is at hand that maketh against it: because this error of feigning an Image to GOD, had not his original from the Philosophers, but they having received it of others with their sentence did approve it.  
23 And they turned. After they had feigned God to be such one, as they could apprehend by their carnal sense, it was far from them to acknowledge the true God: but they made a feigned and new GOD, or rather an image in the steed of God. That is it he sayeth, They turned the glory of the Lord: because like as if a man should suborn, or put a strange child in the place of the natural, so they departed from the true God. Neither doth this pretence excuse them, that yet notwithstanding they believed GOD dwelled in heaven: and that they counted not the wood for God, but for an Image: For even this same is contumelious against God, 
It is great contumely against God to imagine so grossly of him, as to resemble him to a mortal, yea or immortal creature.  that they imagined so grossly of his Majesty, that they durst make unto him an image. And from the guiltiness of such presumption no man can be exempted: no not the Priests nor Lawgivers: nor Philosophers, of whom he that was most sober, even Plato himself seeketh also for a fashion in God. This madness therefore is noted, that all would figure God unto themselves, which thing undoubtedly declareth their gross and foolish imaginations of God. And first they defiled the majesty of God with the similitude of corruptible man. For so I had rather turn it, then with Erasmus, of mortal man: Because Paul doth not only oppose the immortality of God, against the mortality of man: but also that glory of his, subject to no corruptions, against the miserable condition of man. Secondly, not being content with this so great wickedness, they descended even unto beasts and to those also in their kind were most vile. Whereby their sottishness is to be seen more clearly. Of these abominations thou hast with Lactantius, Eusebius, & Augustinus in his book de Civitate Dei.  24 Wherefore also God gave them up to their hearts lusts, unto uncleanness, to defile their own bodies between themselves. 25 Which turned the truth of God unto a lie, and worshipped and served the creature, above the creator, which is blessed for ever, Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature. 27 And likewise also the men left the natural use of the women, and burned in their lust one toward another, and man with man wrought filthiness, and received in themselves such recompense of their error as was meet. 28 For as they regarded not to know God, even so God delivered them up unto a reprobate mind, to do those things which are not convenient, 29 Being full of unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, of murder, of debate, of deceit, taking all things in evil part, whisperers. 30 backbiters, haters of God, doers of wrong, proud boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, such as can never be appeased, merciless. 31 Which men though they knew the Law of God, how that they which commit such things, are worthy of death, yet not only do the same, but also favour them that do them. 
24 Wherefore also GOD gave them. Because impiety is a privy or secret mischief: least yet they should find some starting hole, by a more sensible demonstration, he showeth that they can no way escape but they are justly condemned, for because such fruits followed that impiety, as thereby might be gathered evident tokens of the wrath of the Lord. And if so be that the wrath of GOD be always just, than it followeth that there went somewhat before which made them damnable. From the tokens or signs of God's indignation he now urgeth the Apostasy and revolting or slipping away of men: 
Outrageous sinning is a token of God's wrathful indignation, and a just punishment of the abuse of his majesty.  for GOD verily so revengeth these alienate themselves from his goodness, that he casteth them headlong into manifold perdition and confusion. And comparing the likeliness of the vices wherewithal they were pestered, with that impiety whereof he accused them before, he proveth that they were by the just judgement of GOD so plagued. For seeing nothing is more dear unto us than our own honour, this is extreme blindness, when we doubt not to be reproachful unto ourselves. Wherefore it is a most convenience punishment for the blasphemy committed again the majesty of GOD. He prosecuteth this one thing unto the end of the Chapter, but yet he handleth it diversly, because the matter stood need of great amplification.  
This therefore is the sum of that he goeth about, namely, that hereby it doth appear, the ingratitude of men towards GOD is inexcusable: because by sure testimonies they show forth the fierce wrath of GOD against them. For they should never have been plunged in so filthy lusts after the manner of beasts, unless the Majesty of God had been marvelously displeased and provoked against them. Wherefore, seeing they every where abounded in most detestable abominations, he gathereth that the testimonies of God's wrath were extant in them. 
God's wrath always just.  Now if this wrath of GOD never rage against any temerously or unjustly, but always it holdeth fast the moderation of equity: hereby he showeth it is a plain case that no less just than sure destruction hangeth over all men. Of the manner how God doth give men over unto wickedness, it is not necessary I should make any large discourse in this place. For it is certain he doth permit men to fall, not only by suffering and winking at them: but also by his just judgement he so ordaineth it that they should be led and carried both of their own concupiscence and the Devil into such madness. Therefore he useth the word delivered, according to the perpetual manner of the Scripture: which word they rack too violently who think we are carried unto sin only by the sufferance of God. For as Satan is the minister of God's wrath and as it were his tormentoure, so he is armed against us not by the dissembling or sufferance, but by the commandment of the judge. 
Satan is the minister of God's wrath.  And yet is neither God cruel, nor we innocent, seeing Paul declareth plainly, that we are not otherwise delivered under his power, then if we have deserved such punishment. This only we except, that the cause of sin cometh not from God: 
The roots of sin remain in the sinner.  seeing the roots thereof remain still in the sinner. For this must alway be true: Destruction is thine O Israel, thy help is only in me. When he joineth the lusts of man's heart with uncleanness, 
Osce 13.9.  privily he giveth us to understand what fruit our heart bringeth forth when it is once left unto itself. This clause between themselves, hath his Emphasis or force, for it expresseth more significantly how deep and uncurable notes of infamy they had printed in their bodies.  
25 Which turned. To the end he might plant it better in their hearts, he repeateth the same reason which he handled above, although not in the same words. Whiles the truth of GOD is turned into a lie, his glory is stained. They therefore deserve justly to be imbrued in all kind of ignominy, which both go about to rob GOD of his honour, and also to slander or blaspheme him.  
And they worshipped. That I might apply two verbs to one construction I have thus translated it. 
What honour for religion sake is given to the creature, the same is unjustly taken from God.  He properly noteth the sin of Idolatry: for honour can not be given for religion sake unto the creature, but it shall be unworthily and by the way of sacrilege taken from God. In vain is the excuse, that Images are worshipped for God's sake: seeing God acknowledgeth not this worship, neither doth he account it acceptable to him. And then the true God is not worshipped at all, but a feigned God which flesh hath devised unto itself. And that which is added, who is blessed for ever, Amen. I interpret to be spoken to the greater reproach of the Idolaters, after this sense, whom only they ought to have honoured, and worshipped, and from whom they ought to have derogated nothing, though it were but a little.  
26 For this cause GOD gave them up. As though he had interposed a Parenthesis, he returneth unto that which he had begun before, concerning the revengement of the Lord: and he bringeth the first example, in the horrible sin of preposterous lust: Whereby appeareth they were not only given over too beastly lusts: but also became worse than beasts, when they overthrew the whole order of nature. Secondly, he reckoneth a great Catalogue of vices, which have both been extant in all ages, and at that time reigned every where most licentiously. Neither hindereth this one whit that every one was not laden with such a heap of vices: For in reproving the general corruption of men, it is sufficient if every one be compelled to acknowledge some mole or blemish.  
Thus therefore it is to be taken that Paul doth here briefly touch those vices, which both were common in all ages, and also were specially to be seen in that age. For it is marvelous how common that filthiness was, which the bruit beasts abhor: as for the other vices they were vulgar. secondly, that he reciteth such a Catalogue of vices as all mankind is comprehended in it. 
Though all men be not thieves or murderers etc. Yet every man is polluted with some vice.  For although all men be not murderers, or thieves, or adulterers: yet there is no man that is not found to be polluted with some vice. unto vile affections. He calleth those vile affections which even in the opinion of men are most vile or shameful: And serve to the dishonour of God.  
27 And received in themselves such recompense of their error. For they which of their own malignity closed their eyes against the offered light of God, that they might not see is glory, deserved to be blinded, that they might forget themselves, and not see what were convenient for them. Moreover they deserved to have their sight dimmed at noon day, who were not ashamed (as much as in them was) to extinguish the glory of God, which only doth lighten us.  
28 As they regarded not to know God. 
In the judgements of God there is a proportion between the sin and the punishment.  In these words we are to observe a resemblance or comparison, which notably showeth the equal relation of the sin, and the punishment. Because they regarded not to abide in the knowledge of God, which only directeth our minds unto true wisdom, the Lord gave unto them a perverse mind, which now can allow of nothing. Whereas he saith they approved not, it is as much as if he should say, they followed not the knowledge of God with such study as they ought, but rather purposely they turned their cogitation from God: He signifieth therefore that through their wicked election they preferred their own vanities before God: and so that error wherewith they were deceived, was voluntary. To do those things which are not convenient. Because hitherto he hath mentioned only that one execrable example, which though it were common amongst many, yet it was not common unto all, he beginneth to reckon such vices as no man could be found to be free of. For albeit (as it is said) they appear not all at once in every one, yet all men know themselves to be guilty of some of them, that every man for his own part might be reproved of manifest pravity. First of all, whereas he calleth them not convenient, understand that they abhorred from all judgement of reason, and were far from the duties of men. For he declareth the tokens of a confounded mind, that without all difference men addicted themselves to those vices, which common sense ought to have refused.  
Moreover, they labour in vain which go about to reduce these vices into an order, that one might be drawn out of another: seeing that was not the purpose of Paul, but to set them down as every one came first to his remembrance. What every of them signifieth, let us briefly run over them. Understand injustice, when the right of humanity is violated amongst men, in not giving to every one that is his, Ponerian according to the sentence of Ammonius I have turned lewdness or ungraciousness. For he teacheth Poneron, id est, a lewd, naughty, or ungracious fellow to be Drasticon Cacou, id est, a doer or worker of mischief. Lewdnsse therefore or ungraciousness is a practised or exercised kind of wickedness, or a more lose licence of committing naughtiness. As for maliciousness, it is that pravity and crookedness of the mind which striveth to do harm to our neighbours. Where Paul hath the word Porneian, I have put this word lust, yet I am not against it if any man had rather translate it fornication: for it signifieth as well the inward lust, as the external action. The words covetousness, envy, and murder, have no doubtful signification. Under strife or contention, he comprehendeth as well brawlings as fightings, and seditious motions. Cacoetheia, For the which we have put down, perversity, to say, famous and notable lewdness: when a man by custom and an evil use, is hardened in corrupt manners, Theostugeiss, are, no doubt haters of God. For there is no reason why it should be here put passively, that is, hated of God, seeing Paul in this place goeth about by evident vices to prove the guiltiness of men. Those therefore are noted which hate God, whose righteousness they seem to gainstand with their wickedness.  
Whisperers, and backbiters are thus distinguished: that those namely, Whisperers, do by privy accusations break the friendship of good men, inflame their minds to hatred, defame the innocent, and sow discord, etc. These, to say, backbiters, through a certain engraffed malignity spare the name of no man: and as though they were vexed with the frenzy of evil speaking, they slander together both those have deserved and those have not. I have translated Hubristas, evil doers, because the latin authors are wont to call notable injuries, as are robberies, thefts, burnings, witchraftes, which Paul would note in this place, by the name of evil deeds. I call those contumelious whom Paul calleth Huperephanous, for so the Greek word signifieth. Hence cometh the name, because such being as it were set on high, contemptuously despise the lower sort, neither can they abide any equality. Those are proud or haughty, which do swell with the vain wind of superiority. Those are called insociable or such as will not be kept in the duty of civil obedience and fellowship, which through iniquities revoulte from the conserving of man's society, or in whom there is no sincerity or constancy of faith, as though you should say truce breakers. Without natural affection, who have put off even the first affections of nature towards theirs. Because he putteth the defect of mercy amongst the tokens of man's corrupted nature: Hereupon Augustine gathereth against the stoics, that mercy is a Christian virtue. Who when they knew the righteousness of God. And albeit this place is diversly handled, yet this doth seem to me the truest interpretation: that men have left nothing might serve unto the unbridled licentiousness of sinning, because all difference of good and evil being taken away, they approved both in themselves and others, 
To flatter ourselves in sin, and to be so far past shame of sin that we defend unrighteousness against the justice of God, is the top of all mischief.  those things they knew displeased GOD, and by just judgement, were condemned of him.  
For this is the head of all mischief, when as the sinner is so past all shame, that he both flattereth his own sins (neither will he have it disliked in him) and also by his consent and cockering doth nourish them in others. So is desperate wickedness described in the Scripture, they glory in it when they have done evil. Item, she hath spread her feet abroad and gloried in her wickedness. 
Pro. 2.14. Ezech. 16.25.  For he which is yet ashamed is curable. But when through the custom of sinning such impudency is contracted, that vices please, and are counted in steed of virtues, there is no hope of amendment. And therefore I expoude it thus, for that I see the Apostle in this place goeth about to reprove some thing was more grievous and abominable, than the committing of the vices. 
jer. 11.15.  What that should be I know not, unless we refer it to that sum of wickedness, when miserable men having cast off the shame of sin, take upon them to defend their unrighteousnsse against the justice of God.   

CHAP. 2.  1 THerefore thou art inexcusable, O man, whosoever thou art that judgest: for in that thou judgest another, thou condemnest thyself: for thou that judgest, dost the same things. 2 But we know that the judgement of GOD is according to truth, against them which commit such things. 
THis reprehension concerneth hypocrites: who whiles they blear the eyes of men with the shows of external holiness, think themselves also to be safe before God, 
Hypocrites if they can satisfy the eyes of men, they think all is well.  as though they had sufficiently discharged all their duty towards him. Paul therefore after he had showed the grosser faults, least he should leave any for just before God, invadeth this kind of Saints, which could not be comprehended in the first Catalogue.  
Now the conveyance is plainer, and easier, then that any aught to marvel whence the Apostle gathereth this reason. He therefore maketh them inexcusable, because they themselves knew the judgement of God, & yet nevertheless transgressed the law: as though he should say, albeit thou dost not consent to the vices of others, yea, dost seem purposely to be an enemy, and revenger of vices: yet because if thou dost truly examine thyself, thou art not free from them, thou canst not pretend any defence. For in that thou judgest another. Besides the notable resemblance, or mutual respect of the Greek words, Crinein cai catacrinein: The exaggeration which he useth against them is to be noted. For the phrase or manner of speech availeth as much, as if he should say, thou art twice damnable, 
They are twice damnable that are guilty of the same faults they reprove in others.  who art guilty of the same vices which thou reprovest, and accusest in others. For it is a known sentence, that they which ask an account of another of his life, do denounce the law of uprightness, continency, and all other virtues to themselves: neither are they worthy of any forgiveness, if they commit the same which they took upon them to correct in another. For thou judging dost even the same. So it is word for word, which you may turn thus: For thou that judgest another, dost the same things. Moreover, the meaning is, notwithstanding thou judgest them, yet thou dost them. And he saith, they did them, because they were not of a right mind: seeing sin properly is of the mind, therefore in this they condemn themselves, because whiles they reprove a thief, or adulterer, or an evil speaker, they pronounce not judgement against the persons, but against the vices which stick even in their own bones.  
2 We know that the judgement of God etc. The purpose of Paul is to shake hypocrites out of their flatterings, lest they should think they had gotten some great thing, 
Hypocrites shall not be tried by their own judgement.  if either they were praised of the world, or else were clear in their own sight, because there abideth for them a far other judgement in heaven.  
Furthermore, because he accuseth than of internal impurity, which, in as much as it is hidden from the eyes of men, and cannot be reproved, nor convicted by human testimonies, he provoketh them to the judgement of God, to whom the darkness itself is not secret, and with the sense whereof sinners ill they ●uill they, must needs be touched. Finally, the truth of this judgement consisteth in two things: first, 
The truth of god judgements consisteth in two things.  that without respect of persons he will punish sin, in what man soever he findeth it: Secondly, that he standeth not upon the outward appearance: neither careth he for the work itself, unless it proceed from a true and sincere mind. Whereupon it followeth, that the visard of counterfeit holiness, letteth not, but by his judgement he may take vengeance even upon the secret wickedness.  
And it is an Hebrew phrase, for verity is oftentimes as much with the Hebrews, as the inward integrity of the heart: and so it is opposed not only against gross living, but also against the external show of good works. For then at the last are hypocrites roused, when it is said: That GOD shall not only take judgement upon their counterfeit righteousness, but also upon their secret affections.  3 And thinkest thou, O thou man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? 4 Or despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of GOD leadeth thee unto repentance. 5 But thou after thy hardness, and heart that cannot repent, heapest unto thyself wrath, against the day of wrath, and of the declaration of the just judgement of God, 6 Who will reward every man according to his works: 7 To them which by continuance in well doing seek glory, and honour, and immortality, eternal life. 8 But unto them which are contentious, and disobey the truth, and obey unrighteousness, indignation and wrath. 
9 Tribulation and anguish upon the soul of every man that doth evil: of the jew first, and also of the Grecian,  10 But to every man that doth good, glory, and honour, and peace, to the jew first, and also to the Grecian, 
3 And thinkest thou, O thou man. etc. Because the rhetoricians do charge that a man should not descend unto more vehement reprehension, before the crime be manifestly proved: Paul may be thought of some, foolishly to rise up against them here, who as yet not having fully accomplished that accusation which he intended, is carried so fiercely against them. But the matter is otherwise. For by sufficient proof they were convicted to be guilty of sin: seeing he accused them not before men, but accused them by the judgement of their conscience. And by this he counted that undoubtedly to be proved, which he went about, namely, 
Hypocrites must be sharply reproved else they will not awake out of their security.  that if they descended into themselves, and admitted the examination of God's judgement, they could not deny their iniquity. Neither is that without great need that with such severity and sharpness, he reproveth this counterfeit holiness. For this sort of men with wonderful security trust in themselves, unless this vain confidence be violently shaken from them.  
Let us remember therefore that this is the best way to convince hypocrisy, if it be awaked from his drunkenness, and drawn into the light of God's judgement. That thou shalt escape. The argument is drawn from the lesser. For if wicked deeds must be subicet to the judgement of man, much more to the judgement of GOD, who is the only judge of all things. It is verily through an heavenly instinct that men are carried to condemn wickedness, but this is only an obscure and small shadow of his judgement. They therefore which will not let others escape their judgement, are greatly deceived to think they can escape God's judgement.  
Neither is it without special force, that he expresseth again the name of man, that he might compare man with God.  
4 Or despisest thou the riches, etc. I do not think with many that there is here a Dilemma: 
Dilemma is an argument that convinceth every way.  but a Preoccupation. For because Hypocrites for the most part are puffed up with the prosperous success of things, as though by their good works they had merited the clemency of the Lord, and so they are more hardened in the contempt of God: the Apostle meeteth with their arrogancy: and by an argument taken from the contrary cause, he showeth there is nothing should move them to think by reason of their external prosperity that GOD is pleased with them, seeing the purpose of God in doing good, is far otherwise, namely that he might convert sinners unto him. Therefore where the fear of God reigneth not, 
Without the fear of God, security in prosperity is a contempt of God's goodness.  security in prosperous affairs, is a contempt and mockery of his incomprehensible goodness. Whereupon it ensueth that they shall suffer more grievous punishments, whom GOD hath spared in this life, because unto their other wickedness this hath been added, that they have refused the fatherly calling of GOD. And although all the benefits of God are so many testimonies of his fatherly goodness: yet because he often respecteth a diverse end, the godless do wickedly to flatter themselves in their prosperity as though they were beloved of him, whiles he nourisheth them tenderly, and bountifully. not knowing that the bountifulness etc. For GOD by his levity declareth himself unto us, that it is he unto whom we ought to be converted, if we desire to be well: and together he cheereth up the confidence of looking for mercy. If we use not the bountifulness of GOD to this end, we abuse it: Although it is not always to be taken after the same manner. For whiles the Lord doth deal favourably with his servants, 
Diversity between the end why God bestoweth his blessings upon the godly and godless.  and bless them with earthly blessings, by such testimonies he declareth his benevolence, and also teacheth them to seek for the sum of all good things in him. Whiles he dealeth with the transgressors of the law in the same sort, by this bountifulness he goeth about to mollify their stubborness: and yet he declareth not himself to be pleased with them, but rather calleth them to repentance. And if any object, 
Objection.  that the Lord singeth unto deaf men so long as he doth not inwardly touch the heart: it is to be answered, that nothing can be blamed here but our pravity. Moreover, 
Answer.  in the words of Paul I had rather say, he leadeth, than he inviteth: because that is more significant. And yet notwithstanding I do not take it for to drive or force, but for to lead by the hand.  
5 But thou after thine hardness etc. When we are once hardened against the admonitions of the Lord, impenitency doth follow: and those which have no care to repent, do manifestly tempt the Lord. This is a notable place: where we are to learn, as I touched before, 
Even those things which by their own nature are good, serve to the destruction of the wicked.  that the wicked do not only, so long as they live here, daily more and more heap up the wrath of God against them, but also, that it shall serve to their condemnation, whatsoever of the gifts of God they use continually. For they shall give account of all: And then shall appear, that it shall be imputed unto them, for extreme wickedness, that through the bountifulness of GOD whereby they should have been bettered, they were made worse. Let us therefore take heed least by the unlawful abuse of good things, we lay vype for ourselves this unhappy treasure, In the day of wrath. So it is word for word: But for Eyes Hemeran against the day, or into the day. For the godless now gather against themselves the indignation of God, 
The day of judgement is the day of wrath to the wicked; but the day of redemption to the godly.  the force whereof shall then power itself upon their head: they heap up secret destruction, which then shall be taken out of the treasures of God. The day of the last judgement is called the day of wrath, so long as the speech concerneth the wicked: for to the faithful it is the day of redemption. So likewise are all other visitations of the Lord always set forth in horrible and fearful manner against the wicked: but on the contrary, sweet and pleasant to the Godly.  
Therefore as often as the Scripture maketh mention of the dearness of the Lord, it biddeth the Godly rejoice and be glad: and whiles it respecteth the reprobate, it doth nothing else but smite with terror and fear. That day sayeth Sophonye, 
Soph. 1.15.  shall be a day of wrath, a day of tribulation, and anguish, a day of obscurity and darkness, a day of clouds and blackness. 
joel 2.2.  The like you have in joel. And Amos also crieth out, woe unto you that desire the day of the Lord: 
Amos 5.18.  what have you to do with it? That day of the Lord is darkness and not light. More over, when Paul addeth the word declaration, he giveth to understand what day of wrath that is, namely when the Lord shall make his judgement known: of which judgement albeeyt he daily give certain tokens, 
The clear manifestation of God's judgement reserved till the last day.  yet he conserveth and keepeth the clear, and full declaration thereof unto that day. For than shall the books be ope● 〈◊〉 ●n shall the Lambs be separated from the goats, and 〈◊〉 ●ll the corn be purged from the tars,  
6 Who shall give to every man. etc. Because he hath to do with blind saints, who think the wickedness of the heart to be well covered, so that it be spread over with certain (I know not what) shows of vain works, he setteth down true righteousness of works, which shall have place before God, lest they should think it were sufficient to please him, if they brought words & trifles only or leaves. 
God in condemning the reprobate payeth them that they have deserved.  Moreover, there is no such difficulty in this sentence, as commonly there is thought to be. For if God by just revengement shall punish the wickedness of the reprobate, he shall recompense them that they have deserved. Again, because he sanctifieth them whom in time to come he purposeth to glorify: in them also he will crown good works but not according to merit. 
Good works crowned, but not according to merit. For merit is not proved by the reward.  For that cannot be proved by this sentence, which sentence although it show what reward good works shall have, yet notwithstanding it showeth not what they merit, are worth, or deserve, nor yet what reward is due unto them. It is a foolish sequel to prove merit by the reward.  
7 To them truly which according to perseverance, word for word it is, patience, by which word there is somewhat more expressed. For perseverance is, when one constantly abideth in well doing without weariness: patience also is required in the Saints, whereby, although they are oppressed with divers temptations, yet they faint not. 
Satan interrupteth the course of godliness.  For Satan suffereth them not with free passage to come unto the Lord: but laboureth by innumerable offences to hinder them, and turn them out of the right way. And whereas he sayeth that the faithful by persisting in good works, do seek glory and honour: his meaning is not that they aspire any whither then unto the Lord, or to seek any thing above him or more excellent than he: but they can not seek him, but also they must contend to come unto the blessedness of his kingdom: 
The Lord giveth eternal life unto them who by well doing meditate upon immortality.  a description whereof is contained under the circumlocution of these words. The meaning therefore is, that the Lord will give unto those eternal life, who studying to do good works, meditate upon immortality.  
8 But to those are contentious. The speech is somewhat confused. First, because the tenor, form, or fashion of the talk is broken. For the course of speech required that the second part of comparison should cleave unto the first after this sort, the Lord will give eternal life to those, which by perseverance in good works seek glory, honour, and immortality: but to the contentious and disobedient eternal death. Then should be added the illation or conclusion, namely that there is prepared for those, glory, honour, and incorruption: but for these there is laid up wrath and affliction. Secondly, because these words: indignation, wrath, tribulation, and anguish, are applied unto two divers members: 
In the scriptures we must seek for spiritual wisdom, and not for eloquence  yet this troubleth not the sense of the speech, which ought to suffice us in the writings of the Apostles. For out of others we must seek for eloquence: here is spiritual wisdom to be sought for, under a base and simple style of words. Contention here is put for rebellion, and stiffneckedness: because Paul hath to do with hypocrites who through gross and reckless cockering, make a mockery of God. Under the name of truth, is simply understood the rule of God's will, which is the only lantern of truth. For this is a common thing to all the wicked, that they had rather subject themselves in service to iniquity, then take upon them the yoke of God. And what obedience so ever they pretend, yet they cease not stubbornly to murmur, and strive against the word of God. For as they which are openly wicked, 
Between the service of God and sin there is no mean: so that if we serve not God, then do we serve sin.  scoff at this truth, so the hypocrites doubt not to oppose their counterfeit servings and worshippings against it. Moreover, the Apostle hereby putteth in mind, that such stubborn people do serve iniquity: For there is no mean, whereby they should not presently fall into the servitude of sin, who will not be ruled by the law of the Lord. And this also is a just reward of frantic licentiousness, that they are made the bondslaves of sin, who thought it much to obey God. Indignation and wrath. The property of the words hath caused me to turn it thus: For Thumos with the Grecians signifieth that, which Cicero teacheth Excandescentiam to note with the latins: 
●usc. 4.  namely, a sudden inflammation of wrath. In the others I follow Erasmus. And note, that of the four which are reckoned, the two latter are as it were effects of the former. For they which perceive or feel God to be against them, and angry with them, forthwith are confounded. Nevertheless when he might briefly in two words have showed as well the blessedness of the godly, as the destruction of the reprobate, he amplifieth them both in many words: To the end he might better and more effectually move men with the fear of God's wrath, and stir up the desire of obtaining grace by Christ. For we never fear the judgement of God sufficiently, unless it be by a lively description, as it were set before our eyes. Neither do we seriously burn with the desire of the life to come, except we be stirred up by many provokements.  
9 To the jew first. I doubt not, but he simply opposeth the Gentile to the jewe. For, whom he now calleth Grecians strait ways he calleth the same Gentiles. And the jews are first in the action of this cause, for that they specially had the promises and threatenings of the law: as if he should say, this is the universal law of God's judgement, which shall begin at the jews, and comprehend the whole world.  11 For there is no respect of persons with God. 12 Whosoever have sinned without law, shall also perish without law: and who so have sinned in the law shall be judged by the law. 13 For not the hearers of the law, are righteous before God: but the doers of the law shallbe justified. 
11 For there is no respect of persons. Hitherto he hath drawn all men generally, guilty unto judgement: now he beginneth here to reprove the jews by themselves, and the Gentiles by themselves: And withal he teacheth that that diversity or difference which separateth the one from the other letteth not, but both of them without difference may be subject to eternal death. The Gentiles pretended excuse by ignorance: the jews gloried in the title of the Law, from the Gentiles he taketh all excuse and hafting, and the jews he spoileth of their false and vain boasting. It is therefore a certain division or distribution of all mankind into two members. For God had severed the jews from other nations: and as for all other nations they were in one and the like case. Now he showeth that that diversity hindereth nothing, whereby they should not both be entangled & wrapped in the same guiltiness. But the word person is used in the Scripture, 
By person is meant whatsoever external thing the world esteemeth.  for all external things, which are wont to be had in any price or estimation. When thou readest therefore that God is no accepter of persons, understand, that he respecteth the purity and inward innocency of the heart: and regardeth not those things, 
Deut. 10.17.  which men make great reckoning of: Namely, kindred, country, dignity, riches, and such like: so that acception is here taken for an election, or separation of one nation from another, or between nation and nation. And if any hereupon do cavil, that the election of God therefore is not free: It may be answered, that there is a two fold acception of man before God. The first, 
A twofoulde acception of man before God.  whereby of his mere goodness he chooseth us, being called from nothing: seeing there is nothing in our nature that might be liked of him. The second, whereby when he hath regenerate us, he also embraceth us with his gifts that are in us: and loveth that image of his son, which he doth acknowledge in us.  
12 Whosoever have sinned without law. In the former part of his division he setteth upon the Gentiles: to whom albeit there was no Moses given which might publish unto them the Law from the Lord, yet he denieth that to hinder any whit, whereby they might not by sinning bring upon themselves the just judgement of death: as if he should say, the knowledge of the written law is not necessary to the just condemnation of a sinner. 
The knowledge of the written law is not necessary to the just condemnation of a sinner.  See therefore, what kind of supportation, maintenance or bearing out they have taken upon them, who through preposterous pity, under the pretence of ignorance go about to exempt the Gentiles, deprived of the light of the Gospel, from the judgement of God. Who so have sinned in the Law. As the Gentiles, whiles they are carried with the errors of their own sense, run headlong in perdition: so the jews have the law at hand, whereby they are judged. For the sentence was pronounced long ago, 
Deut. 27.26.  cursed are all those which abide not in all the precepts thereof. Therefore the sinful jews are in worse case, whose damnation is already in their law.  
13 For not the hearers of the law. This is a preoccupation whereby he preventeth that exception which the jews might allege. Because they heard that the law was the rule of righteousness, they were proud of the bare knowledge thereof. Which fallacy or deception that he might refel, he denieth that the hearing or knowledge of the law hath any such weight, that any should pretend righteousness thereby: but the works must be brought forth, according to that saying: He that doth these things shall live in them. 
Deut. 4.1.  Therefore this present sentence availeth thus much, if righteousness be sought for by the law, then must needs the law be fulfilled: because the righteousness of the law consisteth in the perfection of the works. They with abuse this place to build or maintain the justification of works, are worthy to be laughed to scorn of children: 
They only are justified by the law which fulfil the law: but none, etc. therefore none are justified by the law.  therefore it were to no purpose, & also besides the matter, here to thrust in a long discourse of justification, for the unfolding of so frivolous a cavillation. For the Apostle only urgeth that upon the jews, which he had mentioned before, namely, the judgment of the law: that they could not be justified by the law, except they fulfilled the law. If they transgressed it: then was the curse already prepared for them.  
We deny not, but perfect righteousness is prescribed in the law: but because all men are convicted of transgression, we say that righteousness must be sought else where: rather we argue out of this place, that no man is justified by works. For if they only which fulfil the law, be justified by the law, it followeth that none is justified, because that none is found that can boast of the fulfilling of the law.  14 For when the Gentiles which have not the law, do by nature the things contained in the law, they having not the law, are a law unto themselves, 15 Which show the effect of the law written in their hearts, their conscience also bearing witness, & their thoughts accusing one another, or excusing. 16 At the day when God shall judge the secrets of men by jesus Christ, according to my Gospel. 
14 For when the Gentiles. Now he repeateth the proof of the former member. For he thought it not sufficient to condemn us by word, and to pronounce the just judgement of God against us: but he goeth about by reasons to convince the same unto us, to the end he might the more stir us unto the desire and love of Christ. For he proveth that ignorance is in vain pretended of the Gentiles, seeing by their deeds, they declared themselves to have no small rule of righteousness. 
There is engraffed naturally in the minds of all men a certain conception of justice.  For no people did ever at any time so abhor from humanity, that they kept not themselves within some laws. In as much therefore as all the Gentiles voluntarily and of themselves are inclined to make laws unto themselves: it is out of all question that there are naturally graffed in the minds of all men certain conceptions of justice, and uprightness, which the Grecians Prolepseiss. Cogitations, or devices. They have therefore a law without the law: because howsoever they have not the written law of Moses, yet they are not altogether void of the knowledge of right and equity. For otherwise they could not discern between vice and virtue: the one whereof they restrained by punishments, the other they commended, and being approved of them, they honoured with rewards. He hath opposed nature to the written Law. Meaning that there appeared in the Gentiles a natural light of justice, which did supply the place of the law, whereby the jews were taught, so that they were a Law unto themselves.  
15 Which show the effect of the law. etc. That is to say, they testify that there is graven in their hearts a certain discretion and judgement, whereby they discern between right and wrong, honest and unhonest. For he meaneth not that it was printed in their will that they should covet, and studiously seek after it: but because they were so overcome of the virtue of truth that they could not, but needs they must approve it. For why should they institute religions, but because they judge that God is to be worshipped? why should they be ashamed of adultery and theft, but that they think them both evil? unadvisedly therefore is the power of our will drawn out of this place: 
Paul speaketh not of the keeping but of the knowledge of the law. Heart, for the intellect or understanding.  as though Paul should say, the observation of the law were subject to our power: seeing he speaketh not of the power of fulfilling the Law, but of knowledge. Neither is this word heart taken for the seat of the affections, but for the intellect only, or understanding: as Deut. The Lord hath not given thee a heart to understand. Also in an other place, 
Deut. 29.4.  O foolish men and slow of heart to believe. Furthermore, 
Luk. 24.25.  neither is it hereby to be gathered, that there is in men a full knowledge of the Law, 
Imperfect knowledge in the Gentiles.  but only that there are certain seeds of justice abiding in their wit: such as these be, that all Gentiles in differently institute religions, by laws punish adultery, thefts, and murder: that they commend a good faith in bargains and contracts. For so they declare how they are not ignorant that God is to be worshipped: adultery, theft, and murder, are evil: and honesty is commendable. Neither is it meteriall what kind of god they imagine to be, or how many gods they make: it is sufficient that they understand there is a God, and that the same is to be honoured and worshipped. It forceth not whether they permit the concupiscence of another man's wife and possession, or any other thing: whether they can bridle the affections of wrath and hatred: For that which they knew was evil for them to do, the same was not lawful for them to covet. Their own conscience bearing witness, and their thoughts. etc. He could not have urged them more straightly then with the testimony of their own conscience, which is in steed of a thousand witnesses. By the conscience of good deeds men support and comfort themselves: they who in their conscience know they have done evil, are tormented and troubled in themselves. 
As there is nothing more comfortable than the testimony of a good conscience: so on the contrary, nothing more horrible than the testimony of an evil conscience.  Whence these speeches of the Ethnics came, a good conscience is a large and noble theatre: but an evil is a most vile tormenter, and more cruelly driveth the wicked from post to pillar, than any fury of hell. There is therefore a certain natural knowledge of the law which showeth this to be good, and to be followed after, and that to be abhorred. And mark how notably he describeth the conscience, when he saith the reasons come into our mind whereby we defend that is well done: again which accuse and reprove us of those things are evil done. And these reasons of accusing and defending he deferreth unto the day of the Lord: not as though they shall then first appear, for they do continually even in this life urge us, and exercise their office: but because they shall then also prevail, lest any should contemn them as frivolous, and such as did vanish away. And he hath put, in the day, for unto the day: as he did before.  
16 Wherein God shall judge the secrets of men. It is a very apt description of the judgement, serving for the present place: that they might know, which willingly hide themselves in the darkness of unsensibleness, or dullness of mind, that those inward cogitations, which now are altogether hid in the depth of their hearts, shall then come forth into light. As in an other place whiles he will show unto the Corinthians, of how small force man's judgement is, which consisteth in external shows: he biddeth them tarry till the Lord come, who will lighten the secrets of darkness, and open the hidden things of the heart. Which thing when we hear, 
1. Cor. 4.5.  let us remember that we are admonished, if we will be in deed approved of our judge, that then we study to come unto that sincerity of mind.  
He addeth according to my Gospel, signifying that he pronounceth such doctrine, as even man's reason naturally graffed in him doth yield unto. 
How the gospel is called the Gospel of Paul  And he calleth it his Gospel in respect of his ministery. For otherwise God only hath authority to give the Gospel: only the dispensation is committed to the Apostles. Moreover it is no marvel though part of the Gospel be called the messenger and solemn publishing of the judgement to come. For if the effect and accomplishment of those things he promiseth be differed until the full declaration of the celestial kingdom: it must needs be conjoined with the last judgement. Again, Christ can not be preached, but to the rising of some, and the fall of other some: both which appertain unto the day of judgement. Concerning this parcel by jesus Christ, although it seem otherways to some, yet I refer it unto the judgement, 
God will execute his judgement by Christ.  after this manner, that the Lord shall execute his judgement by Christ. For he is appointed of the Father to be judge of the quick, and the dead. Which the apostles always count amongst the chiefest points of the Gospel: and so the sentence shall be more perfect, which otherwise should be lame.  17 Behold, thou art called a jew, and restest in the law, and gloriest in God. 18 And knowest his will, and allowest the things that are excellent, in that thou art instructed by the law: 19 And persuadest thyself that thou art a guide of the blind, a light of them which are in darkness, 20 An instructor of them which lack discretion, a teacher of the unlearned, which hast the form of knowledge, and of the truth of the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, committest thou sacrilege? 23 Thou that gloriest in the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 
17 Behold thou art a jewe. In certain old copies is read Eide, if verily: which if it were so much received, should be more allowed of me. But because the greatest part of books is against it, and the sense may stand otherwise, I keep the old reading, especially seeing it is but a small matter of one particle. Now therefore having dispatched the cause of the Gentiles, he returneth unto the jews: and to the end he might more vehemently beat down all their vanity, he granteth unto them all those things, wherewithal they were proud and puffed up. Secondly, he showeth how little they serve to vain glory: yea, rather how greatly they serve to their reproach. Under the name of jew, he comprehendeth all the prerogatives of that nation, which being taken from the law and the Prophets, they did falsely pretend, and so he understandeth all the Israelites, who were at that time all of them indifferently called jews.  
Furthermore it is uncertain when that name first began: But that undoubtedly it began after the dispersion. 
Antiquit. 11.  josephus thinketh that it was taken up of judas Machabeus: by whose conducts and dispositions the liberty and dignity of the people, when it had been a long time fallen, and almost buried, revived again. Albeit I see this sentence is probable, yet if there be any whom it satisfieth not, I will bring also of myself another conjecture. It seemeth verily unto me to be like, that when they were so wasted and scattered, they could not conserve any certain distinction of tribes. For neither could the ceasing, valuing or mustering of the people be done in season: neither did the policy or decent form of governing their common wealth stand, (which was necessary for conserving such order) they both dwelled, spearced, and scattered out of order: and also being worn with adversities: 
When & whence the Israelites were called jews.  they were not so careful for the reckoning of their kindred. But howsoever you will not grant these things unto me, yet you can not deny but there was likelihood of such danger, in such disturbance of things. Whither therefore they would foresee that was to come, or they would salve the present evil, I think they altogether went unto the name of that tribe, wherein purity of religion had abidden longest, which tribe by singular prerogative excelled all the rest, and out of the which they looked for the redeemer to come. For this was their refuge in extremities, to comfort themselves with looking for the Messiah. Howsoever it be, under the name of jews they professed themselves to be the heirs of the covenant which GOD made with Abraham and his seed. And restest in the Law, 
The jews gloried not in the keeping of the law, but in this only, that the law was committed to them.  and gloriest in GOD. He meaneth not that they rested in the study of the law, as though they applied their mind to the keeping of it: but rather he upbraideth them, that they not considering to what end the Law was given, having left the care of keeping it, were proud of this one thing, because they were persuaded that the Oracles of GOD appertained to them. Likewise they gloried of GOD, not as the Lord commandeth by the Prophet jeremy, that being humbled in ourselves, we should seek our glory in him only: 
jer. 9.24,  but without any knowledge of his goodness, for vain ostentation sake they made him peculiarly theirs before men, and boasted themselves for this people of whom inwardly they were altogether void. This is not the glorying of the heart, but the bragging of the tongue.  
18 Thou knowest his will, and approvest the things are excellent. Now he granteth unto them the knowledge of the will of God, and the approbation or allowing of things profitable, which knowledge and allowing of things they had obtained by the doctrine of the Law. 
A twofold approbation of things.  There is a twofould approbation or allowing of things: one of election, when we embrace that we have approved and allowed for good: another of judgement, whereby verily we discern good from evil, but with industry or study we do not follow after it. The jews therefore were so learned in the law, that they could judge of manners and correct them: but they had small care to try or prove their own life according to the same censure.  
Moreover, seeing Paul reproveth their hypocrisy, we may gather by the contrary (if so that our judgement prooceede from a sincere affection) that profitable things are then truly proved when God is harkened unto: 
Then we judge aright when we judge according to the word of God.  for his will as it is revealed in the law, is set down here for the guide and Mistress of true probation.  
19 And persuadest thyself. He granteth yet more unto them: as though they had not only enough to serve their own turn, but also where withal they might enrich others: He granteth (I say,) that they had such store of knowledge, as might also have overflowed unto others. That which followeth, namely. having the form of knowledge. I understand causatively: that it may be resolved thus, because thou hast the form of knowledge. For hence came it that they professed themselves to be the teachers of others, because they were thought to carry about all the secrets of the law in their breast. The word form, is not put for an example: because Paul hath set down the word Morphosin, and not Tupon: but I think he would note the glorious pomp or show of doctrine, which is commonly called, appearance. And it is most certain that they had not that knowledge, which they pretended: 
True knowledge to be sought for in the Law.  How be it Paul by the way checking the corrupted abuse of the Law, on the other part showeth, that true knowledge is to be sought for out of the Law, that truth may be firm and immovable.  
21 Thou therefore that teachest another. Although those praises of the jews which he hath hitherto reckoned, were such as might worthily have garnished and set them forth, if they had not wanted the truer ornaments: yet because they contained such indifferent gifts, as both might be in the godless, and be corrupted by wicked abuse, they are not sufficient unto true glory. Paul also not thinking it enough to refute, and taunt their arrogancy that they trusted only in those things, 
Look by how much any is more honourably garnished with ornaments from god, by so much he is the more infamous if he be not answerable to them.  doth also return even those again upon them to their reproach. For he deserveth great reproach and infamy, who maketh the gifts of God which otherwise are noble and excellent, not only unprofitable, but also by his pravity doth contaminate, and defile them. And he is a perverse counsellor, who not providing for himself, is wise only to the profit of others: he showeth therefore how that was their dishonour, which they take to be their praise. Thou that preachest a man should not steal. He seemeth to have respect unto the place in the psalm. God said unto the wicked, wherefore dost thou preach my statutes and takest my testament into thy mouth? 
Psal. 50.16.  seeing thou hatest discipline, and hast cast my words behind thee: if thou dost see a thief thou consentest with him, and takest part with the adulterers. Which obiurgation or chiding as it agreed unto the jews in old time, who trusting to the bare knowledge of the law, lived never a whit the better, then if they had had no law at all: so we must beware least at this day it be turned against us. And surely it is too true in a great many, who whiles they boast themselves to have a certain singular knowledge, as though the Gospel were not a rule of life, they are given over unto all kind of uncleanness. Let us not therefore dally so securely with the Lord, let us remember what judgement hangeth over such prattlers, who show forth the word of God only in jangling.  
22 Thou which abhorrest idols. Very aptly he opposeth sacrilege to idolatry, as a thing of the same kind. For sacrilege, 
Sacrilege what it is.  simply is a profanation of the divine majesty. Which sin was not unknown unto the heathen Poets. For this cause ovid chargeth Lycurgus with sacrilege, 
Metamorph. 3.  For contemning the solemn feasts of Bacchus: and in Fastis, he calleth those Sacrilegas manus, id est, Wicked hands which violated the majesty of Venus. But seeing the Gentises gave the majesty of their gods unto idols, they counted that only for sacrilege, if any did steal that was dedicated to their Temples, wherein they thought all religion consisted. So at this day where superstition reigneth in stead of the word of God, they acknowledge no other sacrilege, than the stealing of the riches of temples: because with them there is no God but in idols, no religion but in riot, and pomp. And here we are admonished, first, that we flatter not ourselves, when we have observed some part of the Law, and contemn the residewe.  

Two things to be noted.  Secondly, that we glory not so for external idolatry removed, that in the mean while we have no care to banish and expel from us that impiety lieth hid in our minds.  
23 Thou which gloriest in the law. etc. Although every transgressor putteth God to reproach (seeing all men are borne to this end that they should worship him in righteousness and holiness) yet he doth justly charge the jews herein with a special fault. 
They in a special sort dishonour God, who pretend his name and keep not his law.  For whiles they preached God to be their Lawgiver, and had no care to order their lives according to his rule, they declared that the majesty of their God, (which they so easily contemned) was of no great count with them. After which sort at this day those defame Christ by the transgression of the Gospel, who vainly talk of his doctrine, which in the mean while by their licentious, and lustful life they tread under foot.  
24 For the name of God. 
Ezech. 36. 23● Esay. 52.5,  I think this testimony ratther to be taken out of Ezech. then out of Esay, seeing with Esay there are no upbraid against the people, whereof all that Chapter of Ezechiel is full. Some think it is an argument taken from the less to the greater, to this sense, if the Prophet not without cause reproved the jews of his time, that for their captivity, the glory and power of God, was despised amongst the Gentiles, as though God had not been able to conserve the people which he had taken into his protection: much more are you a reproach and dishonour unto God, by whose manners his religion being estimated, it is evil spoken of. Which sentence as I do not disprove, 
The reproaches of men fall upon the name of God whom they profess.  so I wish rather to have one more sincere: as though it were said, we see that all the reproaches of the people of Israel, do fall upon the name of God: because, seeing they are counted and called the people of God, they bear the name of God graven as it were in their forehead: whereby it must needs come to pass amongst men, that that God, in whose name they boast themselves, should be after a sort defamed by their filthiness.  
And this is a marvelous unworthy thing, that they which have their glory from GOD, should be a reproach unto his sacred name: for at the least they ought to requite him otherwise.  25 Circumcision verily profiteth, if thou dost keep the Law: but if thou shalt be a transgressor of the Law, thy circumcision is turned into uncircumcision. 26 If therefore uncircumcision shall keep the righteousness of the Law, shall not his uncircumcision be reckoned for circumcision? 27 And the uncircumcision which is by nature (if it keep the law) shall judge thee, which by the letter and circumcision art a transgressor of the Law? 28 For he is not a jew that is one openly: neither is that circumcision which is outward in the flesh. 29 But he is a jew which is one within, and the circumcision is of the heart in the spirit, not in the letter, whose praise is not of men, but of God. 
25 Circumcision verily profiteth. By a preoccupation he removeth those things which the jews on the contrary might take again for the defence of their cause. For if circumcision were a seal of the covenant of the Lord, whereby the Lord chose Abraham and his seed, for a peculiar people unto himself: they were thought to glory therein not in vain: but because the truth of the sign being omitted, they abode in the external form: he answereth that there is no cause why they should arrogate any thing unto themselves of the bare sign:  

Wherein the verity of circumcision consisted.  The verity of circumcision did consist in the spiritual promise, which required faith. The jews neglected both, as well the promise as faith. Foolish therefore was their confidence. Whereby it cometh to pass that he omitteth here the principal use of circumcision, namely whiles he applieth his talk unto their gross error, as he doth with the Galathians. And that is diligently to be noted. For if he should entreat of the whole nature, and property of circumcision, it were absurd that there should be no mention of grace & free promise. But in both places he speaketh according to the circumstance of the cause he handleth: 
Paul speaketh here of circumcision according to their opinion  therefore he toucheth only that part which was in controversy. They thought that circumcision of itself was a work sufficient unto the obtaining of righteousness. Therefore that he might speak according to their opinion, he answereth, that if the work be respected in circumcision, this is the condition of it, that he which is circumcised, give himself to worship God wholly, and perfectly: the work therefore of circumcision is perfection. And thus we may speak of our baptism. If any trusting in the only confidence of the water of baptism, doth think himself to be justified, as though he had now gotten holiness by that work: the end of baptism is to be objected: namely that by that the Lord doth call us unto holiness of life. Hear should the promise and grace, which baptism doth testify, and seal unto us, be passed over in silence: because we are to deal with those, who being content with the vain shadow of baptism, they care not, nor consider not that which is the principal in it. And this verily you are to note in Paul, when he speaketh of signs or Sacraments to the faithful, and not by contention or concroversie, that his manner is to conjoin them with the efficacy, and accomplishment of their promises: when he hath to deal with overthwart and foolish interpreters of the signs or sacraments, then omitting to mention the proper & true nature of the signs or sacraments, he directeth his whole style against their corrupt interpretation. And many because they see Paul bringeth circumcision rather than any other work of the law, do think that he taketh away righteousness from the ceremonies only. But it is far otherwise. For this thing is wont always to follow, that they which dare set their merits against the righteousness of God, glory more in external observations, then in sound virtues For who so is truly touched and moved with the fear of God: dare never lift up his eyes to heaven, for the more he shall strive unto true righteousness, the better he shall see how far he is from it. As for the Pharisees, who think it enough to shadow their holiness with external hypocrisy, it is no marvel though they so easily flatter themselves. Therefore Paul when he had left the jews nothing but this poor shift, that they should boast them themselves to be justified by circumcision, he now also taketh from them this vain viso.  
26 If therefore uncircumcision, etc. This is a most strong argument. Every thing is inferior to his end, and is set under it. Circumcision hath respect unto the law: therefore it ought to be inferior to it. It is more therefore to keep the law than circumcision, which for the cause thereof was ordained. Whereupon it followeth that the uncircumcised if he keep the law, doth far excel the jew being a transgressor of the law, with his barren and unprofitable circumcision. And so albeit by nature he is polluted, yet by the observation or keeping of the law, he shall be sanctified, that his uncircumcision may be imputed unto him in steed of circumcision. This word uncircumcision, in the second place is to be understood properly in his proper signification. In the first place improperly for the gentiles, the thing for the person. 
Paul speaketh here by supposition.  Furthermore, here no man ought curiously to trouble himself with searching of what keepers of the law this may be constered which Paul saith, seeing none such can be found. For simply he had this in his mind by the way of supposition, or supposing, if there were found any Gentile which did observe the law, that his righteousness in uncircumcision is of more value, than the circumcision of the jew without righteousness. Therefore I refer that which followeth, (he which by nature is uncircumcised, shall judge the circumcised) not unto the persons, 
Mat. 12.41.42 Luke. 11.31.  but unto the example: as that. The Queen of the South shall come etc. Item the men of Niniveh shall rise in judgement, etc. For even the words of Paul lead us unto this sense. The Gentile (quoth he) being a keeper of the law shall judge thee being a transgressor: although he is uncircumcised, and thou hast the literal circumcision.  

Hypallage is when words are understood contrariwise.  27 The letter and circumcision. By the figure hypallage, for circumcision literal. Neither meaneth he that they therefore violate the law, because they have the letter of circumcision: but because together with that their external ceremony they cease not to pollute the spiritual worship of God, namely piety, righteousness, judgement, and verity, which things notwithstanding, are the principal things of the law.  
28 For he is not a jew, etc. The meaning is that a true jew is not to be judged either by the progeny of the flesh, or title of profession, 
A true jew & true circumcision is internal.  or by the the external Sacrament or sign. Neither doth that circumcision which maketh a jew consist only in outward figure or show, but both of them are internal or inward. That which he addeth of true circumcision is taken from diverse places of Scripture, yea from their common doctrine: because the people are every where commanded to circumcise their heart, and the Lord promiseth, that he will do it. For the foreskin was cut off, not as a little corruption of one part, but as the corruption of the whole nature. Therefore circumcision is the mortification of the whole flesh. 
Letter signifieth the external observation: Spirit the end of the ceremony.  Whereas he addeth, that it is in the spirit, and not in the letter, Understand it thus: he calleth the external observation without pierie, the letter: by the spirit he meaneth the end of the ceremony, which is spiritual. For seeing the whole weight or substance of signs and rites depend upon their end: the end being taken away, the letter only remaineth, which by itself is unprofitable. And this is the reason of the speech: because where the word of God is preached, whatsoever it commandeth, except it be received of men with a sincere affection of the heart, it abideth in the letter, that is in the cold or faint letter: but if it pierce into the mind, it is in a manner transformed into the spirit. He alludeth unto the difference of the old and new testament which jeremy noteth, 
jer. 31.33.  where the Lord pronounceth that his covenant shall be firm, and stable, after that it is graven in their inward parts. Paul also in another place had respect hereunto, where he comparing the law with the Gospel, calleth the law the letter, which is not only dead, but also killeth, 
1. Cor. 3.6.  but the Gospel he adorneth with the title spirit. Furthermore too gross hath the foolishness of those been which have made of the letter a two fold sense, and of the spirit Allegories.  
29 Whose praise is not of men. Because the eyes of men only behold the things are apparent: he deneieth it to be sufficient to be commendable in man's opinion, which often is deceived by the external show: but the eyes of God must be satisfied, which behold the very deepest secrets of the heart. So he draweth hypocrites again (which smooth themselves with false persuasions) unto the tribunal seat of God.   

CHAP. 3.  1 WHat is therefore the prerogative of the jew, or what is the profit of circumcision? 2 Much every way, and first of all because the oracles of God were committed unto them. 
ALthough Paul hath notably proved, that bare circumcision doth profit the jews nothing, yet in as much as he could not deny but there was some difference between the Gentiles and the jews, which was pointed out or sealed of the Lord by that Sacrament: and it was an absurd thing to make that difference, or diversity, void and of none effect whereof the Lord was the author: it remained therefore he should unfold this objection also. Truly it was apparent, that that was a foolish glory, which the jews had therein. Notwithstanding this doubt yet remained, to what end circumcision was instituted of the Lord, except it were notably profitable for some thing. Therefore by the way of exception or subjection, he demandeth wherein the jew excelleth the Gentile. And by another interrogation he addeth the reason of the question, when he saith, What profit is there of circumcision? 
Ephe. 2.4.  For that did distinguish the jews from the vulgar sort of men: as Paul calleth the ceremonies the partition wall, which separated the one from the other,  
2 Much every way, that is much altogether, much thoroughly or utterly. Here he beginneth to give unto the Sacrament his praise: yet he will not grant unto the jews that they should be proud therefore. 
In what respect the jews excelled others.  For when he saith, they were marked with the seal of circumcision, that they might be reckoned the sons of God: he doth not acknowledge them to have excelled others by any merry of theirs, or dignity of their own, but by the benefits of God. If the men therefore be considered, he showeth they are like unto others: but if the benefits of god be considered, he declareth, that therein they have, whereby they excel other people.  
First, because the Oracles of God, were committed unto them, Many think it to be the figure Anapodotum: 
Anapodotum is a fault in speaking or writing when that followeth not which might answer that went before as here is first, and there followeth not second.  because he propoundeth more than he expoundeth afterward. Yet this word first, seemeth unto me not to be a note of order, but simply to signify, specially, or chief, in this sense, if there had been no more but this: that they had the oracles of God committed unto them: it ought to be sufficient unto their dignity. And it is worthy the noting, that the profit of circumcision is not placed in the bare sign, but is to be esteemed by the word: Here verily Paul demandeth what the Sacrament did profit the jews. He answereth, because God committed unto them the treasure of his celestial wisdom: Whereupon it followeth, that the word being taken away, there remaineth no more prerogative. By oracles he meaneth the covenant which first was revealed to Abraham and his posterity, afterward was confirmed, and interpreted by the law and the prophets. And the oracles of God were committed unto them, that they might conserve them with them, so long as it pleased the Lord to contain his glory amongst them: afterward, in the time of dispensation, they should publish them throughout the whole world: 
To what end the oracles of God were committed to the jews.  First, they were keepers of the oracles of god: Secondly, they were stewards or disposers. And if this benefit be so greatly to be esteemed, whiles the Lord doth vouchsafe to make any people partaker of his word: we can never sufficiently detest our ingratitude, which receive the same so negligently, carelessly, that I say not contumeliously.  3 What if some were incredulous? shall their incredulity make the faith of God void? 4 Let it not be so: but let God be true and every man a liar: as it is written, that thou mayest be justified in thy sayings, and overcome when thou art judged. 
3 For what if some, etc. As before, whiles he respected the jews, glorying in the bare sign that he did not grant unto them so much as a spark of glory: so now whiles he considereth the nature of the sign, he testifieth that the virtue thereof is not abolished, no not through their vanity. Because therefore he seemed above to import, that if there were any grace in the sign of circumcision, it were all perished through the unthankfulness of the jews.  
Now again, by the way of exception or subjection, he demandeth what is to be thought thereof. And here is a kind of silence or concealing: because he expresseth less than he would have to be understood: for he might truly have said, that a great part of the people had cast from them the covenant of the Lord: but because that had been marvelous bitter in the ears of the jews, that he might mitigate the roughness thereof, he only nameth some. Shall their incredulity, etc. Catargein, properly is to make void, and of none effect: which signification is most apt for this present sentence. For Paul entreateth not only whether the incredulity of men can let the verity of God, that it should not remain firm and stable in itself: but whether it can hinder the effect and accomplishment thereof amongst men. The meaning therefore is, seeing the most of the jews were covenant breakers, whether through their unfaithfulness the covenant of God be so abrogated, that it should show forth no fruit amongst them? he answereth, that it cannot come to pass through the pravity of men, that the verity or truth of God should not have his constancy.  
Therefore howsoever the greatest part hath broken the covenant, and trod it under foot, yet notwithstanding it retaineth his efficacy, 
There were always some among the people of the jews in whom the covenant of God was effectual.  and exerciseth his force: though not in every one, yet at the least in the same nation. And efficacy, or force is this, that the grace and blessing of the Lord might be of strength amongst them unto eternal salvation.  
And that cannot be but where the promise is received by faith, for so the mutual covenant is confirmed on both sides. Therefore he signifieth, that there were always some in that nation who abiding in the faith of the promise, did not fall from that prerogative.  
But let God be true. Howsoever others think, I take it to be an argument from the necessary sequel of the contrary, whereby Paul dissolveth the former objection For if these two stand together, (yea do necessarily agree) that God is true, and man a liar: it followeth, that the truth of God is not letted through the lie of men. For except he did now oppose one of these principles against the other, in vain, and to no purpose is he straightways so serious in refuting this inconvenience, namely, how God may be righteous, if he set forth his righteousness by our unrighteousness. Wherefore the meaning is plain, that the faith of God is so far from being destroyed or overthrown by the unfaithfulness and default of men, that it appeareth more clear or excellent. He calleth God true, 
How God is true.  not only because he is ready to stand faithfully unto his promises, but also because whatsoever he saith in word he fulfilleth the same indeed, for he so speaketh that his commandment is strait brought into act. On the contrary, man is called a Liar, not only because he oftentimes breaketh his promise but because by nature he coveteth leasing, 
How man is a liar.  and fleeth the truth. The former member is a special Maxim of Christian Philosophy. The later is taken out of the Psalms, where David confesseth, 
Psal. 116.11.  there neither cometh any certainetye from man, neither is there any in him.  
This place is notable, and containeth very necessary consolation: for such is the perversity of men in refusing or contemning the word of GOD, that the certainty thereof should often come into question, except it came to our remembrance that the truth of God dependeth not upon man's verity. But how agreeth this with that was said immediately before, namely, that the faith of men which may receive the promise, 
Objection.  is required that the promise of GOD might be effectual? For faith is contrary unto lying. It seemeth to be an hard question, yet it is easily resolved: to wit, that the Lord by the lies of men, (which otherwise are hinderances unto his truth) will yet find unto himself a way where there is no way, that he may overcome, 
Answer.  by correcting in his elect that incredulity is graffed in our nature, and by subjecting into his obedience such as do seem to be unruly. Finally now the disputation is of the corruption of nature, and nor of the grace of God, which is the remedy of the said corruption. That thou mightest be justified. The meaning is, it is so far off that the truth of God should be destroyed by our lie and unfaithfulness, 
Psal. 51. ●.  that thereby it is made more apparent and manifest, As David testifieth saying, that therefore because he was a sinner, God was alway a just, and righteous judge, what soever he decreed against him: and that he should overcome all the reproaches of the wicked, which would murmur against his righteousness. 
By sayings are meant judgements.  By the sayings of God. David understandeth judgements which he bringeth forth against us. For whereas they commonly expound it of the promises, that is too much wrested. Therefore this particle that, is not only final, neither noteth a consequence far fetched, but is of as much value as an illation, Inferring or bringing in, to this sense: I have sinned against thee, therefore thou mayst by right punish me. And that Paul hath alleged the place of David in his proper and natural sense the objection added a little after doth prove, how shall the righteousness of God abide perfect, if our iniquity set it forth? For in vain (as I have partly showed a little before) and out of season should Paul stay the readers upon this doubt, except David did understand that God by his wonderful providence doth get praise unto his righteousness, 
Though the iniquities of men by their own nature serve to the dishonour of God & subversion of his truth: Yet by his wonderful providence he getteth unto himself glory thence, and thereby establisheth his truth.  even out of the iniquities of men. The second member after the Hebrew is thus, and thou in judging pure, which speech importeth nothing else, then that God is worthy of praise in all his judgements, howsoever the wicked exclaim, and odiously go about by their complainings to overwhelm his glory. But Paul followed the Greek translation which served better for the present purpose. For we know the Apostles in reciting the words of the Scripture to be more frank, free, or bold: because they counted it sufficient if they applied them unto the matter. Wherefore they stood not so much upon the words. Unto the present place therefore this shallbe the application, if all the sins of mortal men must serve to the setting forth of the glory of the Lord: & he is specially glorified by his truth: it followeth that the vanity of men serveth rather to the establishing, then subverting of his truth: And albeit this word Crinesthai may be taken as well actively as passively: yet I doubt not but the Grecians have translated it passivelye besides the meaning of the Prophet.  5 Now if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous, which addeth wrath (I speak as a man,) 6 Let it not be so. For now shall GOD judge the world? 7 For if the verity of God hath more abounded through my lie unto his glory, why am I yet condemned as a sinner? 8 And not rather (as we are blamed, and as some affirm that we say) let us do evil that good may come? whose damnation is just. 
5 Now if our unrighteousness. Although this is a digression from the principal cause: yet was it necessary the Apostle should add it: 
This objection is answered in the latter end of the 6. very.  lest he should seem to have given unto the wicked that occasion of speaking evil, which he knew to be voluntarily sought for of them. For seeing they were ready to take every occasion that might make to the diffamation of the Gospel, they had in the testimony of David, which they might catch to the framing of their false detraction. If God seek nothing else at the hands of men then to be glorified of them: Wherefore doth he punish them when they offend, seeing by their offence they glorify him? Undoubtedly he is angry without cause, if he take occasion at that to be angry whereby he is glorified. Neither is it to be doubted but this surmised accusation was vulgar, and very common, 
Paul speaketh not here his own persuasion, but taketh on him the person of the wicked.  as shall straightways be said again. Therefore Paul might not pass it over obscurely. And lest any should think he speaketh here according to the persuasion or censure of his own mind, he● first showeth how he taketh on him the person of the wicked. And withal he nippeth or sharply reproveth man's reason, whose property he noteth to be, always to chat and prate against the wisdom of God. For he saith not, I speak as the wicked, but I speak as a man. And it is certainly so, seeing all the mysteries of God are strange or absurd unto the flesh: it is so bold, that it doubteth not to rise up against them and which of them it cannot conceive, those it wanton pursueth. Whereby we are admonished, if we will become capable of the mysteries of God, first of all we must labour that our own sense or sensual judgement being laid apart, we may yield and give ourselves wholly over into the obedience of the word. This word, wrath, which is used for judgement, here hath respect unto the punishment: as if he had said, is god unrighteous in punishing iniquities, which set forth his righteousness?  
6 Let it not be so. In staunching this blasphemy, he answereth not directly unto the objection: But first beginneth at the abhorring thereof, least Christian religion should seem to bring so great absurdities with it. And that is some what more, then if he had simply refuted it. For he giveth to understand thereby that this wicked saying is worthy to be abhorred and not to be heard. Straightways he addeth, but (as they call it) an indirect refutation: for he doth not absolutely take away the obloquy, but only answereth, that that is absurd which is objected.  
Furthermore, he taketh an argument from the office of God, whereby he proveth that to be impossible, God shall judge this world, Therefore he cannot be unjust, which argument is not taken (as a man would say) from the bare power of God: But from his actual power, which shineth in the whole course and order of his works: as if it were said thus, the office of God is to judge the world: that is, by his righteousness to compose and bring into good order, whatsoever is disordered in the same. Therefore he can do nothing unjustly: and he seemeth to allude unto the place of Moses, 
Gen. 18.25.  where, whiles Abraham prayeth God that he would not utterly destroy Sodom, it is not meet (quoth he) that thou which shalt judge the earth, shouldest destroy the just with the unjust. Neither is that thy part, neither can it be said of thee. 
job. 34.17.  In job there is the like saying, shall he that hateth judgement govern? For in that there are often found wicked judges amongst men, that is either because they use their authority against law and right, or else because they are unadvisedly lift up thither, or else because they degenerate from themselves. In God there is no such matter. Seeing therefore, he is a judge by nature, he must needs be just, because he cannot deny himself. Paul therefore reasoneth from that is impossible, proving GOD (to whom it is proper, or rather essential to govern the world righteously) to be wrongfully charged with unrighteousness. And although this doctrine of Paul be extended unto the general regiment of God, yet I deny not but it hath special respect unto the last judgement: because then at the length shall the sound renewing of the right order appear. If thou dost desire a direct refutation, 
Apply this aunfwere unto the objection in the beginning of the 5. verse  whereby such blasphemous speeches may be quenched, understand it thus, that this cometh not to pass through the nature of unrighteousness, that the righteousness of GOD should appear the more thereby: But our wickedness is so overcome of the goodness of God, that it is rather converted into another end, than it doth tend unto.  
7 For if the truth of God by my lie, etc. I doubt not but this objection also is pronounced in the person of the wicked. For it is an exposition of that went before: and should have been joined, but that the Apostle being moved with the heinousness, or uncomeliness of the thing, did break of his speech in the midst. The meaning is, if by our lie the truth of GOD be made more clear, and after a sort established, whence also more glory redoundeth unto him: it is not meet that he should be punished for a sinner, who is the minister of the glory of God.  
8 And not rather as, etc. This a defective speech, wherein there must somewhat be understood: it shall be perfect if thou dost resolve it thus, and why is it not rather said, (as we are blamed) that evil must be done that good may come? The Apostle verily vouchsafeth not to answer this ungodly cavillation: which nevertheless it shall be lawful by good reason to repress. For thus much only it pretendeth, if God be glorified by our iniquity▪ and nothing better beseemeth a man to do in his life: 
Objection.  then to procure the glory of God: then to his glory we must sin. 
Answer.  But this may easily be answered, that evil by itself can bring forth nothing but evil.  
Whereas therefore the glory of God is made clear by our sin, that is not the work of man, but of God: who as a wonderful workman, knoweth to subdue our wickedness and to convey it to another end, that besides that end it is appointed unto of us, he converteth it to increase his glory. GOD hath prescribed unto us a manner how he will be glorified of us: namely, piety, which consisteth in the obedience of his word. He that passeth these bounds doth not go about to honour God but rather to dishonour him. In that it falleth out otherwise, that is to be ascribed unto the providence of God, and not unto the wickedness of man, which letteth nothing but the Majesty of God may be utterly overthrown, much less letteth it that the same should not be violated. As we are blamed: Seeing Paul entreated so reverently of the secret judgements of God, it is marvelous that the enemies fell to such waywardness, 
Let the servants of God deal as circumspectly as may be in the mysteries of god yet will the wicked speak evil.  to calumniate him: but there was never yet so great religion and sobriety in the servants of GOD, which could bridle impure, and poisonable tongues. It is not therefore a new example, that the adversaries at this day do charge us with false accusations, and make our doctrine odious (which both we ourselves know, and all, both angels and faithful men witness with us, that it is the pure Gospel of Christ.) Nothing can be imagined more monstrous, then that we read here to have been laid to the charge of Paul: and all to the end his preaching might be made odious or contemptible to the ignorant. Let us therefore bear it, that the wicked by malicious detractions do deprave the truth which we preach, and let us not therefore cease to defend the simple confession thereof: seeing it hath in itself sufficient virtue to overcome and vanquish their lies. Nevertheless, by the example of the Apostle, let us as much as in us lieth, resist their malicious subtleties, least ungracious and naughty Wretches should freely blaspheme the Creator. Whose judgement is just. some take this actively, only that Paul should agree unto them, that that was absurd which they objected, lest the doctrine of the Gospel should be thought to be joined with such strange and absurd things. But I like better of the Passive signification. For it were not meet simply to agree unto so great lewdness, which meriteth rather to be sharply reproved, which thing Paul seemeth unto me to do. Their perversity therefore is two ways damnable. First, in that this impiety could come into their mind even unto the consenting thereto: Secondly, that in slandering the Gospel, they durst take their malicious detraction hence.  9 What then? are we more excellent? no, in no wise: for we have already alleged or promised to prove that all, both jews and gentiles are under sin. 
9 What then? From his digression he returneth unto his purpose. For least the jews perhaps should take it, that they were spoiled of their right, when he reckoned these title of dignity, whereby they advanced themselves above the Gentiles: now at the length he unfoldeth the question, whether they excel the gentiles or no in any thing. And albeit this answer in show may seem to be much contrary to the former (because he now taketh from them all pre-eminence to whom he gave much before) yet there is no variance. For those privileges whereby he confessed them to excel, consisted out of themselves, in the goodness of god & not in their own merit. And here he demandeth after their dignity, whether they could glory of any thing in themselves. Therefore these two answers agree so, 
Whatsoever pre-eminence was in the jew, it was of the goodness of God towards them and not of their own dignity.  that this proceedeth out of the other. For when he extolled their prerogatives including them in the only benefits of God, he declared them to have nothing of their own, whereupon that which he now answereth, might forthwith be inferred. For if their principal pre-eminence he, that the Oracles of God were committed to them, and they have it not by their merit, there is nothing therefore left unto them, whereby they might be proud in the sight of God. And note the sacred workmanship or cunning, that when he gave unto them excellency or pre-eminence he spoke in the third person. Now when he will take all from them, he putteth himself in the number that he might avoid offence. For we have already alleged or promised to prove. The Greek verb Atiastai, which Paul useth here, is a word appertaining to judgement: therefore it hath pleased us to translate it, We have alleged, determined, or purposed to prove. For the accusor in his action is said to allege the crime which he is ready to prove by other testimonies and proofs. And the Apostle had cited all mankind generally before the tribunal seat of God: that he might include all under the same condemnation. And in vain is it for any man to object, that the Apostle doth not only accuse here, but rather prove: for no accusation is true but that, which is grounded upon firm and sure proofs: as Cicero in a certain place distinguisheth between an accusation and a reproach. Moreover, to be under sin, 
What it is to be under sin.  is as much as to be condemned for sinners justly before God, or to be holden under the curse which is due unto sin. For as righteousness bringeth with it absolution, so condemnation followeth sin.  10 As it is written, that there is none righteous, no not one. 11 There is none that understandeth: there is none that seeketh God. 12 They have all gone out of the way: they have been made altogether unprofitable: there is none that doth good no not one. 13 Their throat is an open sepulchre: they have used their tongues to deceit: the poison of Asps is under their lips. 14 Whose mouth is full of cursing and bitterness. 15 Their feet are swift to shed blood. 16 Contrition and calamity are in their ways. 17 And the way of peace have they not known. 18 There is no fear of God before their eyes. 
10. As it is written, Hitherto he hath used reasons to convince men of their iniquity. Now he beginneth to argue from authority: which is the surest kind of proof with Christians, so that the authority be given unto the only God. 
The duty of Ecclesiastical persons.  And here let Ecclesiastical persons learn what is their office. For if Paul here affirm no doctrine which he also confirmeth not by certain testimony of Scripture: much less is this thing to be attempted of them, whose whole charge is this, to preach that Gospel which they have received by the hands of Paul and others. There is none righteous. Seeing the Apostle allegeth rather the sense then the words absolutely, before he would descend unto the particulars, he seemeth first to have put down in general, what is the sum of those things which are noted by the Prophet to be in man: namely, 
Psal. 14. ●.  that none is just, and afterward to reckon up particularly the fruits of this unrighteousness. And the first is, that there is none that understandeth. And this foolishness is straightways reproved, because they seek not God. 
Psal. 53.3. All knowledge without the knowledge of god is vain.  For vain is that man in whom the knowledge of God is not, what knowledge soever he have beside. Yea, the sciences and faculties themselves, which in themselves are good, yet are made but vain in us, if they want this foundation.  
It followeth, There is none that doth good: whereby is meant that they have put off all sense of humanity. For as the best bond of mutual conjunction amongst us, consisteth in the knowledge of God (because as he is father unto all, he doth notably reconcile us: and out of him there is nothing but mere dissipation) so for the most part inhumanity followeth the ignorance of him, whiles every man, other men being contemned, loveth and seeketh himself. Contrariwise it is added, their throat is an open sepulchre: 
Psal. 5.10. Outrageous cruelty described.  that is to say, a gulf to destroy men. And it is more than if he had said, devourers, or eaters of men. Because it is a note of outrageous cruelty, that the throat of man should be such a gulf, that it should serve to the swallowing, and supping up of whole men. Hereunto apperteiveth that also is said, Their tongues are deceitful, 
Psal. 140.4.  and lips smeered with poison. It followeth, their mouth is full of cursing and bitterness. 
Psal. 10.7  Which vice is contrary to the former: but the meaning is, they are every way full of mischief, for if they speak fair, they deceive, and under fair speeches they proffer poison: But if they broach that they have in their mind, thence cometh bitterness & cursing. It is a notable kind of speech, which is added out of Esay, Contrition and calamity are in their ways. 
Esay 59.7.  For it is a singular demonstration, or description of barbarous cruelty, which wheresoever it go or come, by destroying all things, it causeth solitariness and desolation: after which sort Pliny describeth Domitian.  
It followeth, and the way of peace they have not known: because they are so accustomed with robberies, violences, injuries, 
Where the fear of God is wanting, no good can be present.  security & cruelty, that they know not to do any thing lovingly, and courteously. Lastly, in the conclusion that is repeated again under another word, which we speak of at the first: namely, that out of the contempt of GOD cometh all wickedness. For seeing the fear of GOD is the fountain of wisdom, when we are once departed from that, there abideth nothing right or sincere.  
Finally, as it is a bridle to restrain our naughtiness: so if it be wanting, we are loosed unto all kind of licentious wickedness. 
The alleged places particularly examined. Psalm. 14.1  And lest any should think these testimonies were vnfu●y wrested: let us consider every one of them according to the circumstances of the places whence they are taken. David saith, there was so great perversity or naughtiness of nature in men, that God having beholden them all in order, he could not find one just. It followeth therefore that this mischief went over all mankind, seeing nothing is hid from the sight of God. He speaketh verily in the end of the Psalm of the redemption of Israel: But straightways we shall show in what manner holy men, and how far forth they are exempted from this condition. In the other Psalms he complaineth of the wickedness of his enemies, where under himself and his, he portraieth a certain type of the kingdom of Christ: wherefore under his adversaries all those are represented unto us which being estranged from Christ, are not lead by his spirit. Esay doth expressly note Israel: Therefore his accusation doth the more agree unto the gentiles. What then? There is no question, but the nature of men is described under these terms: that thereby we might see, what man is, being left unto himself: in as much as Scripture testifieth all to be such, which are not regenerate by the grace of God. 
How the godly are exempted from the common condition of men   
The condition of holy men were nothing better, but that the same pravity or naughtiness is corrected in them. Yet to the end they might remember, how they differ nothing from others by nature: in the relics of their flesh (wherewith they are still compassed) they feel the seeds of those things, which would continually bring forth fruit in them except mortification did let them: which they ought to ascribe unto the mercy of the Lord, and not unto their nature. And finally, whereas all the faults are here reckoned, do not appear in every one, this letteth not but they may rightly and truly be contained or compacted under the nature of man, as we have already noted. 
Chap. 1.26.   19 We know that whatsoever the Law saith, it saith it to them which are under the Law, that every mouth might be stopped and all the world be culpable before God. 20 Therefore by the works of the Law shall no flesh be justified in his sight: for by the law, cometh the knowledge of sin. 
19 We know. Having left the Gentiles he doth precisely apply those speeches unto the jews: in subduing of whom there was much more a do: because they being no less void of righteousness than the Gentiles, did cover themselves with the cloak of the covenant of God, as though this were sufficient holiness for them, that they were distinguished from the residue of the world, by the election of God. And truly he bringeth forth those evasions, which he knew well the jews had at hand. For whatsoever was spoken sinisterly in the Law against all mankind, they were wont to return it upon the Gentiles: as though they were exempted from the common sort. And surely so they were, but that they fell from their degree. Therefore lest some false imagination of their own private worthiness should hinder them, and 〈◊〉 they should restrain those things unto the Gentiles 〈◊〉 which do no less appertain unto themselves: Paul heer● preventeth that, and by an argument taken from the end of the Scripture, he showeth that they are not only in the same condition with the common sort of men, but that that judgement is peculiarly denounced of them. And hereby we see the diligence of the Apostle in refelling objections. 
Paul apply the former testimonies of scripture against the jews.  For to whom is the law given, or to whose instruction ought it to serve if not to the jews? In that therefore it maketh mention of others, that it doth (as it were) by the way, or (as they say) lightly: but to his own scholars it doth principally apply his doctrine. In the law. He saith the jews are those to whom the Law was appointed: whereby it followeth that it doth properly appertain unto them: and under the law he understandeth also the Prophets: and so comprehendeth the whole old Testament.  
That every mouth might be stopped. That is, that all evasion, and power of excusing might be taken away. 
How man's mouth is said to stopped.  It is a Metaphor taken from judgements, where he that is guilty, if he have any thing that may serve justly to his defence, asketh leave to speak that he might clear himself of those things are laid against him: but if his own conscience condemn him, he holdeth his peace, and saying nothing expecteth his condemnation, being even now by his silence condemned. The same sense hath that saying of job: 
job. 39.37.  I will lay my hand upon my mouth. For he sayeth, although he wanted not some kind of excuse, yet not going about to justify himself, he would yield unto the sentence of God. The next clause containeth an exposition. For his mouth is stopped who is so holden wrapped in judgement, that he can no way escape: otherwise to be silent before the face of God, is to be afraid of his majesty, and as it were astonished with his brightness, to become even speechless.  
20 Because by the works of the law. It is a great question, yea even amongst the learned, what works be called the works of the law, whiles some extend them unto the observation of the whole law, other some restrain them unto the ceremonies only. The annexing of this word law, did move chrysostom, Origen, and Jerome to be of the first opinion, for in that addition they thought there was● peculiar advisement that the speech should not be understood of all works generally. But this doubt is easily loosed. For seeing works are so far forth just in the sight of the Lord, as we do study by them to give unto him worship and obedience: to the end he might more precisely take from all works the force, virtue, or strength of justification, he hath named those works which specially might justify, if there were any that could justify. 
Works of the law are named by a kind of excellency, as who should say, if they justify not then no works justify.  For it is the law that hath the promises, without the which our works are of no value before God. Thou seest therefore the cause why Paul expressed the works of the law: Namely, because by the law there is a reward appointed unto works. Neither were the very Schoolmen ignorant hereof: amongst whom it is an old and common saying, that works are not meritorious in respect of any internal or real worthiness, but for the covenant. And although they are deceived, for that they see not our works always to be defiled with vices, which do take from them merit: yet that principle is true, namely, that the reward of works dependeth upon the voluntary promise of the law.  
Therefore Paul wisely and very well doth not dispute of bare works: but precisely and namely he allegeth the keeping of the law, of the which properly the question was. As for those things which are brought in of other learned men for the defence of that sentence, they are weaker than were meet.  
By the naming of circumcision, they think an example to be propounded, which proveth that it appertaineth unto the ceremonies only. But we have already declared why Paul hath named circumcision. For neither do any other swell with the confidence of works than hypocrites. And we know how they glory only in eternal shows. secondly, circumcision in their judgement was a certain entrance unto the righteousness of the law: therefore it seemed also to be a work of great dignity. And whereas they fight out of the Epistle to the Galathians: where, when Paul handleth the same cause, yet he directeth his style unto ceremonies only: that also is not firm enough to obtain that they would. Sure it is, Paul had to do with such as did incense the people with a false believe or confidence of ceremonies. That he might remove or take this away he doth not contain himself within the compass of ceremonies, neither disputeth he specially of what value they are: but he comprehendeth the whole law, as may appear by the places which are all of them derived from that fountain. 
Paul speaketh here of works without exception.  Such also was the state of that disputation which was holden at Jerusalem amongst the disciples. And it is not without cause we labour to prove Paul in this place without exception to speak of the whole law. For the very style and manner of disputation which he hath hither to followed and doth still prosecute, doth sufficiently favour us: and many places do not suffer us to think otherwise. It is therefore a sentence notable amongst the chiefest, that no man shall be justified by the keeping of the law. He hath showed the reason before, and repeateth it again straightways: because all men together being convicted of transgression, are reproved of unrighteousness by the law. 
Flesh without some special restraint signifieth man.  These two are contrary one to the other (as we shall see more at large in the process) to be thought righteous by works, and to be guilty of transgression. This word flesh without any special consideration betokeneth men: but that it seemeth after a sort to pretend a more general signification. After which manner more is expressed when one saith all mortal men, or all mortal creatures, then if he should name all men, as you may see with or at Gellius. For by the Law. He reasoneth from the contrary, that we have not righteousness by the Law, because it convinceth us of sin and damnation: seeing life and death proceed not forth of the same fountain. And whereas he reasoneth from the contrary effect of the law, that we can not be justified by it: we must understand, his argument proceedeth or holdeth not, except we keep this as an inseparable, 
Though the law be the rule of righteousness, yet it profiteth nothing, by reason of our corruption.  & perpetual accident, that the law revealing to man his sin, taketh from him the hope of salvation that way. The Law truly by itself, because it instructeth unto righteousness, is the way to salvation: but our pravity and corruption letteth that this way it profiteth nothing.  
Now this must needs be added in the second place, whosoever, is found to be a sinner, he is spoiled of righteousness. For it is frivolous to feign with Sophisters an half righteousness, that works should partly justify: But nothing is gotten on this behalf, for the corruption of man.  21 But now is the righteousness of God, made manifest without the law, having witness of the law and the prophets. 22 To wit, the righteousness of GOD, by the faith of jesus Christ, unto all, and upon all, that do believe. 
21 But now is the righteousness etc. It is doubted in what sense he calleth that the righteousness of God which we obtain by faith: whither therefore, because it only consisteth or standeth in the sight of GOD: or for that the Lord doth give the same unto us of his mercy. Because both interpretations agree well: we will contend on neither part. 
What righteousness is called the righteousness of God, and how the same is revealed with out the law: id est works.  He saith therefore that that righteousness, which God both communicateth unto man, and also embraceth only and acknowledgeth for righteousness, is revealed without the law, that is, without the aid, help, or supportation of the law: so that by the law is meant works. For it may not be referred unto doctrine, which straightways he citeth for the witness of free righteousness by faith. Where as some restrain it unto ceremonies, shortly after I shall show that to be vain and cold. It remaineth therefore that we know the merit of works to be excluded. Where also we see how he mixeth not works with the mercy of God: But all opinion of works being removed and abolished, he establisheth the only mercy of God. Neither am I ignorant that Augustine doth expound it otherwise: for he taketh the righteousness of God for the grace of regeneration: and he confesseth this grace to be free, because the Lord reneweth us, being unworthy, with his spirit. And from this he excludeth the works of the law, that is, whereby men go about, without renovation, of themselves in deserve God. And I know well enough, that certain new beholders and vewers of matters do arrogantly pronounce this doctrine, as though it were at this day revealed unto them. But it shall appear plainly by the text how the Apostle without exception comprehendeth all works, 
All works excluded from justification, yea even those god worketh in us.  yea those which the Lord worketh in his. For surely Abraham was regenerate, and was led by the spirit of God, at such time as he denieth him to be justified by works. Therefore he excludeth from the justification of man, not only those works which are morrally good (as commonly they term them) and which are done by the instinct of nature, but also what works so ever the faithful can have.  
Secondly, if that be the definition of the righteousness of faith, blessed are they whose iniquities are forgiven: the question is not of this or that kind of works: but the merit of works being done away, only remission of sins is put down for the cause of righteousness. They think these two agree well, man to be justified by faith by the grace of Christ: and yet notwithstanding to be justified by works which do proceed from spiritual regeneration: because both God doth freely renew, and by faith we receive his gift. But Paul taketh a far other principle: namely, that the consciences of men are never quiet, till they lean or rest upon the only mercy of God. 
●. Cor. 5.19.  Therefore in another place after he hath taught, GOD to have been in Christ, that he might justify men, he doth also show the manner: saying, in not imputing to them their sins. 
Gal. 3.12.  Likewise to the Gallathians he therefore maketh the law contrary to faith, in respect of the effect of justifying, because the law promiseth life to those do that it commandeth. But the law commandeth not an external show of works only, but the sincere love of God. Therefore it followeth no merit of works can be admitted in the righteousness of faith. Whereby appeareth it is but a frivolous cavil that we are justified in Christ, because we are renewed by the spirit as we are the members of Christ: that we are justified by faith, because by faith we are graffed into the body of Christ: that we are justified freely, because GOD doth find nothing in us but sin.  
For therefore are we justified in Christ, because out of ourselves: therefore by faith, because we must needs depend upon his mercy and free promises: therefore freely, because GOD doth reconcile us unto himself by burying our sins. 
Righteousness by the remission of sins is not to be tied to the beginning of righteousness.  Neither can that be tied unto the beginning of righteousness as they dream. For that definition, Blessed are they whose iniquities are forgiven, had place in David, when he had long exercised himself in the worship of GOD: and Abraham thirty years after he was called, although he were a singular example of holiness, yet had he no works wherein to glory with GOD: and therefore it is imputed unto him for righteousness that he believed the promise. And when Paul sayeth GOD justifieth men by not imputing their sins, he reciteth that Sermon which ought daily to be rehearsed in the Church.  
And that part of the conscience which is troubled in respect of works, is not of the continuance of one day, but aught to last the whole life: whereby it followeth, 
No beginning proceeding, or perfection of righteousness but in Christ only.  we are not otherwise justified, even until the day of death: but because we have respect unto Christ only, in whom GOD hath adopted us, and now holdeth us acceptable. Hereby also their cavil is refelled, who charge us of falsehood, because we affirm it to be had out of the Scripture, that we are justified by faith only, when as the particle exclusive is no where extant in Scripture. But if justification be both without the law, and without us: why shall it not be imputed unto mercy only? if it be of mercy only? then of faith only.  
This particle now may simply be taken adversatively, that it be not referred unto time: as we often say now for but yet. If you had rather refer it unto time (which I do willingly admit, least he should seem to seek any evasion) yet notwithstanding the only abrogation of ceremonies shall not be understood: because the purpose of the Apostle, is only by comparison to illustrate the grace, wherein we excel the fathers. Therefore the sense shall be, after Christ was exhibited in the flesh, the righteousness of faith was revealed by the preaching of the Gospel. Whereby yet it followeth not that it lay hid before the coming of Christ. 
A twofold manifestation of the grace of God.  For a twofold manifestation is here to be considered: the former, is of the old Testament, which consisted in the word and sacraments: the second of the new Testament, which besides the ceremonies and promises containeth the fullness or filling up in Christ: whereinto also is added a more absolute clearness by the Gospel. having witness. He addeth this, least in the dispensation of free righteousness, the Gospel should seem to be contrary to the law. Therefore as he denied the righteousness of faith to stand in need of the help of the law: 
The law giveth testimony unto the righteousness of faith.  so now he affirmeth it to be confirmed by the testimony of the Law. And if the law bear witness unto free righteousness: it is apparent the law was not given therefore, that it might teach men to get unto themselves righteousness by works. Then they pervert the law, who wrist it unto that end. Moreover, if thou dost desire the proof of this sentence, prosecute in order the sum of Moses doctrine, and thou shalt find, how man at the beginning being cast from the kingdom of God, had no other restitution then in the evangelical promises touching the blessed seed, wherein the breaking of the Serpent's head is forspoken: And wherein a blessing is promised or denounced to all nations. In the commandments thou shalt find the demonstration of thine iniquity: by the sacrifices and oblations thou shalt learn how the satisfaction and purgation thereof is in Christ only. If you come unto the Prophets, in them you shall find most plentiful promises of free grace: Concerning which matter see our institutions. I say the righteousness of God. 
What manner of righteousness the righteousness of faith is.  In few words he declareth what manner of righteousness this is, namely, that it resteth or abideth in Christ, and is apprehended by faith. Although whiles he inferreth again the name of God, he seemeth to make God the author and not only an approver of that righteousness of the which he entreateth: as though he should say it cometh from him only, or it hath his original from heaven, and is made manifest to us in Christ. Therefore when we reason of this righteousness, we must proceed this way. First, the cause of our righteousness must not be referred unto the judgement of men, but unto the tribunal of God, where no righteousness is accounted of, but the perfect and absolute obedience of the law: which thing may easily appear by the promises and threatenings. And if that no man can be found, that hath attained unto such exact holiness: it followeth all are void of righteousness in themselves. Then must Christ needs help: who as he is only just, 

Righteousness is a real virtue in Christ, and apprehended of us by faith.  
God's mercy the efficient cause, Christ the material cause, and faith the instrumental cause of our righteousness.   so by transferring his righteousness unto us he maketh us righteous. Now thou seest how the righteousness of faith, is the righteousness of Christ. That we may therefore be justified, the efficient cause is the mercy of God: Christ is the matter or material cause: the word and faith is the instrument or instrumental cause. Wherefore, faith is said to justify: because it is the instrument to receive Christ, in whom righteousness is communicated unto us. After that we are made partakers of Christ, not only we ourselves are just, but our works are reputed just before God: namely because whatsoever imperfection is in them it is abolished or taken away by the blood of Christ. The promises which are conditional, by the same grace also are fulfilled unto us, in as much as God doth reward our works as perfect, because the defect or imperfection of them is covered thorough free pardon.  
To all, and upon all. For amplification sake he hath repeated the same thing by divers forms of speaking: to the end he might the rather express that we have heard, namely, that both sole faith is required here, & that the faithful are not disstinguished by temporal or external notes: so it mattereth not whether they be Gentiles or jews.  23 For there is no difference. All have sinned, and are deprived of the glory of God. 24 And are justified freely by his grace, through the redemption is in Christ jesus. 25 Whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness, by the forgiveness of the sins that are passed through the patience of God. 26 To show at this time his righteousness: that he might be just, and a justifier of him which is of the faith of jesus. 
23 For there is no difference. He enjoineth unto all without exception the necessity of seeking righteousness in Christ: as if he should say, there is no other way to obtain righteousness by, neither are some justified this way, and other some that way, But all together by faith, because all are sinners: and therefore they have not whereon to glory with God. And he taketh it for a thing granted, that when men are come unto the tribunal of God, whosoever is guilty of sin in his own conscience, he lieth confounded, and so overthrown under his own ignominy: that no sinner can abide the face of God, as we see in the example of Adam. Again he fighteth with an argument taken from the contrary: where we must mark what followeth. Because all men are sinners, Paul inferreth, that they want or are deprived of the praise of righteousness. 
All glory of righteousness taken from men, because they are sinners.  Therefore according to his doctrine there is no righteousness but that is perfect and absolute. For if there were any half righteousness, then should not he is a sinner be altogether spoiled of all glory. Whereby that fable of righteousness in part (as they call it) is sufficiently refelled. For if it were true, that we are partly justified by works, and partly by the grace of God: This argument of Paul should be of no force, 
Where sin is there is no righteousness, until Christ have taken away the curse. Gal. 3.10.  namely, that all are therefore deprived of the glory of God, because they are sinners. It is therefore out of all controversy, there is no righteousness there, where sin is, till Christ have put away the curse. And that is it, is said to the Galathians: As many as are under the law, are subject to the curse: but we are delivered from this by the benefit of Christ. By the glory of God, he understandeth that glory which hath place before God, 
joh. 12.43.  as it is said with john, they have loved more the glory of men, than the glory of God. And so he calleth us from the delight of human judgement unto the celestial judgement seat.  
And are justified freely. The Participle after the manner of the Grecians is put in steed of the verb. The meaning is, because there remaineth nothing else unto men in themselves, but that they being smitten thorough by the just judgement of God should perish: therefore they are justified freely by his mercy. For Christ helpeth this misery, and doth communicate himself to the faithful, that in him only they may find all things which are wanting unto them. As it falleth out, there is no place in all the Scripture more notable to set forth the power of this righteousness. 
The efficient material, formal, and final cause of our justification.  For it showeth the mercy of God to be the efficient cause: Christ with his blood to be the matter or material cause: Faith conceived by the word, to be the formal or instrumental cause: Lastly, the glory both of the justice & goodness of God to be the final cause. Concerning the efficient cause, he sayeth we are justified freely, and that verily by his grace. Therefore by this he showeth how all is of God and nothing of ourselves. It might have been sufficient to have opposed grace unto merits: but lest we should imagine an half righteousness, having added a repetition he doth more clearly show forth his mind: and hath ascribed the true effect of righteousness to the only mercy of God, which righteousness the Sophisters rend in pieces and maim, lest they should be constrained to confess their own poverty.  
By the redemption. The matter of our righteousness or justification is, that Christ by his obedience hath satisfied the judgement of the Father, and by taking our person upon him, hath delivered us from the tyranny of death, wherewith we were holden captive. For by the satisfaction of that sacrifice which he offered, our guiltiness is taken away. Whereby also the imagination of those is notably refelled, 
Righteousness is not a quality in us.  which will have righteousness to be a quality in us. For if we be therefore reputed righteous before God, because we are bought or redeemed by a price: then surely we borrow that else where, which is not in ourselves. And strait ways Paul declareth of what power this redemption is, and whereunto it serveth, namely, that we might be reconciled to God. For he calleth Christ the propitiation or rather (which liketh us better, that we might allude unto the old figure) the propitiatory. And what else signifieth that, but that we are just, so far forth as Christ reconcileth the father to us? But now it behoveth to consider the words.  
Whom God foreappointed. etc. Because the Greek word Protithenai, sometime signifieth to determine or appoint afore, sometime to bring forth into light: if the first signification be taken, Paul referreth it unto the free mercy of God, that Christ was foreordained a mediator, which should reconcile the father to us by the sacrifice of his death. And this is an excellent commendation of grace, that God did willingly of himself seek out a mean, whereby he might take away our curse. And certainly this place seemeth to agree with that of john: God so loved the world that he gave his only begotten son. Howbeit if we embrace the other sense, the same reason shall stand: that God in his time made him manifest, whom he had decreed with himself to be the mediator. In the word propitiatory I think there is an allusion (as I said) unto the old propitiatory. For he teacheth how that is exhibited in Christ indeed, which was figured there. Yet because the other opinion cannot be disproved, if any had rather understand it more simply, I will leave it to their election. The meaning of Paul in this place may surely be gathered out of his words, 
Without Christ God is always angry with us.  namely, that God without Christ is always angry with us: and that we are reconciled by him, whiles by his righteousness we are accepted. For God doth not detest in us his own workmanship: but our uncleanness, which hath extinguished the light of his image: which uncleanness when the washing or rinsing of Christ hath done away, he loveth and embraceth us as his own pure workmanship. A Propitiatory or reconciliation through his blood. So I had rather word for word to keep that Paul hath: 
When the blood of Christ is only named, the other parts of our redemption be not excluded but understood by the figure Synecdoche, which is when by a part the whole is understood.  for verily he seemeth unto me by a continual style without interruption to say, God is reconciled unto us, so soon as we have our confidence reposed in the blood of Christ: because through faith we come into the possession of his benefit. Whiles he nameth blood only, he excludeth not the other parts of our redemption: But rather under a part he comprehendeth the whole sum: And named the blood, wherein we have our washing. So by the figure Synecdoche the whole cleansing is noted. For whereas he said of late that God was pleased with us in Christ, now he addeth, that the same is brought to pass by faith: and also what our faith ought chief respect in Christ. For the forgiveness of sins. The preposition causal is as much in value, as if he had said, for forgiveness sake, or to this end that he might do away sins. And this definition or exposition doth confirm again that which I have now already sundry times warned, namely, that men are not justified because they are such indeed, but by imputation. Only he useth he useth divers words that he might more evidently declare, there is no merit of ours in this righteousness. For if we obtain it by the remission of sins, we gather, it is out of ourselves. Secondly, if the remission of sins be of the mere liberality of God, all merit falleth to the ground. Yet here ariseth a question, why he restraineth pardon or forgiveness to the sins are passed. Although this place be diversly expounded: It seemeth probable to me, that Paul had regard unto the cleansings or washings of the law. Which were only testimonies of the satisfaction to come. For they could not please God. There is the like place to the Hebrews, 
Heb. 9.15.  that through Christ came the redemption of sins that were in the former Testament. And yet thou mayst not understand it, that no transgressions but those of the former time are done away by the death of Christ. Which dotage or folly, some certain mad men have drawn from this place being undecently wrested. 
There never was, is, nor shall be, any other satisfaction for sin then the blood of Christ.  For Paul only showeth, that until the death of Christ there was no price to please God, and that the same was not accomplished or fulfilled by the figures of the law: Wherefore the verity until the fullness of time, was in suspense. Moreover, the same reason is of those sins do daily make us guilty: for there is one only satisfaction for all. Some, that they might avoid that inconvenience, have said the former sins were forgiven, lest a liberty of sinning afterward should seem to be granted. And true it is, there is no remission given but to sins committed. Not that the fruit of redemption doth fall away or perish, if afterward we sin, as Novatus with his sect did dream: 
Christ's death not only available for sins past, but also if hereafter we fall.  but because this is the dispensation of the Gospel, to set before him is about to sin, the judgement and wrath of GOD, and before him hath sinned, mercy. How 〈…〉 that is the pro●●● sense which I brought.  
Whereas he addeth, this remission to have been in patience or long sufferance. They simply understand it for meekness, mildness or gentleness which stayed the judgement of God, neither suffered it to burst forth to our destruction, until at the length he received us into favour. But rather it seemeth to be a secret Preoccupation or preventing of an objection. Lest any should object, that it was long ere this mercy appeared, Paul showeth it was an argument of patience.  
26 To show etc. The repetition of this member is not without an Emphasis or force, which repetition Paul did purposely seek after, because it was very necessary: seeing man is persuaded unto nothing more hardly, then that he disabling himself in all things, should acknowledge them to be received of God: 
How the righteousness of God, which was at all times, & had effect in all ages is said to be revealed at this time.  although this new demonstration be mentioned of purpose, that the jews might open their eyes to behold. At this time, he referreth that unto the day or time when Christ was exhibited, which hath been at all times. And not unworthily, for the which in old time was known obscurely under shadows. God hath manifested openly in his son. So the coming of Christ was the time of his good pleasure, and the day of salvation. God verily in all ages gave some testimony of his righteousness: But when the son of righteousness shined, it appeared far more bright. The comparing therefore of the old and new Testament is to be noted: because then at the last was the righteousness of God manifestly revealed, when Christ was exhibited. That he might be just. It is a definition of that righteousness, which he said was then revealed when Christ was given: as in the first Chapter he taught to be declared in the Gospel. And he affirmeth it to consist of two members. 
The righteousness of God, revealed in the Gospel containeth two branches. One, that he is absolutely righteous in himself, another that he communicateth the sin unto men.  The first is, that God is just, not as one amongst many, but as one who only containeth in himself all the fullness of righteousness. For otherwise perfect and true praise, such as is due unto him can not be given unto him, then whiles he only obtaineth the name and honour of just, all mankind being condemned of unrighteousness. He setteth the second member in the communication of righteousness, namely, whiles God doth not keep his riches hid up in himself, but poureth them out upon men. Therefore the righteousness of God appeareth in us, so far forth, as he justifieth us by the faith of Christ. For in vain were Christ given unto righteousness, except there followed a fruition of him by faith. Whereby it followeth that all men were unjust & damned in themselves, till a remedy was offered from heaven.  27 Where then is the glorying? It is excluded. By what law? Of works? Nay. But by the law of faith. 28 We determine therefore, that a man is justified by faith without the works of the law. 
27 Where then is the glorying? After that the Apostle hath sufficiently by firm reasons beaten men down from the confidence of works, he now taunteth their vanity. This exclamation or acclamation to the thing already declared and proved was necessary: for in this cause it did not suffice to teach except by greater vehemency of the holy Ghost, he should lighten and thunder against our pride to overthrow it. And undoubtedly he saith that glorying is excluded, because we can bring nothing of our own, which is worthy to be approved, or commended of God. If merit be the matter of glorying, whether you term it de congruo, which is, apt, fit, or convenient, 
That is called merit de congruo when a man of his own good motion proceeding naturally from him, meriteth the first grace, which they call grace preventing: Merit de condigno, when man being helped by the first grace, doth make himself worthy of eternal life.  or whether you call it, de condigno, that is, worthy, whereby man reconcileth God unto himself: here thou seest they are both overthrown. For here he speaketh of no diminishing, or moderating: but Paul verily leaveth no drop of merit. Moreover, if the glorying of works be so taken away by faith, the faith cannot purely be preached, but in giving all unto the mercy of God, man must needs be spoiled of all praise: it followeth then, that we are not helped by any works to the obtaining of righteousness. Of works? How doth the Apostle here deny our merits to be excluded by the law, seeing before he proved our damnation out of the law? For if the law make us subject to death, what glory shall we get out of it? Or rather doth it not cover us, being deprived of all glory, with shame or reproach? But then he showed, how our sin is laid open by the detection of the Law, because we are all fallen from the observation of it. And here he meaneth, if righteousness were in the law of works, our glorying were not excluded: but because it is of faith only, therefore we cann● challenge nothing to ourselves: for faith receiveth all from God, it bringeth nothing but a humble confession of need or want. And the Antithesis or contrariety of faith and works is to be noted: wherein without addition works are put universally. Therefore, he neither entreateth of ceremonies only, nor yet of the external show of works: but comprehendeth all the merits of works which can be imagined. The name Law is given unto faith improperly: but yet this darkeneth not the sense of the Apostle. For his meaning is, that when we are once come unto the rule of faith, than all the glory of works is overthrown: as if he should say, the righteousness of works verily is commended in the law, but faith hath a law of his own, which leaveth no righteousness in works whatsoever they be.  
28 We have determined therefore. Now he gathereth the principal proposition, as though it were now out of all controversy, adding also an explication. For justification by faith is made very clear, whiles works are excluded by name. Therefore our adversaries at this day labour nothing more, than that faith might be entangled with the merit of works. They confess a man is justified by faith: but not by sole faith. Yea in very deed they place the power of justification in charity, howsoever in words they give it unto faith. But Paul in this place doth make justification so free, that he maketh it evident how in no sort it can stand with any merit of works. I have showed before why he nameth the works of the law: and also I have declared those to be ridiculous which restrain it unto ceremonies. Their imagination also is childish which take the works of the law for external or literal works, which are done without the spirit of Christ But rather the Epitheton is as much of value as if he had called them meritorious: 
How S. james saith a man is not justified by faith only.  because he hath regard unto the roward promised in the law. Whereas james sayeth a man is not justified by faith only, but by works: it is nothing contrary to the former sentence. The reconciliation dependeth chief upon the state of that argument of the which james entreateth in that place. For in that place the question is not how men get unto them righteousness before God: but how they approve themselves to be just. For he refuteth Hypocrites who glory vainly in the title of faith. It is therefore a gross fallacy: not to observe how the word justify or justifying, is otherwise taken with james then with Paul: as they entreat of divers things. And also the word faith most certainly appeareth to be equivocal id est of ambiguous and doubtful signification. This twofold ambiguity or doubtfulness aught is have been noted It may be gathered out of the text, that james would nothing else, then that a man is not made, or approved just by a dead faith, except he confirm his righteousness by works. Of which matter see our institutions.  29 Is God the God of the jews only? and not of the Gentiles also? Yea even of the Gentiles also. 30 Seeing there is but one God, who shall justify the circumcision by faith and the uncircumcision by faith. 
29 Is God the God of the etc. The second proposition showeth, how that righteousness doth no more appertain unto the jews, then unto the Gentiles. And it was very necessary that should be urged to the end place might be made for the kingdom of Christ through the whole world. He doth not therefore ask simply or precisely whither God be the maker of the Gentiles, which was known to be out of all controversy: but whether he would show himself a Saviour to them also or no. For after he hath matched all mankind together, and hath brought them all under the same condition: if there be any difference amongst them, it is of God and not of themselves, 
The righteousness of God in Christ is not tied to one nation.  which have all things like or equal amongst them. So that if it be true, God would have all the people of the earth to be partakers of his mercy than salvation, and righteousness which is necessary to salvation is extended unto all. Wherefore ●nder the name of God here is an insinuation of that mutual relation, which often cometh to our sight in Scripture: 
jere. 30.22.  I willbe your God & you shallbe my people. For, that God for a time did choose unto himself a peculiar people, that taketh not away the beginning of nature, namely, that all men were made according to the image of God, & brought up in this world unto the hope of blessed eternity.  
30 Who justifieth. When he saith some are justified by faith, other some of faith, he seemeth to be delighted with the variety of speech in declaring the same matter, that he might by the way gird the folly of the jews, who imagine a difference between them and the Gentiles: 
In the cause of justification there is no difference between the jews and Gentiles.  when as in the cause of justification there is no difference at al. For if men be made partakers of this grace by faith only: and there is one faith in them both: it is childishness to make a variance or diversity, where there is so great a likeliness. Therefore I suppose an irrision to be in these words, as though he should say, if any will have a difference of the Gentile from the jew, let him take this, that the Gentile obtaineth righteousness by faith, and the jew of faith. Unless perhaps you had rather distinguish thus, the jews are justified of faith, because they are borne the heirs of grace, whiles the right of adoption was given over to them of their fathers: & the Gentiles by faith, because the covenant came unto them in another sort.  31 Do we therefore make the law void by faith? God forbidden: but we establish the law. 
31 Do we therefore etc. As soon as the law is opposed unto faith, the flesh strait ways thereby catcheth some suspicion of repugnancy, as though one were contrary to the other. And especially this false imagination taketh place in those who being endued with a preposterous knowledge of the law, and having left the promises, seek nothing else in it, than the righteousness of works. And for this cause not only Paul, but also the Lord himself was evil spoken of amongst the jews: as though by his whole preaching he laboured the abrogation of the law. Whence proceeded that protestation: I came not to destroy the law, 
Mat. 5.17.  but to fulfil it. And this suspicion appertained aswell unto that part of the law concerneth manners, as that concerneth ceremonies. For because the Gospel maketh the ceremonies of Moses to cease, it is thought to tend unto the subversion of the ministry of Moses.  
Moreover, because the Gospel taketh away all righteousness of works, it is thought to be contrary to so many testimonies of the law, where the Lord affirmeth, that he hath prescribed in the law the way of righteousness and salvation. Wherefore I neither understand this excuse of Paul, 
The whole law established and fulfilled in Christ, and not made void.  of that ceremonies only, neither of the moral precepts only: but in general of the whole law. For the moral law is truly confirmed and established by faith in Christ: seeing it was given to this end, that having taught man his iniquity, it might lead him unto Christ: without whom the law itself is not performed, and in vain it preacheth what is meet to be done: neither came ●●e any thing, but stir up the lust or concupiscence more, to the end at the length it might bring upon man a greater damnation. But when we are once come unto Christ, first, there is found in him the exact righteousness of the law, which is also ours by imputation, Secondly, sanctification, whereby our hearts are ●●amed to the observation of the law, namely that observation, which though it be imperfect, yet aimeth to the mark. The like reason is of ceremonies, which verily cease and vanish by the coming of Christ: but in so doing they are truly confirmed. For if they be esteemed by themselves, they are vain shadows and shows easily done away: & then they are found to have some firmness when they respects better end. Herein therefore is their chiefest confirmation, when 〈◊〉 is taught, that they have obtained their verity in Christ. Let us therefore remember also to preach the Gospel so, that by our manner of teaching the law may be established: but yet propped vp●● with no other stay, than faith in Christ.   

CHAP. 4.  1 WHat shall we say then, that our father Abraham hath found concerning the flesh. 2 For if Abraham were justified by works, he hath wherein to rejoice, but not with God. 3 For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. 

Why the example of Abraham 〈◊〉 be● common rule.  WHat shall we say then. This is a confirmation taken from an example, which is strong enough, because all things are like as well in the matter as in the person. For both he is the father of the faithful, to whom all aught to be conformed: and also there is but one, not many ways for all men to obtain righteousnessse by. In many other things an example should not serve to make a common rule: but because in the person of Abraham there was proposed a mirror or pattern of righteousness which appertaineth to the whole church: forth wherefore doth Paul apply that unto the whole body of the Church, which was written of him only. And also hereby he restraineth the jews, to whom nothing was more plausible to glory of, than to boast themselves to be the sons of Abraham. They never durst ascribe unto themselves more sanctity or holiness then unto the holy patriarch. Now seeing it is apparent he was justified freely, his posterity which do arrogate ●nto themselves their own proper righteousness out of the law, must hee●es for shame hold their peace. According to the flesh. Because in the text of Paul the verb Eurckenai id est hath found is put between this particle & the name father. After this manner, what shall we say Abraham our father hath found according to the flesh? Some interpreters think here to be demanded, what Abraham hath gotten according to the flesh. Which exposition if it be liked, them this saying according to the flesh, shallbe as much as naturally, or of himself. Nevertheless, it is like that it is joined unto this 〈◊〉 father in steed of an Epithe. For besides that we are wont to be more moved with domestical examples: the dignity of pe●egrie wherein the jews glorified too much is precisely noted again. Many think it to be added by the way of contempt: in which sense in another place they are called the carnal sons of Abraham, which are not spiritual nor at all lawful: I verily suppose it was expressed for the jews sake only: because it was more excellent to be the sons of Abraham by nature and descent of flesh, so that they were faithful also, then to have been by adoption only. 
The bond of natural conjunction should move us the rather to embrace the truth.  He granteth therefore unto the jews a nearer bond of conjunction, but yet to this end only, that he might the rather move them, that they should not departed from the example of their father.  
2 For if Abraham. It is an Epicheirema. That is, an imperfect argument, which ought to be gathered into this form, if Abraham be justified by works, he may glory of his merit: But he hath not wherein to glory with God: 
A syllogism.  therefore he is not justified by works. So that member, but not with God, is the minor proposition of the syllogism. Hereunto aught to be added the conclusion which I have put down, although it is not expressed of Paul. He calleth that glorying when we may pretend something of our own, 
What it is to glory before God.  whereunto a reward is due in the sight of God. Which seeing he taketh away from Abraham, who of us, shall challenge to himself the least drop of merit?  
3 For what saith the Scripture? This is the probation of that minor or second proposition in the former argument, where he denied Abraham to have any matter of glorying. For if Abraham were therefore justified, because he embraced the goodness of God by faith: it followeth he had nothing to glory of, because he brought nothing of his own, but an acknowledging of his misery, which sought for mercy. For he taketh it as a thing confessed, that the righteousness of faith is the refuge and as it were the privilege place for a sinner that is destitute of works. For if there were any righteousness of the law or works, it should remain really in men themselves: but faith borroweth that else where which it hath not in itself: therefore the righteousness of faith is fitly called Imputativa, That is, such as is by imputation.  
Furthermore, the place which is cited, 
Gen. 15.6. The faith of Abraham had respect unto the whole covenant of grace, & not only unto the particular promise of posterity.  is taken forth of Genesis, where the word believe or the word believing, Ought not to be restrained unto any one particular thing there spoken of, but unto the whole covenant of salvation, & grace of adoption, which Abraham is said to have apprehended by faith. The promise indeed of seed or posterity to come is there rehearsed, but yet which was grounded upon the free adoption. And we are to note that neither salvation is promised without the grace of God, nor yet the grace of God without salvation. Again, we are neither called into the grace of God, nor into the hope of salvation, but righteousness is also offered This being set down, we may see they hold not the principles of divinity, which think the testimony of Moses to be violently wrested of Paul. For because there is there a particular promise, they understand Abraham to have done right and well, in that he believed it, and that he was so far forth approved of God. But therein they are deceived, first in that they mark not, how that word believe, is extended unto the whole content: wherefore it ought not to be restrained unto one member. And the chiefest error is, that they begin not at the testimony of the grace of God. But this doth God that he might assure Abraham both of his adoption, & fatherly favour: under which, eternal salvation by Christ is contained. Wherefore Abraham in believing embraceth nothing but grace offered unto him, that his faith should not be void. If this be imputed unto him for righteousness, it followeth he was justified no otherwise, but because he trusting in the goodness of God, durst hope for all things from him. Neither doth Moses say what men thought of him: but how he was accounted before the judgement seat of God. Abraham therefore apprehended the grace of God offered unto him in the promise, wherein he felt righteousness to be communicated to him. It is necessary for the establishing of righteousness to know this relation between the promise and faith: for there is here the same reason between God and us, 
There is a mutual respect between faith & the promise, such as is between the giver and receiver.  that is with the layers between the giver and him to whom the thing is given. For we do not otherwise obtain righteousness, but because as it is offered unto us in the promise of the Gospel, so we do by faith as it were, see the possession of it. How the place of james which seemeth to be much contrary unto this, is to be reconciled, I have already showed. And there (meaning the Epistle of james) I shall (by the leave of God) declare it more at large. 
They only are justified to whom righteousness is imputed.  Only let us note, that they to whom righteousness is imputed are justified:  
Seeing these two are put of Paul, as words of one signification. Whereby we gather the question is not what men are in themselves, but what God doth account of them not that purity of conscience; and integrity of life is separated from the free fever of God: but, for that, when the cause is demanded why God doth love us, & acknowledge us for just, Christ must needs come forth, who may clothe us with his righteousness.  4 For to him verily that worketh, reward is imputed not of grace or favour, but of debt. 5 But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. 
4 For to him that worketh. He calleth him a worker, not every one that is addicted unto good works, which study ought to flourish in all the sons of God: 
Who is called a worker, & who a non worker.  but him that deserveth some thing by his merits: likewise he counteth him a non worker, or one that worketh not, to whom nothing is due by the merit of works. Neither is his meaning that he would have the faithful unprofitable, or idle Loiterers: but he forbiddeth them only to be hirelings, who whatsoever they ask of God, they crave it as of right due unto them. And we have already admonished, how the question is not here, after what sort we should frame our life, but the question is of the cause of salvation. And he reasoneth from the contrary, that God doth not pay unto us righteousness as of debt: but doth frankly give it unto us, that we might ascribe it to him. And I truly am of Bucers' mind, who showeth the form of reasoning, not to be drawn from one word, but from an whole sentence, after this manner, if there be any that meriteth any thing by his work, the thing merited is not imputed unto him of grace: but is paid unto him as of debt or duty. Faith is counted unto righteousness, not as though it brought any merit from us, 
How faith is counted for righteousness.  but because it apprehendeth the goodness of God. Therefore is righteousness no debt unto us, but given us freely. For because Christ at our prayer or suit doth justify us by faith, Paul doth always therein consider our evacuation or emptiness. For what do we believe, but Christ to be the satisfaction for our sins, that he might reconcile us to God? The same, though in other words, 
Galat. 3.11.  is in the Epistle to the Galath. that no man is justified by the law it is evident, for the just by faith shall live. But the law is not of faith: but he that shall do these, shall live in them. For because the law promiseth wages unto works, thereupon he concludeth the righteousness of faith which is free, not to agree with the of works. Which cannot hold if faith do justify in respect of works. These comparisons are diligently to be observed wherein all merit is utterly done away.  
5 But believeth in him. This is a circumlocution very significant: wherein he expresseth the substance and nature of faith and righteousness, for he concludeth plainly that faith doth justify us not as though it were a meritorious virtue, but so far forth as it obtaineth for us the grace of God. Neither doth he only pronounce God the giver of righteousness, but also condemneth us of unrighteousness, that the liberality of God might help our necessity To be brief, 
Faith adorneth us with the righteousness of Christ, which it beggeth of God.  none shall come unto the righteousness of faith, but he that is a sinner in himself. For this circumlocution is to be applied unto the circumstance of the place, that faith doth adorn us with the righteousness of another, which righteousness it beggeth of God. And here again God is said to justify us, whiles he doth freely pardon us being sinners, and doth love us, with whom he might justly be angry, namely, whiles by his mercy he doth away our unrighteousness.  6 Even as David declareth the blessedness of man, unto whom God imputeth righteousness without works: saying, 7 Blessed are they whose iniquities are forgiven, & whose sins are covered. 8 Blessed is the man, to whom the Lord imputeth not sin. 
6 As David etc. Here we may see they do but cavil which would hem in the works of the law, with in the compass of ceremonies.  he now calleth them simply and without any addition works, 
As works are here taken indefinitely for all works, so in the whole disputation.  which he called before the works of the law. If no man can deny, but a simple & unlimited speech such as we have now in hand, is indifferently to be understood of every work: the same must always hold in the whole disputation. For there is nothing less reasonable, then to take the power or force of justification away from ceremonies only, seeing Paul doth indefinitely exclude works. Hereunto appertaineth the contrary member, that God doth justify men by not imputing their sin. In which words also we are taught, that righteousness, with Paul is nothing else then the remission of sins. Lastly that this remission is free, because it is imputed without works: which the very name of remission showeth. For that creditoure or lendour which is paid doth not remit: but he which willingly of mere liberality doth cancel or raze out the debt. Away now with those teach us to redeem pardon of our sins by satisfactions: from which remission of sins Paul fetcheth an argument to establish the free gift of righteousness. For how is it possible they should agree with Paul? they say, by works we must satisfy the justice of God, that we may obtain pardon of our sins. On the contrary Paul reasoneth, that the righteousness of faith is free and without works: because it dependeth upon the remission of sins. This were undoubtedly a false argument, if in the remission of sins there were any regard or respect unto works at all. In like sort by the same words of the prophet, the folly of the School men is refuted touching half remission. They babble that the fault being remitted, the punishment is retained of God: but the Prophet he crieth that our sins are not only covered, that is, taken away in the sight of God: but also he addeth they are not imputed.  
How shall God take punishment of those sins he doth not impute? therefore there remaineth sound unto us, 
God forgiveth not only the fault, but also the punishment.  this most excellent sentence, he is justified by faith, who is purged or cleansed before God by the free remission of his sins. Moreover hence may be gathered the perpetual continuance of free righteousness or justification through the whole life. For when David being wearied with the continual sting of his conscience, burst forth into this saying, he spoke surely by his own experience. And now also he had served God many years. Therefore after great proceed, or doings forward, at the length he proved it by experience true, that all they are miserable which are cited before the judgement state of God: crying out there is none other way to obtain blessedness, then if the Lord receive us into favour by not imputing our sins. Whereby the imagination of those is very well refuted, which dream that the righteousness of faith, is but the entrance, so that the faithful by works retain the possession of righteousness, 
Righteousness not only begun but also continued by faith.  which righteousness they did not obtain by any merits. Where as some times works are said to be imputed unto righteousness, and also other beatitudes are reckoned, that doth nothing prejudice the sentence of Paul. The psal. . 106.30. 
Psa. 106.30.  saith it was imputed for righteousness unto Phinees the priest of the Lord, that in taking punishment upon the adulterer and the harlot, he took away the reproach of Israel. In deed we hear in this place how a man did a good work: but we know a man is not justified for one deed. For there is required a perfect and most absolute obedience, as the promise saith: He that shall do these shall live in them. 
levit. 18.5.  How then is this punishment of Phinees imputed unto him for righteousness? surely it must needs be, he was justified before by the grace of God. For they which have put on the righteousness of Christ, have God not only favourable to themselves, 
How righteousness is sometime given unto works.  but also to their works: whose spots & moles are covered with the purity of Christ, that they come not into judgement: whereby works being infected with no corruptions are counted just: and that no work of man can any otherwise then by this favour please God, it is evident. And if the righteousness of faith be the only cause why our works are counted just: see then how sottishly they reason, because righteousness is given to works, it is not of faith only. But I oppose an invincible argument against them, namely, that all works are condemned for unrighteous, except a man be justified by sole faith. The like is to be understood of blessedness: they are denounced blessed which fear the Lord, 
Psal. 128.1. Psal. 1.2.  and walk in his ways. Which meditate in his law day and night: but because no man doth that, in such perfection as were meet, that the commandment of God might be fully satisfied, all such blessedness is void, & of none effect, until that we being purified and cleansed by the remission of sins, be made blessed: and so are made capable of that blessedness, which the Lord promiseth for his servants for the study of the Law and good works. Therefore both righteousness of works, is an effect of the righteousness of faith: and the blessedness cometh of works, an effect of the blessedness with consists in the remission of sins. If the cause neither aught, neither can be destroyed of his effect, they go ill favouredly to work, if any go about to overthrow the righteousness of faith by works. But why may not a man (will some say) by those testimonies contend to prove a man to be justified and also made blessed through works? 
Objection.  for the words of the Scripture say no more that a man is justified by faith, and made blessed by the mercy of God, then by works. Verily here as well the order of causes, as the dispensation of the grace of God is to be considered. 
Answer.  For because what so ever is spoken either of the righteousness or blessedness of works, it taketh no place, unless this sole righteousness of faith go before, and only fulfil all parts: this must be reared up and established, that the other as fruit from a tree may grow and come forth of it.  9 Came this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was imputed unto Abraham for righteousness. 10 How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised. 
Because there is mention made of circumcision and uncircumcision only, some foolishly gather, there is nothing else in question, then, that righteousness is not obtained by the ceremonies of the law. But we are to note with what sort of men Paul hath to deal. For we know that hypocrites, whiles in general they boast their meritorious works, yet they pretend a colour in external works. The jews also which thorough the gross abuse of the law were alienated from true and perfect righteousness, had their peculiar reason. Paul said no man is blessed but he whom God by his free mercy reconcileth to himself: whereby it followeth all they are cursed whose works come into judgement. Now this principle is holden, that men are not justified by their worthiness, but by the mercy of God. But yet that is not enough, except remission of sins go before all works, of the which circumcision is the first, whereby the people of the jews were engraffed into the obedience of God. Wherefore he goeth on in showing that also. We are always to bear this one thing in mind, that circumcision is reckoned here as the inceptive work (if I may so term it) of the legal righteousness. 
How the jews gloried in circumcision.  For the jews did not glory in it, as in the pledge or seal of the grace of God, but as in a meritorious observation or keeping of the law. Therefore they preferred themselves before others, as though they were more excellent than others in the sight of God. Now we see the controversy is not of one rite: but under one kind are all the works of the law, that is, all works to the which wages can be due, comprehended. And for this cause chief is circumcision named, because it was the foundation of legal righteousness. But Paul disputeth from the contrary, if the righteousness of Abraham be the remission of sins (which he bodily taketh for a thing granted) and the same remission of sins came unto Abraham before circumcision: than it followeth, the remission of sins was not given in regard of merits going before. Thou seest it is an argument drawn from the order of the causes and the effects. For the cause is ever before his effect. But righteousness was in Abraham before circumcision.  11 After he received the sign of circumcision, the seal of the righteousness of faith, which was in the uncircumcision: that he might be the father of all them do believe by uncircumcision, wherein righteousness is also imputed unto them. 12 And the father of circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham, which he had when he was uncircumcised. 
11 After he received the sign. By the way of anticipation or preventing he declareth, 
Though circumcision justified not, yet was it not in vain.  that though circumcision justified not, yet was it not in vain or superfluous: seeing it had another and the same a very excellent use, namely, whose office was to seal the righteousness of faith, & as it were to make it sure. And yet in the mean while, from the end itself he insinuateth unto us, that it is not the cause of righteousness. For it tendeth unto the confirmation of the righteousness of faith, yea and of that verily which was had in uncircumcision: therefore it derogateth or taketh nothing from it.  
Moreover, here we have a notable place, concerning the common use of Sacraments: 
The common use of Sacraments.  for they are (as Paul witnesseth) seals, whereby both the promises of GOD are after a sort sealed in our hearts, and the certitude of the grace of GOD established. And although they profit nothing by themselves, yet GOD who would have them to be instruments of his grace, doth make that they want not a secret grace, and profit in the elect. And although they are unto the reprobate only dead & unprofitable figures, yet they always retain their virtue & nature: for albeit our incredulity deprive us of their effect, yet it shaketh not, neither extinguisheth the truth of God. Wherefore let us stand sure, that the holy Sacraments are testimonies, wherewithal God sealeth his grace in our hearts. Touching the Sacrament of circumcision this is to be said in particular, therein was a twofoulde grace represented. GOD promised to Abraham a blessed seed, wherein both he and all the world should hope for health. Hereupon depended that promise: I will be thy GOD. 
Gen. 17.7.  Therefore the free reconciliation in GOD was included in that sign: and the analogy or proportion served, that the faithful might respect the promised seed. Again, God required integrity and holiness of life: by the Sacrament he declared how it might be come unto: namely, if in man that be cut off, whatsoever cometh of the flesh, because the whole nature of man is corrupted. By the external sign therefore he admonished Abraham, that he should spiritually circumcise the corruption of his flesh, whereunto also Moses alluded. 
Deut. 10.16.  And that he might show it was not the work of man but of God: he would have tender infants circumcised, who for want of years could not as yet execute that commandment. For, that spiritual circumcision is an effect or work of the celestial power, Moses hath spoken, as you have in Deut: 
Deut. 30.6.  The Lord shall circumcise thy heart. The Prophets also afterward declared the very same more clearly.  
Finally, as at this day baptism, so in old time circumcision consisted of two parts: namely, that therein was testified as well newness of life, 
As circumcision in old time, so baptism at this day, is a sign of a twofold grace, namely, of the remission of sins and sanctification.  as the remission of sins: but where as in the person of Abraham circumcision was after righteousness, that holdeth not alway in the Sacraments: as it appeareth in Isaac and his posterity: but GOD would once at the beginning show forth such an example, lest any should tie salvation unto the external signs. That he might be the father. Note how the circumcision of Abraham confirmeth our faith concerning free righteousness: for it is a sealing of the righteousness of faith, that to us also which do believe, righteousness might be imputed. And so, very artificially Paul returneth those things upon the adversaries, which might be objected of them. For if the truth and virtue of circumcision, be found in uncircumcision: there is no cause why the jews should so greatly advance themselves above the Gentiles.  
But seeing a doubt might arise, whether we also after the example of Abraham are not to confirm the same righteousness by the seal of circumcision? 
Objection.  why did the Apostle omit it? 
Answer.  Namely, because he thought the question to have been sufficiently answered by his words. For seeing this sentence is admitted, that circumcision serveth only to seal the grace of GOD: it followeth that at this day it were superfluous for us, who have another Sacrament ordained of the Lord in place thereof. Because therefore where baptism is, there is no use now of circumcision, he would not to no purpose dispute of that, whereof was no question at all, to wit, why the righteousness of faith should not be sealed in the Gentiles by circumcision, if they should be like unto Abraham.  
To believe by uncircumcision. Is, that the Gentiles being content with their estate, are not to interpose the seal of circumcision. And so this preposition dia, by, is put in stead of en, in.  
12 Not to them which are. etc. This word are or be in this place is taken for to be reckoned or counted. For he checketh the carnal sons of Abraham, who having nothing but external circumcision, did boldly glory in it. As for the other, which is the principal, they neglected it, namely, that they should imitate the faith of Abraham, by which only he obtained health. 
The circumcised jews were not otherwise justified then as they believed the promise of grace.  Hereby may appear how seriously he discerneth faith from the Sacrament: not only lest any should content himself with this, without the other, meaning with the Sacrament without faith, as though it were sufficient to justification: but also that the same faith only might fulfil all parts. For whiles he confesseth the jews which are circumcised to be justified, he doth precisely except, so that they after the example of Abraham abide in faith only. For what should be the meaning of faith in uncircumcision, but that he might show, faith only without any help elsewhere to be sufficient? It is therefore to be taken heed of least any man by dividing or parting in halves, mixed together two causes of justification. By the same argument the school divinity is convicted, touching the difference of the Sacraments of the old and new testament: for from those they take away the power of justifying, to these they give it. But if Paul reason orderly, whiles he proveth that circumcision justifieth not, because Abraham was justified by faith: the same reason is also of strength with us: that we may deny men to be justified by baptism, seeing they are justified by the same faith, by the which Abraham was justified.  13 For the promise that he should be the heir of the world: was not given to Abraham and his seed by the law: but by the righteousness of faith. 
13 For the promise, etc. Now he doth more clearly repeat that antithesin or contrariety of the law and faith, with he touched before, with also is diligently to be noted: because if faith borrow nothing of the Law that it might justify, thence we understand, it hath rsepect unto nothing but the mercy of God.  
Furthermore the imagination of those, which would have this to be spoken of ceremonies, is easily refuted: because if works brought any thing unto justification, than he should rather have said not by the written law, but by the law of nature.  
But Paul doth not oppose spiritual holiness of life against ceremonies, but faith and his righteousness. The sum therefore is, the inheritance was promised to Abraham, not because he had deserved it by keeping the law, but because by faith he had obtained righteousness. And surely (as Paul straightways declareth) then do the consciences of men enjoy perfect peace, when they feel that to be freely given them, which is not due unto them by right. 
Salvation in Christ appertaineth no less unto the Gentiles then unto the jews.  hereupon also it followeth, that the benefit is no less common to the Gentiles then to the jews, the cause of which benefit doth equally appertain unto both. For if men's salvation be founded upon the only goodness of God, they restrain and hinder the course thereof as much as in them lieth, who exclude the Gentiles from it. That he might be the heir of the world. Seeing eternal salvation is now in hand, the Apostle seemeth out of season to carry the readers unto the world. But generally under this word he comprehendeth, the instauration or restoring which was looked for in Christ. 
What is meant by the word world.  Indeed restitution of life was the principal: yet it behoved that the decayed state of the whole world should be repaired. Therefore the Apostle calleth Christ the heir of all the goods of God. 
Heb. 1.2.  Because the adoption which we obtain through his grace, hath restored unto us the possession of that inheritance, from the which we fell in Adam. And because under the type of the land of Chanaan, not only the hope of eternal life was proposed unto Abraham, but also the full and perfect blessing of God: the Apostle very aptly teacheth that the dominion of the world was promised unto him. The godly in this present life have a certain taste hereof: because howsoever they are at divers times pinched with poverty, yet, for that with a quiet conscience they participate those things which God hath created to their use, 
poverty letteth not, but the faithful may be called the heirs of the world.  and with his favour and will enjoy the earthly blessings, as pledges and earnest pennies of eternal life, poverty is no let unto them, wherefore they should not acknowledge heaven, earth, and the Sea to belong unto them.  
The wicked albeit they heap up the riches of the world, they can call nothing theirs: but rather they get them by stealth, because they use them with the curse of God. And it is great comfort to the godly in their poverty, that though they live poorly, yet they steal nothing from any: but they receive their lawful commons or allowance at the hand of their heavenly father, until they see the full possession of their inheritance, when all creatures shall serve for their glory. For to this end both earth and heaven shallbe renewed, that according to their measure they might partly serve to illustrate the kingdom of God.  14 For if they which are of the law be heirs, faith is made void, and the promise is made of none effect. 15 For the Law causeth wrath: for where no law is, there is no transgression. 
14 For if they which are of the law. By an argument taken from that is impossible or absurd, he proveth that that grace which Abraham obtained of God, was not promised unto him in regard of the Legal part, or in respect of works: for if this condition had been interposed, that God would vouchsafe to adopt those only which deserve it, or which keep the law, no man should have durst to believe that it appertaineth unto him. For what man findeth such perfection in himself, that he dare resolve himself, the inheritance is due unto him by righteousness of the law? Then were faith made void: because an impossible condition doth not only hold the minds of men in suspense, and maketh them doubtful, but also doth smite them with fear and trembling. So the effect of the promises should vanish away, because they profit nothing except they be received by faith. If our adversaries had ears to hearken to this one reason, 
If salvation were grounded upon the keeping of the law then neither should men's consciences be at peace, neither the promise have effect.  than should the controversy between them and us easily come to an end. The Apostle taketh it for a thing out of all question, that the promises of God can not be effectual, except we receive them with sure affiance of mind. And what should come to pass if the salvation of man were grounded upon the keeping of the law? the consciences should have no certainty, but being vexed with a perpetual unquietness at length shall fall to desperation. The promise also whose performance dependeth upon an impossible thing, should vanish away without fruit. Let them go now which teach the wretched people, to save themselves by works: seeing Paul doth plainly pronounce, that the promise is made of none effect, if it depend upon works. But that is very necessary to be known, faith is made void, if it stand upon works. For thereby we both learn what faith is, and what kind of righteousness, that righteousness of works ought to be, whereunto men may boldly trust. The Apostle teacheth that faith doth perish, unless the soul rest securely in the goodness of God: faith then, is not either a naked knowledge of God or of his truth, 
What faith is.  neither a simple persuasion that God is, that his word is truth itself: but a sure knowledge of the mercy of God conceived by the Gospel, which sure knowledge bringeth the peace and rest of conscience towards God. The sum therefore is, that if salvation rested in the observation of the law, the mind of man could have no certainty thereof: yea what promises soever were offered us of God, they should be void and of none effect. So miserable & wretched are we, if we be turned over unto works, whiles the cause and certainty of salvation is to be sought for.  
15 For the law etc. This is a confirmation of the former sentence, taken from the contrary effect of the law. For seeing the law begetteth nothing but vengeance, it cannot bring grace. To those were good and perfect it would show the way of righteousness: 
The law by reason of our corruption begetteth nothing but vengeance.  but in as much as it commandeth those are sinful & corrupt, what they ought to do, and ministereth not strength to perform the same, it proveth them guilty before the judgement seat of God. For such is the corruption of our nature, that the more we are taught what is just and right, the more plainly is our iniquity discovered, 
Wrath for judgement.  and chief our disobedience: and so the greater judgement of God is procured. By wrath understand the judgement of God, in which signification it is often used. They which understand it, that the wrath of the sinner is inflamed by the law, because he hateth and curseth the Lawgiver, whom he seethe to be adversant to his lusts: They say that wittily, but yet unfitly in respect of the present place. For, that Paul would not any thing else but show, how nothing except condemnation cometh unto us all by the law, both the common use of the word, and also the reason which he addeth straightways doth declare. Where there is no law. The second proof whereby he confirmeth that which he said. For otherwise it would have been obscure how the wrath of God should be kindled against us by the law, unless the reason were more apparent. And that is, because we having tasted the knowledge of the justice of God by the law, 
The more knowledge men have the more heinous is their transgression.  offend so much the more grievously against God, as there remaineth less excuse unto us. For they are worthy to sustain more grievous punishment, which despise the known will of God, than they sin of ignorance. The Apostle speaketh not of the simple transgression of righteousness, from the which no man is exempted: but he calleth that transgression, when a man's mind, being taught what doth please or displease God, doth wittingly and willingly burst the bounds prescribed unto him by the word of God. And that I may speak in a word, transgression here doth not signify a simple offence, but a purposed stubbornness in violating justice. I take this particle ou adverbially, to wit, for where. Others turn it, whereof, as though it were a pronoun relative: but the first reading agreeth best, which is also most received. Whether reading soever you follow, the same sense abideth: namely, that he who is not instructed by the written Law, if he offend, is not guilty of so great transgression, as he who stubbornly infringeth and breaketh the Law of God.  16 Therefore it is by faith, that it might come by grace, and the promise might be sure to all the seed, not to that only which is of the Law: but also to that which is of the faith of Abraham, who is the father of us all. (as it is written, 17 I have made thee a father of many nations) even before God. Whom he believed, 
Gee. 17. 4.  who quickeneth the dead, and calleth those things which be not, as though they were. 
16 Therefore it is of faith. This is the winding up of the argument, so that you may gather the whole into this sum. If the inheritance of salvation come unto us by works, then shall the faith thereof fall, the promise of it shall be of none effect: but both these must be sure. Therefore it cometh unto us by faith, that the firmness thereof being founded upon the only goodness of God, it might have a sure effect. See how the Apostle esteeming faith by firm, 
True faith excludeth wavering & doubting  and stable certainty, doth counct doubting, and wavering for incredulity, whereby, both faith is abolished, and the promise abrogated. And yet this is that doubting, which the School men term Moral conjecture: and, (if it please God) they put it in steed of faith.  
That it might come by grace. Here first the Apostle showeth, that nothing is set before faith, but mere grace: and this is as they commonly term it, 
The grace of god is the object of faith.  his object. For if it respected merits, wrongfully should the Apostle infer, that that is of free grace whatsoever faith obtaineth for us of God. I will repeat it again in other words, if it be of grace, whatsoever we obtain by faith, than all respect of works doth lie dead. But that which followeth next, doth more clearly remove all ambiguity or doubtfulness: namely, that the promise than standeth firm, when it leaneth upon grace. For by this word Paul confirmeth, that so long as men depend upon works they are in suspense or doubt: because they deprive themselves of the fruit of the promises. Here also we may easily gather, that grace is not (as some imagine) taken for the gift of regeneration, but for free mercy or favour: for as regeneration is never perfect, so should it never suffice to appease the consciences, neither by itself should it make the promise firm. Not to that only which is of the law. Whereas this clause else where doth signify those, 
Those jews who being brought up in the law, renounce their own righteousness and cleave unto Christ, are delivered: the residue abide under the curse.  who being preposterously zealous of the law, tie themselves to the yoke thereof, and glory in confidence of it: here it signifieth simply the nation of the jews, to whom the law of the Lord was delivered. For whosoever abide under the power of the law, Paul in another place teacheth, they are subject to the curse. And therefore it is certain, they are excluded from the participation of grace: he meaneth not then the servants of the law, who being addicted to the righteousness of works, renounce Christ: but the jews who being brought up in the law, gave their name to Christ. But that this sentence may be more clear, resolve it thus. Not to them only which are of the law, but to all those which follow the faith of Abraham, although they had no law before. Who is the father of us all. The relative hath the force of a causal particle. For thereby he goeth about to prove, the Gentiles to be partakers of this grace, because by the same Oracle wherein the inheritance was given to Abraham and his seed, the Gentiles were received into his steed. For it is said, he is ordained to be the father, not of one, but of many nations: wherein was prefigured the dispensation, of the grace to come, which then was contained in Israel only. For unless the promised blessing were extended unto them, they could not be reckoned amongst the seed of Abraham. The pretertense of the verb according to the common use of the Scripture, noteth the certainty of the counsel of God. For although nothing appeared then less: yet because God had so ordained, 
How Abraham is the father of many nations.  he is truly said to be appointed the father of many nations. Let the testimony of Moses be included in a parenthesis, that this sentence may be joined, Who is the father of us all before God etc. For it was necesary also to show what was the form of that consanguinity or kindred: lest the jews should glory to much in their carnal generation. He saith therefore Abraham is our. father before God, which is as much as if he should call him a spiritual father. For he hath that privilege not from his own flesh, but from the promise of God.  
17 Whom he believed, who quickeneth the dead. In this circumlocution the very substance of Abraham's faith is declared: that from his example he might pass unto the Gentiles. 
The substance of Abrhams faith.  For Abraham was to come unto that promise which he had heard from the mouth of God, by a wonderful way, seeing there appeared as yet no token thereof. Seed was promised to him, as unto one that had been lusty and lively: but he was dead. Therefore it lay upon him to have his cogitation erected, unto that power of God, whereby he quickeneth those that are dead. Now there is no absurdity if the Gentiles which otherwise are barren and dead, be incorporate into the society. For he which therefore denieth them to be capable of grace, doth injury unto Abraham, whose faith did lean upon this cogitation, that it mattereth not though he be dead which is called of the Lord unto life: who can easily by his word through his power raise the dead.  
Moreover, here we have a type and example of our universal calling. 
Whiles the Lo. calleth us unto life, there is no sparkle of goodness in us, we are as a dead & dried tree. But this is no matter with God, who can easily raise the dead.  Wherein our original or rising is set before our eyes, not that original or rising, whereby we grow up to the first nativity, but whereby we grow up into the hope of the life to come: namely, that whiles we are called of the Lord, we arise up out of nothing. For whatsoever we seem to be, yet have we not any sparkle of goodness, whereby we might be made apt for the kingdom of God. For that we may be rather meet to hear the calling of the Lord, we must utterly die unto ourselves.  
This is the condition of calling, that they which are dead in themselves might be raised up of the Lord: they which are nothing, by his virtue may begin to be something. The word calling ought not to be restrained unto preaching, but according to the usual manner of the scripture, it is taken for to raise up: and the rather to set forth the power of God, who by a beck only, can raise up whom he will.  18 Who above hope, believed under hope, that he should be the father of many nations, according to that which was spoken to him, so shall thy seed be. 
18 Who besides hope. If it be read so, the sense shall be, when there was no argument, yea, when all things were contrary, yet ceased he not to believe. And surely there is no greater enemy unto faith, then to tie our minds to our eyes, that from their sight we might take the matter of hoping.  
It may also be read, above hope, and perhaps more fitly: as though he said that Abraham by his faith did far exceed, or go beyond whatsoever he could conceive. For unless faith by celestial wings fly up, that it might despise all the senses of the flesh, it shall always stick in the clay of the world. And where as Paul useth the word hope, twice in the same sentence: in the first place it signifieth that argument of hoping, 
Hope put for the matter of hoping.  which may be taken from nature, and the reason of the flesh: in the second place it signifieth faith given of God, in this sense, when there was no matter of hoping, 
Hope put for trust in God's promise.  yet through hope he depended upon the promise of God: and to hope, he thought it sufficient, that the Lord had promised, howsoever the thing was in itself incredible.  
according to that was said. I thought good to turn it so, that it might be referred unto the time of Abraham. For the meaning of Paul is, that Abraham when many temptations would have driven him unto desperation, least he should faint, converted his mind unto that was promised to him, Thy seed shall be like the stars of heaven, and sands of the Sea. For purposely he alleged this testimony but in part, that he might stir them to the reading of the scripture. For the Apostles every where in citing holy scripture have a religious care, to provoke us to the diligent reading thereof.  19 And he not weak in the faith, considered not his own body, which was now dead, being almost an hundredth year old: neither the deadness of Sara's womb. 20 Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, & gave glory to God. 21 Being full assured that he which had promised, was also able to do it. 22 Therefore was it imputed to him for righteousness. 
19 And he not weak in faith. If you had rather, one of the negatives being left out, you may declare it thus, and he not weak in faith considered his own body, but this maketh nothing for the sense. Now he showeth more nearly what might have hindered, 
What things might have hindered the faith of Abraham.  yea, what might have utterly turned Abraham from receiving the promise. Seed was promised to him, when by nature neither he was fit for generation, nor Sara for conception. Whatsoever he could see in himself or about himself, it was against the effect of the promise. therefore that he might give place unto the truth of God, as though he had forgot himself, he withdraweth his mind from those things were in his sight. Yet you are not to understand it, as though he had no respect at all to his barren or dead body: Seeing the Scripture testifieth he reasomed thus with himself, shall a child be borne to a man that is an hundredth year old? and shall Sara which is nienetie bear a child? But because, that consideretion being laid apart, he resigned his whole sense over to the Lord: the Apostle saith he considered not. And surely it was an argument of greater constancy, to draw his cogitation from that thing which did voluntary offer itself to his eyes, then if no such thing had come into his mind. And that the body of Abraham for age was past fruit, before the blessing of the Lord, It may plainly be proved both hear, and also out of the seventeen and eighteen chapters of Genesis. 
Gee. 17. &. 18  So that the opinion of Augustine is in no wise to be admitted, who in a certain place, thinketh that the cause was only in Sara. Neither ought the absurdity of the objection move us, which drove him unto that resolution. He thinketh it very ridiculous, that Abraham at an hundredth years should be called barren, who sometime after had many children. For thereby the Lord made his power more notable, that he which before was like a withered and dry post, when through the blessing of God he flourished, he was not only sufficient for the procreation of Isaac: But as one restored unto a flourishing age, he had strength afterward to beget others. But some will say, it is not besides the order of nature, that a man should beget a child at that age. That I may grant it is not a wonder, yet it differeth little from a miracle. Consider also with what labours, molestations, peregrinations, & extremities that good man was exercised all his life: and then you must needs confess he was no more broken with age, than he was worn and wasted with labours.  
Lastly, his body is not simply, but by the way of comparison called barren or fruitless. For it was not like, that he which in the flower, & strength of age was unfit for procreation, should then begin when he was void of strength. Whereas he saith, he was not weak in faith, understand it thus, he did not shake or waver as we are wont to do in doubtful things. For there is a twofold weakness of faith, one, 
A twofold weakness of faith.  which by yielding to temptations of adversity, doth make us fall from the power of God: another which ariseth verily of imperfection, yet doth it not extinguish faith. For the intellect is never so illuminated, but there remain many relics of ignorance: the mind is never so established, but there abideth much doubting. The faithful therefore have a continual conflict with those vices of the flesh, namely, ignorance & doubting: in which conflict their faith is often times grievously assaulted, and put in hazard, yet at the length it overcometh: so that they may be called firm, even in infirmity.  
20 Neither did he doubt of the promise of God. Although I follow not the old interpreter and Erasmus, yet my translation hath his reason. For it seemeth the Apostle would say, that Abraham examined not in the balance of incredulity, whether the Lord could perform that he promised. To make inquisition of a thing is properly, when we sift it with mistrust: neither will we admit it before it be thoroughly examined, where it appeareth credible. Indeed he demanded how it might come to pass: 
Abraham asked how it might come to pass, not because he doubted, but because he wondered.  but that was an interrogation of one wondering: as the Virgin Mary, when she demanded of the Angel how that might come to pass, which he showed unto her: and such like. The godly therefore, whiles a message is brought unto them of the works of God, whose greatness exceedeth their capacity, they burst forth into admiration, but from the admiration they pass strait ways to the consideration of the power of God: the wicked, whiles they demand, they scoff and ride, and reject it as a fable. As you may see in the jews, whiles they ask Christ how he could give his flesh to be eaten.  
Therefore Abraham is not reprehended for that he laughed, and demanded how a son should be borne to a man of an hundredth, and a woman of nienetie year old: because in his admiration, he nevertheless gave place to the power of the word of God. On the contrary the like laughter & question is reproved in Sara, because she charged the promise of God with vanity. If these things be applied to the present cause, it shall appear there was no other original of Abraham's justification, than there is of the Gentiles. 
That we may believe the promises of God, we must turn our eyes from ourselves to consider the power & truth of God.  The jews than are contumelious against their father, if they gainsay the calling of the Gentiles, as though it were absurd.  
Let us also remember, how all of us are in the same predicament with Abraham. The things are about us, are all adversaunte to the promises of God. He promiseth immortality: and we are clothed with mortality and corruption. He pronounceth that he accounteth us for just: we are covered with sins. He testifieth that he is merciful and benevolent to us: his external judgements threaten his wrath. What shall we do then? With closed eyes we must pass over ourselves and all that is ours, that nothing hinder or let us, wherefore we should not believe that God is true. But he was strong. This is opposed against that sentence went before, where it was said, he was not weak in faith: as if he should have said, through constancy and firmness of faith he overcame incredulity. For none shall go a Conqueror out of this field, but he, which shall borrow weapons and strength out of the word of God. Whereas he addeth, 
No greater honour to God, then to subscribe his truth.  that he gave glory to God, therein we are to note, there can no greater honour be given unto God, than whiles by faith we subscribe his truth: as again there is no greater contumely can be done against him, then whiles the grace he offereth is refused, or authority is taken from his word. Wherefore this is the chiefest point of his worship, obediently to embrace his promises: & true religion beginneth at faith.  
21 He which had promised, was also able to perform. Because all men acknowledge the power of God, Paul seemeth to say no excellent thing of the faith of Abraham: but experience teacheth there is nothing more rare or difficult, then to give the honour which is due to the power of God. For there is no let or hindrance so small or light, whereby flesh and blood imagineth not that the hand of GOD may be driven from his work. Here upon it cometh that in the least temptations whatsoever, the promises of GOD slide from us. Out of controversy no man denieth, GOD can do all: yet as soon as any thing is objected which may hinder the course of God's promises, we throw down the power of God from his state. Wherefore, to the end it might obtain his right, and honour amongst us, when we happen upon some comparison, we must needs determine thus: that the power of God is no less sufficient to overcome all impediments, or hindrances, than the shine of the Sun is of force to disperse the clouds. We are wont to excuse that we derogate nothing from the power of God, as often as we doubt of his promises: namely, 
By comparison is meant the applying or letting of the power of God against all his impediments.  because this imagination, to wit, (that God hath promised more in his word than he is able to perform, which were open perversity & blasphemy against god) is not the cause of doubting, but that same defect which we feel in ourselves. But we do not sufficiently advance the power of God, unless we think the same, to be greater than our weakness. Faith therefore ought not to consider our own imbecility, misery▪ and defect: but wholly to intend upon the only power of God. For if righteousness should depend upon our worthinsse, it would never scale unto the consideration of the power of God. And this is the examination of incredulity, of the which he spoke lately: when we measure the power of the Lord by our own foot. Neither doth faith so imagine God to be able to do whatsoever he will, that in the mean while it leaveth him sitting idly: but rather doth place his power in continual action. And specially it apply the same power unto the effect of his word, that the hand of God might be always ready to execute whatsoever he hath uttered by his mouth. I marvel why the relative masculine did please Erasmus: for although the sense be not thereby altered, yet had I rather come near unto the Greek words of Paul. I know the verb is passive: but the asperity was to be mollified, by a little digression.  
22 Therefore was it imputed. Hear now appeareth more clearly, why, and how faith brought righteousness to Abraham: namely, because he leaning to the word of God, did not refuse the promised grace. And this relation between faith and the word is diligently to be retained, 
Faith bringeth us no more, than it hath received from the word.  and committed to memory. For faith can bring us no more, than he hath received from the word. Wherefore he is not straightways righteous, who being endued with a general and confused knowledge, granteth God is true, except he rest in the promise of grace.  23 Now it was not written for him only, that it was imputed to him for righteousness. 24 But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up jesus our Lord from the dead. 25 Who was delivered to death for our sins, and is risen again for our justification. 
23 Now it was not written. Because a proof taken from an example (as we have admonished above) is not always firm, lest that should come into question, Paul affirmeth plainly that in the person of Abraham was showed an example of that common righteousness, which indifferently appertaineth unto all. In this place we are admonished of making our profit of examples in the scriptures. The Heathen have truly called an history the mistress of life: but as it cometh from them, no man can safely profit in it: the scripture only doth by right challenge that pre-eminence. For first it prescribeth general rules, whereunto we may bring every history for trial, that it may serve to our profit, Secondly, it clearly discerneth what deeds are to be followed, and what are to be eschewed. And as for doctrine, wherein it is chief conversant, it hath that peculiar to itself: as namely, it showeth the providence of the Lord, his justice and goodness towards his, and his judgements towards the reprobate. That therefore, which is said of Abraham, Paul denieth it to have been written for his cause only. For it is not a thing which pertaineth to the special calling of some one and certain person, but the manner of obtaining righteousness is described, which is one and perpetual amongst all: and this description is made in him that is the father of all the faithful, upon whom the eyes of all aught to intend. Wherefore if we will handle the sacred histories purely and godly, 
How we ought to be occupied in the scripture.  we must remember they are so to be handled, that we may reap thence the fruit of sound doctrine. And partly they instruct us to frame our lives, partly to confirm our faith, partly to stir up the fear of the Lord. For the framing of our lives, the imitation of holy fathers shall help, if we learn of them sobriety, chastity, love, patience, modesty, contempt of the world, and other virtues. For the confirmation of our faith, the help of God maketh, which was always present to them, his protection and fatherly care which he always had over them, shall minister consolation in adversity: the judgements and punishments of God executed upon the wicked, shall help us, if they put into us a fear, which may replenish our hearts with reverence and piety. And whereas he saith: not for him only, thereby he seemeth to insinuate, that it was partly written for his sake: whereby some understand, that to the praise of Abraham it is said what he obtained by faith: because the Lord will have his servants committed to eternal remembrance: 
Pro. 10.7.  as Solomon saith, Their name is blessed. But what if you take it more simply, 
The example of Abraham as all other examples are written for our instruction.  (as though it were some special privilege which might not be drawn into an example) but that it also appertaineth to our instruction, who must be justified by the same manner? this shallbe the fit sense.  
24 Which believe in him, etc. I have already admonished, what value these circumlocutions be of: namely, Paul hath inserted them, that according to the circumstance of the places, they might diversly show the substance of faith: concerning the which, the resurrection of Christ is not the last part, which resurrection is unto us the ground of the life to come: If he had simply said, that we believe in God, it had not been so easy to gather, what this did make to the obtaining of righteousness: but whiles Christ appeareth, & in his resurrection doth offer a sure pledge of life, it is evident from what fountain the imputation of righteousness floweth.  
25 Which was delivered. He doth prosecute & illustrate at large that doctrine which I touched immediately before. For it standeth us upon not only to have our minds directed unto Christ, but also to have it distinctly opened unto us, how he hath purchased salvation for us. And albeit the Scripture when it speaketh of our salvation, standeth only upon the death of Christ, yet here now the Apostle goeth further. For because his purpose was, to deliver the cause of salvation more clearly, he reckoneth two branches thereof. And first he saith, our sins are done away by the death of Christ: Secondly, that righteousness is purchased by his resurrection. 
The fruit of Christ's death & resurrection is perfect righteousness.  The meaning is, when we hold the fruit of Christ's death and resurrection, nothing is missing unto us, as concerning perfect righteousness. And there is no doubt, but whiles he distinguisheth the death of Christ from his resurrection, he apply his talk to our capacity: for otherwise it is true, the obedience of Christ which he showed in his death, was the righteousness purchased for us: as he also will show in the Chapter following. But because by rising from the dead Christ declared, how much he had prevailed by his death, 
By the death of Christ our salvation is begun & by his resurrection it is perfected.  this distinction serveth to teach us, that by that sacrifice, wherein sins are done away, our salvation was begun, and by his resurrection it was perfected. For the beginning of righteousness, is that we be reconciled to God: and the perfection is, that death being overcome, life might reign. Paul therefore signifieth how satisfaction for our sins was accomplished on the cross. For that Christ might restore us again into the favour of the father, it was meet our guiltiness were abolished by him: which could not be unless he would suffer that punishment for us, which we were not able to abide. For the chastisement of our peace was upon him, 
Esay. 53.5.  saith Esay. and he chooseth rather to say he was delivered, then dead: because the satisfaction dependeth upon the eternal pleasure of God, who would be pacified this way. And is risen again for our justification. Because it was not sufficient for Christ to oppose himself to the ire and judgement of God, and to take upon him the curse due to our sins, unless he should also go forth the conqueror thereof, 
How justification is ascribed unto the resurrection of Christ.  that being received into the celestial glory, by his intercession he might reconcile God unto us. The virtue or power of justification is ascribed unto the resurrection whereby death was overcome: not that the sacrifice of the cross, whereby we are reconciled to God, did further our righteousness nothing: but because in the new life the perfection of this grace doth more clearly appear. And yet I cannot consent unto those, who refer this second member unto newness of life: For the Apostle as yet hath not begun to speak of the matter: secondly, it is sure that both members appertain to one end. Wherefore if justification signify renovation, then to have died for our sins, were to be understood in this sense, namely, that he died to purchase for us the grace of mortifying the flesh: which thing none granteth. Therefore as he was said to die for our sins, because the price of sins being paid by his death, he hath delivered us from the calamity of death: So now he is said to be risen for our justification, because by his resurrection he hath perfectly restored life unto us. For first he was smitten by the hand of God, that in the person of a sinner he might sustain the misery of sin: Secondly, he was exalted into the kingdom of life, that he might endue his with righteousness and life. So then he speaketh still of justification by imputation: and that which followeth in the next Chapter will prove the same.   

CHAP. 5  1 THen being justified by faith, we have peace with God, through our Lord jesus Christ: 2 By whom we have access through faith into this grace wherein we stand, and glory under the hope of the glory of God. 
THAN being justified. The Apostle beginneth to illustrate that, which he hath hitherto said of the righteousness of faith, by the effects. Therefore this whole chapter consisteth upon amplifications: which are of no less force to explicate or make plain, than they are to confirm. For thee had said before, that faith was made void, if righteousness were sought for by works: Because a perpetual disquietness should trouble the miserable consciences, which find nothing firm and sure in themselves. Now on the contrary, he teacheth, they are quieted and pacified, after we have by faith obtained righteousness. We have peace. A singular fruit of the righteousness of faith, for if any man go about to get the peace of conscience by works (which is seen in profane and barbarous men) he goeth about it in vain. For either his heart is on sleep with the contempt or forgetfulness of God's judgement, or else full of trembling & fear, until he repose himself upon Christ. For he only is our peace. Therefore the peace of conscience, signifieth that serenity and quietness, 
What the peace of conscience signifieth.  which riseth hence, that a man feeleth God is reconciled to him. Neither the Pharisee which swelleth with the false confidence of works, hath this peace: nor the secure sinner, who being drunk with the pleasure of vices, is not disquited. For although neither of these seem to have open war, as he that is smitten with the feeling of sin, yet because they come not truly to the judgement of God, they have not peace with him. For unsensibleness of conscience is (as a man would say) a certain departing from God. Therefore peace towards God is opposed against the drunken security of the flesh: because this is the first thing of all, that every one might awake himself to give account of his life: and none can stand without fear before God, but he which trusteth to the free reconciliation: for as long as God is a judge, all men must needs be terrified and troubled, which is a strong argument, that our adversaries do nothing but babble under a shadow, when they ascribe righteousness to works. For this conclusion of Paul, dependeth upon that principle, namely that the miserable consciences of men do always shake, unless they rest in the grace of Christ.  
2 By whom we have access. Our reconciliation with god standeth upon Christ. For he only is the beloved son: we all by nature are the sons of wrath. But this grace is communicated to us by the Gospel, because it is the ministery of reconciliation, through whose benefit we are after a sort brought into the kingdom of GOD. Excellently therefore hath Paul set before our eyes a sure pledge of the favour of God in Christ, whereby he might the better draw us from the confidence of works. And also teaching by the name of access, 
We prevent not the mercy of God by our merits.  that the beginning of salvation is of Christ, he excludeth those preparations, whereby foolish men think they do prevent the mercy of God: as though he said, Christ doth not come unto us, and help us for our merits. Straightways after he addeth, that it is through the tenor of the same grace, that salvation abideth firm and sure unto us: whereby he signifieth, that perseverance standeth not in our own virtue or industry, but in Christ. Although also, when he saith we stand, 
Perseverance is of Christ.  he showeth how deep roots the Gospel ought to take in the hearts of the godly: that they being strengthened by the verity thereof, may stand firm against all the engines or devices of Satan and the flesh. And by this word standing, he signifieth that faith is not a wavering persuasion, or that continueth for one day: but steady, and deeply settled in the minds of men, that it might persevere the whole life. He therefore that is driven by some sudden motion to believe, hath not faith so, that he may be reckoned amongst the faithful: but he which constantly and (that I may say so) with a firm foot abideth in that place which is ordained to him of the Lord, that he may always cleave to Christ. And we glory under the hope. Hence the hope of life to come, 
Whence, joy & hope of life to come ariseth.  both ariseth, and dareth to rejoice, namely, that we lean upon the grace of God as upon a foundation. For the meaning of Paul is, notwithstanding the faithful are now strangers upon earth, yet by their faith they surmount the heavens, that they may quietly nourish in their bosom, the inheritance to come. And so two pestilent doctrines of the Sophisters are utterly overthrown. One, wherein they bid Christians in comprehending or understanding the grace of God towards them to be content with a moral conjecture. 
Two pestilent doctrines overthrown.  Another wherein they affirm all men to be uncertain of their final perseverance. But unless there be both presently a certain knowledge, and also in respect of that is to come a constant and firm persuasion, who durst be so bold as to glory? the hope of the glory of God hath appeared to us by the Gospel, which testifieth that we are partakers of the heavenly nature. For when we shall see God face to face, 
2. Pet. 1.4. 1. joh. 3 2.  we shall be like unto him.  3 Neither that only, but we rejoice yea even in afflictions, knowing that tribulation bringeth forth patience, 4 And patience trial or probation, and trial or probation hope. 5 And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy ghost, which is given unto us. 
3 Neither that only. Lest any should by the way of scoffing, object, that yet nevertheless, christians with their glory or rejoicing, are marvelously vexed and worn with miseries in this life, which condition is far from felicity: He preventeth that objection: And showeth how the godly are not only, nothing hindered by calamities, that they should not be blessed, but also that their glory is thereby furthered. 
Afflictions do not only not hinder, but also they further the glory of the godly.  To prove that he reasoneth from the effect: and he useth a notable gradation, whereby at length he concludeth, that all the miseries whatsoever we suffer, turn to our health and profit. Where as he sayeth the Saints rejoice in tribulations, it is not so to be understood, as though they neither feared, nor did shun adversities, or were not pinched with the bitterness of them when they happen: (for there can be no patience where there is no feeling of bitterness) but because in the midst of their sorrow and mourning, they are not without great consolation, for seeing, what so ever they suffer, they count it to be disposed by the hand of their most gracious father to their profit, they are worthily said to glory.  
For wheresoever there is an advancing of health: there wanteth no matter of glorying. Hear than we are taught, what is the end of our tribulations if we will show ourselves the sons of God. For they ought to enure us unto patience: and except they do so, the work of God through our corruption is made void and of none effect. For whence proveth he that adversities hinder not the glory of the godly, but because in bearing them patiently, they feel the help of God, which nourisheth and confirmeth their hope? therefore it is sure they profit but ill which learn not patience. Neither doth it let, that there are extant in the Scriptures certain complaints of the godly full of desperation. For God sometimes for a while doth so urge and repress his, that scarcely they can breathe, or think upon consolation: but straightways he bringeth again unto life, those whom he had almost overwhelmed in the mist of death. So that is always fulfilled in them which Paul saith. We are afflicted on every side, 
2. Cor. 4.8.  yet are we not in distress, in poverty, yet not overcome of poverty: we are persecuted, but not forsaken. Cast down, but we perish not. Tribulation patience. 
How tribulation bringeth forth patience.  That cometh not of the nature of tribulation, whereby we see some men are provoked to murmur against God, yea even to curse GOD. But when as the inward meekness which be infused by the spirit of God, and consolation which is suggested by the same spirit, hath succeeded in the place of stubborness or frowardness: tribulations are instruments to beget patience, which tribulations can procure nothing in the obstinate but indignation and murmuring.  
4 Patience trial. 
jacob. 1.3.  james seemeth in the like gradation to follow a diverse course: because he saith trial or probation bringeth fourth patience. 
What trial signifieth with Paul.  But the diverse acception of the word being understood, will reconcile both places. For Paul taketh trial or probation for experience, which the faithful take of the sure protection of God, whiles they trusting to his help, overcome all extremities: namely, whiles through patiented sufferance, they abide firm, for so they prove what value the power of God is, which he hath promised should be alway present with his. james useth the same word for tribulation itself according to the common use of the Scripture: 
What trial signifieth with james.  because by them God proveth and examineth his servants: whereupon they are often called temptations. therefore concerning this present place, then have we profitted accordingly in patience or suffering, when we accounted the same to have consisted unto us by the power of God, and so we gather hope that the grace of God shall never hereafter fail us, which hath alway succoured us our in necessity. Wherefore he addeth, that hope ariseth of trial or probation: for we were unthankful if when we have received the benefits of God, with the remembrance of them we did not afterward confirm our hope.  
5 Hope maketh not ashamed. That is to say, it hath a most sure ishewe of health. Whereby appeareth we are exercised of the Lord in adversities to this end, that our salvation might be promoted by these degrees. Then can not miseries which after a sort are helpers to blessedness, make us miserable. And so is that proved he said, namely, that the godly have matter of glorying in the midst of afflictions. Because the love of God. I do not refer this only unto the word went last before, but unto the whole sentence: therefore I say we are provoked or quickened by tribulations unto patience, and patience is an experiment unto us of the help of God, whereby we are the rather encouraged unto hope: for how so ever we be pressed, and seem such as should straightways be overthrown: yet we cease not to feel the favour of God towards us, which is a most fruitful consolation, and far more ample than if all things happened prosperously. 
God's favour is the wellspring of all goodness.  For, as when God is angry, that is misery itself, which in show seemeth to be felicity: so when he is pleased, sure it is that even calamities shall have a prosperous and happy success. Seeing all things must serve the will of the creator: who according to his fatherly favour towards us (as Paul will repeat again in the eight chapter) tempereth all the exercises of adversities to our salvation. This knowledge of the love of God towards us is put into our hearts by the spirit of God. For the good things which God hath prepared for his worshippers, are hidden both from the ears, and eyes, and minds of men: it is the spirit only which can reveal them. And this participle, shed abroad.  
Hath great emphasis: for it signifieth the love of God towards us to be so plentifully revealed, that it might fill our hearts. And being so shed abroad through all parts, it doth not only mitigate sorrow in adversity: but as a sweet sauce, it maketh tribulations amiable.  
Moreover, he saith this spirit is given, namely, bestowed upon us by the free goodness of God, and not rendered unto us for our merits. As Augustine noteth very well: 
Love here betokeneth that love wherewith God loveth us, and not that love wherewith we love him.  who notwithstanding is deceived in the exposition of the love of God: he saith we suffer adversity constantly, and are confirmed in hope, because we being regenerate by the holy spirit do love God. This is verily a godly saying, but it cometh not near the mind of Paul. For love here is not taken actively, but passively. And sure it is, nothing else is taught of Paul, than this to be the true fountain of all love, that the faithful be persuaded they are loved of God: neither are they lightly drenched with this persuasion, but therewith they have their minds altogether imbrued.  6 For Christ when we were yet weak according to the time, died for the ungodly. 7 Doubtless one will scarce die for a righteousness man: but yet for a good man it may be that one dare die. 8 But God confirmeth his love towards us, seeing that while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shallbe saved from wrath through him. 
6 For Christ. In translating, I durst not take so much upon me, as to turn it according to the time wherein we were weak, which sense notwithstanding liked me rather. For here beginneth an argument from the greater to the less, which he prosecuteth afterward at large. Albeit he hath not framed the course of his speech so distinct: but the disordered composition of the speech shall trouble the sense nothing. If Christ (quoth he) take pity upon the ungodly, if he reconciled his enemies to his father, if he did this by the virtue of his death: now much more easily will he save them being justified: being restored to favour, he will keep them in the same: chief seeing the efficacy of his life is now added unto his death. Some take the time of weakness for that time, wherein Christ began first to be manifested to the world: and they suppose those men, who were under the erudition of the law, to have been like unto children. But I refer it unto every one of us: and say it noteth the time, 
What time is called the time of weakness.  that goeth before every man's reconciliation to God. For as we are all borne the sons of wrath, so are we holden under that curse, until we be made partakers of Christ. And he calleth those infirm or weak which have nothing in them but it is corrupted. For he termeth the same straightways after ungodly. Neither is it any new thing that this word infirmity should be so taken. So he calleth the privy parts of the body, 
1. Cor. 12.22, 2. Cor. 10.10.  feeble: And the presence of the body which hath no majesty, weak. And this signification a little after doth often occur. Therefore, when we were feeble, that is, neither worthy nor meet that God should respect us, at that time Christ died for the wicked: because faith is the beginning of piety, from the which they were all estranged, for whom he died, which also taketh place in the old Fathers, who had obtained righteousness before this death. For they had that benefit from his death that was to come.  
7 For the just. Reason forced me to set down this particle gar, id est. For, rather affirmatively, or by the way of declaration then causatively. This is the meaning of the sentence, it is a very rare thing amongst men, that any should die for a just man: although that may now and then happen. But let us grant that, 
No such example of love any where to be found, as was in Christ, who died for the ungodly and his enemies.  yet can no man be found that will die for a wicked man: That did Christ. So it is an amplification taken from a comparison, because no such example of love is extant amongst men, as Christ showed towards us.  
8 And God confirmeth. Seeing this verb sunist esi is of a doubtful signification, it is more fit in this place to be taken for to confirm. For the purpose of the Apostle is not to incitate us unto thankfulness, but to establish the confidence and affiance of consciences.  
He confirmeth. That is, he declareth his sure & most constant love towards us, in that for the ungodly sake he spared not Christ his son. For herein his love appeared, that not being provoked by love, of his own free will he first loved us, as john saith. They are here called sinners) as in many other places) who are altogether corrupted, and addicted to sin: as john saith, 
john 3.16.  God heareth not sinners. That is such as are desperately, 
john 9.31.  and wholly given to wickedness. A woman that was a sinner, that is, of an unhonest life. And that appeareth better by the Antithesis, which straightways followeth, being justified by his blood. For seeing he opposeth these two between themselves, 
Luke 7.37.  and faith they are justified who are delivered from the guiltiness of sin: it is a consequent, they are sinners who for their evil works are condemned. The sum is, if Christ by his death hath purchased righteousness unto sinners, 
Christ is no less able nor willing to defend than he was to redeem.  much more shall he defend them, being now justified, from destruction. And in this last member he applieth the comparison of the less and greater unto this doctrine. For it were not enough that salvation was once purchased for us, except Christ did conserve the same safe and firm unto the end. And that is it the Apostle goeth about now, namely, that it is not to be feared lest Christ should break of the course of his grace in the middle race. For since he hath reconciled us to the father, such is our condition, that he will show forth his favour more effectually towards us, and daily increase the same.  10 For if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. 
This is an exposition of the former sentence with an amplification, taken from the comparison of life and death. We were enemies (quoth he) when Christ took upon him the mediation to reconcile the father. Now we are friends through his reconciliation: if that could be brought to pass by his death, his life shall be of greater power, and more effectual. So then we have notable testimonies, which may confirm the confidence of salvation in our hearts. His meaning is, we were reconciled to GOD by the death of Christ, because it was the sacrifice of reconciliation, whereby GOD was reconciled to the world, as I have declared in the fourth Chapter. But here the Apostle seemeth to be contrary unto himself. For if the death of Christ were the pledge of the love of God towards us: 
Objection.  It followeth that even than we were acceptable to him, 
Answer.  but now he saith we were enemies: I answer, because God hateth sin, we also are odious unto him, as we are sinners, but as in his secret counsel he electeth us into the body of Christ, he ceaseth to hate us. But the restoring into favour is unknown unto us, until we perceive it by faith. Therefore in respect of ourselves, we are always enemies, until the death of Christ come between to reconcile God. And this difference of a twofold respect is to be noted. For otherwise we know not the free mercy of God, then if we be persuaded that he spared not his only begotten son, because he loved us at such time as there was enmity between him and us: Again we do not sufficiently feel the benefit brought unto us by the death of Christ, except this be unto us the beginning of our reconciliation with God, that we being persuaded, the satisfaction being performed, he is now favourable to us, who before was justly angry with us. So when acceptation into grace is ascribed to the death of Christ, the meaning is, that then the guiltiness is taken away, whereunto we are otherwise subject.  11 And not this only: but also we rejoice in God through our Lord jesus Christ: by whom we are now reconciled. 
11 And not this only. Now he scaleth unto the highest step of rejoicing. For whiles we glory that God is ours, what so ever good thing may either be imagined or wished, doth follow and flow out of this fountain. For God is not only the chiefest of all good things, but he containeth the sum and every part in himself: 
God, in whom all good things are included is made ours by faith.  and he is made ours by Christ. Hither then do we come by the benefit of faith, that nothing be wanting unto us touching felicity. And it is not without cause he so often repeateth reconciliation.  
First, that we might learn to fix our eyes upon the death of Christ, as often as we speak of our salvation.  
Secondly, that we may know that our confidence is no where 'tis to be reposed, then in the forgiveness of sins.  12 Wherefore as by one man sin entered into the world, and by sin death: and so death went over all men: in as much as all have sinned. 13 (For unto the law sin was in the world: but sin is not imputed, while there is no law.) 14 But death reigned from Adam unto Moses, even over them that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. 
12 Wherefore as. Now he beginneth to exaggerate the same doctrine by a comparison taken from contraries. For if Christ came therefore, that he might deliver us from that calamity into the which Adam fell, and did precipitate all his posterity with him: we can no way better see what we have in Christ then when it is showed unto us what we lost in Adam: although all things are not a like on both parts. Therefore Paul addeth a correction, which shall be seen in his place: and we also if there be any diversity shall note it. 
It is a vice in writing when that is not put down which might answer the former.  The (inconsequent) doth somewhat darken the speech, because the second member in the comparison is not expressed which might answer to the former. But we will do our diligence to make both plain when we come unto the place. Sin entered into the world. etc.  
Mark here what order he useth. For he saith sin was first: and of that death followed. For there are some that go about to prove us to be so cast away by the sin of Adam, as though we perished through no fault of our own, but therefore only, as though he sinned for us. Yet Paul affirmeth plainly that sin hath entered into all which suffer the punishment of sin. And that he urgeth more strictly, when a little after he setteth down the reason why all the posterity of Adam is subject to the power of death, namely (quoth he) because we have all sinned. Furthermore, this fame, to sin, is to be corrupt and faulty. 
Sin taken for corruption of nature.  For that natural pravity which we bring out of our mother's womb, although it do not so soon show fourth his fruits, yet nevertheless it is sin before the Lord, and deserveth his vengeance: And this is that sin they call original. For as Adam by his first creation as well received for himself as for his posterity the gifts of God's grace: so he falling from the Lord corrupted, vitiated, defiled, and destroyed our nature in himself. For he being put away from the similitude of God, could beget no seed but like unto himself. 
How all are said to have sinned,  We have all therefore sinned, because we are all endued with natural corruption: and so are become sinful and froward. For that imagination was frivolous, whereby in old time the Pelagians went about to shift of the words of Paul, saying, that sin hath descended from Adam to all mankind by imitation: for so Christ should be only an example of righteousness, and not the cause. Here also it may easily be gathered, that the question is not of actual sin: for if every one should work guiltiness to himself, to what end should Paul compare Adam with Christ? it followeth therefore that engraffed and natural corruption is noted.  
13 Until the law. This parenthesis containeth a preoccupation. For because it seemeth not there is any transgression without the law: it might be doubted whither there were any sin before the Law. That there was after the law there is no doubt: only the question was of the time went before the law. Therefore he answereth, that albeit God had not as yet denounced sentence by the written law, yet was mankind under the curse, yea and that from his mother's womb: and therefore much less were they absolved from the condemnation of sin, who lived wickedly before the publishing of the law. For there was always a God to whom worship was due, 
If all men be sinners as they come out of their mother's womb, much more are they which live wickedly.  and there was always some rule of righteousness. This interpretation is so plain and clear, that it doth sufficiently of itself refel all contrary interpretations. But sin is not imputed. Without the reprehension of the law we are in a manner a sleep in our sins, And although we are not ignorant that we do evil, yet as much as in us is, we overwhelm the knowledge of evil offering itself: at the least we put it out through sudden forgetfulness, but whiles the law reproveth & checketh us, as it were pulling us by the ear, it doth awaken us, so that now & then we return to think upon the judgement of God. Therefore the Apostle noteth how perverse men are, when they are not stirred up by the law, namely the difference of good and evil for the most part being driven away, securely and sweetly to pamper themselves as though there were no judgement of God. Otherwise, that iniquities have been imputed unto men of God, the punishennt of Cain, the flood where in all the world was destroyed, the destruction of Sodom, the plagues fell upon Pharaoh and Abimelech for Abraham, lastly, the evils came upon Egypt do prove, that men also amongst themselves have charged one another with sin, it is manifest by so many complaints & expostulations, wherein one accuseth another of iniquity: again, by their apologies wherein they studiously go about to clear their deeds. Finally that every man was guilty of evil & good in his own conscience, there be many examples with prove. But for the most part they did so wink at their evil facts, that they would impute nothing unto themselves for sin, but that they were constrained. Therefore when he denieth sin to be imputed without the law, 
How sin is said, not to be imputed without the law.  he speaketh by the way of comparison: namely, because when they are not pricked by the sting of the law, they bury themselves in slothfulness. Furthermore, Paul hath inserted this sentence very wisely, that the jews might thereby the better learn, how great blame they should sustain, whom the law did openly condemn. For, if they were not free from punishment, whom God never summoned guilty before his tribunal seat, what shall come unto the jews to whom the law like a crier showeth their guiltiness? yea denounceth judgement? another reason also may be brought, why he may plainly say, that sin reigned before the law, yet was not imputed: namely, 
Another reason why sin is said to have reigned, but not to have been imputed before the law.  that we might know the cause of death not to come of the law, but to be showed by the law. He saith therefore that all men were forthwith from the fall of Adam miserably cast away, albeit the destruction was long after revealed by the law. If you translate the particle adversative de although, albeit, the text shall run better: for the meaning shallbe, albeit men flatter themselves, yet they cannot escape the judgement of God, yea whiles the law doth not reprove them. Death reigned from Adam. He openeth more clearly, how it profited men nothing, that from Adam until the publishing of the law they lived licentiously, & securely, the choice or difference of good & evil being rejected, & so without the admonition of the law the remembrance of sin was buried: because nevertheless sin was of force unto condemnation. Wherefore then also death reigned, because the cecity & hardness of men could not oppress the judgement of God.  
14 Yea even over them. Although this place be commonly understood of infants, who, not being guilty of any actual sin, die through original corruption: yet had I rather expound it generally of all those sinned without law. This sentence must be annexed unto the words went before, where it was said, that they which wanted the law did not impute sin unto themselves. They therefore sinned not after the similitude of the transgression of Adam: 
How they who sinned without law are said not to have sinned after the similitude of Adam.  because they had not as he had, the will of God revealed by a certan oracle. For God had forbidden Adam to touch the fruit of knowledge of good and evil: but to these he gave no commandment besides the witness of their conscience. The meaning then of the Apostle is, secretly to insinuate, that through this diversity between Adam and his posterity it cometh not to pass, that they are exempted from condemnation. In the mean while under the universal catalogue infants also are comprehended. Who is the figure of him that was to come. This sentence is put instead of the other member. For we see one only part of the comparison expressed, the other being by that vice in writing called anacoluthon, that is a non sequel or consequent, omitted. A man may therefore take it, as though it were written thus, as by one man sin entered into the whole world, and by sin death: so by one man cometh righteousness & by righteousness life. And where as he saith Adam was a figure of Christ, 
How Adam is a figure of Christ.  it is no marvel: for even in things most contrary there appeareth always some similitude. because therefore, as through the sin of Adam we are all lost, so by the righteousness of christ we are restored: very aptly hath he called Adam a type of christ. And note the Adam is not called a figure of sin: nor Christ of righteousness, as though they went only before us by their example, but that one is compared with the other, lest thou fall foully with Origen, and that into a pernicious error. For he disputeth Philosophically and profanely of the corruptions of mankind, and doth not only extenuate the grace of Christ, but in a manner doth wholly destroy it. Whereby Erasmus is by so much the less excusable, who taketh so great pains to excuse so gross a dotage.  15 But not as the offence, so also the gift, for if through the offence of one many be dead, much more the grace of God, & gift of God in grace, which is by one man jesus Christ, hath abounded unto many. 
15 But not as the offence. Now follow corrections of the late comparison: wherein notwithstanding the Apostle doth not curiously discuss whatsoever dissimilitude there is between Christ and Adam, but he doth occur those errors: whereinto men might otherwise easily fall. And that is wanting to the exposition, we will add.  
For albeit he oftentimes maketh mention of the difference, yet maketh he mention thereof no where but there is a defect, or at the least some eclipse, which verily are faults in speech, yet such as are not prejudicial to the majesty of the celestial wisdom is delivered unto us by the Apostle. But rather it is brought to pass by the singular providence of God, that under a base style, these high mysteries should be delivered unto us: that our faith might not depend upon the power of human eloquence, but upon the only efficacy of the spirit.  
And he doth not here as yet precisely unfold that manner of correction: but simply he teacheth there is a greater measure of grace purchased by Christ, then of condemnation contracted by the first man. Whereas some think the Apostle disputeth or frameth an argument here, I know not whither all will approve of it or no. In deed it might (& that not unaptly) be inferred, if the fall of Adam were of such force to the destruction of many, much more effectual is the grace of God to the benefit of many: seeing it is granted, that Christ is of far greater power to save, than Adam to destroy. But because they can not be refuted, if any will take it, without an illation or conclusion: for me they shall choose whither sentence they wil Albeit that which next followeth cannot be counted an illation or conclusion: & yet is it of the same nature. Whereby it is like, that Paul doth simply correct, or by exception moderate the, which he said of the similitude of Christ & Adam. And note, that here, more are not compared with many (for the question is not of the multitude of men) but he reasoneth thus, seeing the sin of Adam did destroy many, the righteousness of Christ hath no less power to save many. Where as he saith we perished by the offence of one, understand it thus: because corruption is descended from him to us. For we do not so perish thorough his fault, as though we were without fault ourselves: 
How we are said to perish through the fall of Adam.  but because his sin is the cause of our sin, Paul ascribeth our destruction to him. I call that our sin, is graffed in us, & wherewith we are borne. The grace of God, and the gift of God in grace. Trace properly is opposed against offence, 
What is meant by grace, & what by the gift of grace.  & the gift which proceedeth from grace, against death. Therefore grace signifieth the mere goodness of God, or his free love, whereof he gave a testimony in Christ, that he might help our misery. And the gift is the fruit of mercy, which hath come unto us, namely, reconciliation whereby we have obtained life & health, righteousness, newness of life, & whatsoever is like. Whereby we see how sottishly the schoolmen define grace, whiles they will have it to be nothing else than a quality infused into the hearts of men. For grace properly is in God, the effect of grace is in us. And he saith the same grace was of one man Christ, because the father hath made him the fountain, of whose fullness all men must draw. And so he teacheth, there can not one drop be found out of Christ: neither is there any other remedy of our poverty, then that he power into us of his abundance.  16 And not as by one which had sinned, so the gift. For judgement came of one offence to condemnation, but the gift is of many offences to justification. 
16 This is a special reason of the correction, that by one offence the guiltiness was of force to the condemnation of us all: but grace or rather the free gift is effectual to justification from many offences. For it is a declaration of the last sentence: because as yet he had not expressed, how, or in what part, Christ excelled Adam. This difference being put down, it is apparent that they have thought wickedly, who have taught that we recover nothing else in Christ, but that we should be delivered from original sin, or corruption drawn from Adam. 
What be those many offences are done away by the benefit of Christ.  Add, that those same many offences, from the which he testifieth we are purged through the benefit of Christ, are not only to be understood of those, which every one hath committed before baptism, but also of those, by the which the godly do daily draw guiltiness upon them, and to the condemnation whereof they should worthily be subject, except this grace did help forthwith. 
judgement for tract justice. Gift signifieth free pardon.  When to judgement he opposeth gift, the first signifieth rigour, as the other signifieth free pardon.  
For of severity or rigour cometh condemnation, of pardon cometh absolution. Or (which is all one) if God deal with us according to justice, we are all undone: but he justifieth us freely in Christ.  17 For if through the offence of one, death hath reigned by one: much more shall they which have received the abundance of grace, and gift of righteousness, reign in life by jesus Christ. 
17 For if through the offence of one. Again he addeth a general correction, wherein he persisteth the rather, because his purpose is not to prosecute every part, but to set down the special sum of the matter. Before he said, the power of grace had overmatched the power of sin. Hereby he comforteth, & confirmeth the faithful, & withal he provoketh, & exhorteth them to reverence the bountifulness of God. For this is the meaning of so studious a repetition, that the grace of God might be commended according to the dignity thereof, that men might be drawn from trust in themselves unto Christ: that we having obtained his grace, might enjoy full assurance, whence at length springeth thankfulness. The sum is because Christ excelleth Adam, the righteousness of Christ overcometh the sin of Adam: the curse of Adam is overthrown by the grace of Christ● the death came of Adam, is swallowed up of the life is come of Christ. But yet even the members of this comparison do not answer one another. For he should have said, the benefit of life reigneth & flourisheth more by the abundance of grace: in steed thereof he saith the faithful shall reign, which is as much in value: because the kingdom of the faithful is in life, & also the kingdom of life is in the faithful. 
A twofold difference between Christ & Adam  Furthermore it is necessary to note here two differences between Christ and Adam: which the Apostle hath not therefore omitted, as though he thought them meet to be neglected, but because concerning the present argument it was no matter to reckon them.  
The first is, that through the sin of Adam we are not condemned by sole imputation, as though the punishment of another's fault were exacted upon us: but therefore sustain we the punishment of his sin, because we are also guilty of his crime, Namely in as much as our nature being corrupted in him, is holden guilty of iniquity before GOD. But by the righteousness of Christ, we are restored in another sort unto salvation. For it is not therefore imputed unto us as though it were within us: but because we possess Christ himself with all his graces, given unto us by the bountifulness of the father. Therefore the gift of righteousness signifieth not a quality where with God endueth us (as some have very wickedly expounded) but the free imputation of righteousness. For the Apostle declareth what he meant by the word grace. The second difference is, that the benefit of Christ hath not redounded unto all men, as Adam hath plunged all his progeny in condemnation. And the reason is at hand, for seeing this malediction or curse with we draw from Adam, is derived unto us by nature: it is no marvel though it comprehend the whole mass. But verily that we may come into participation of the grace of Christ, we must be graffed into him by faith. Therefore to obtain the miserable inheritance of sin, it is enough to be a man for it abideth in flesh and blood. But to obtain the righteousness of Christ, thou must needs be a faithful man: because that by faith his fellowship is obtained. It is communicated to infants by a special manner: for they have the privilege of adoption in the covenant, whereby they pass into the society of Christ. I speak of the children of the godly, unto whom the promise of grace is directed, for others are not exempted from the common estate.  18 Therefore as by the offence of one condemnation came upon all men: so by the justification of one, justification of life is come upon all men. 
18 This is an imperfect speech, which may be made perfect if the words condemnation and justification be read in the nominative case, as sure they must be resolved if you will have the sense perfect. And it is the general conclusion of that comparison which went before. For now, having omitted the mention of the interposed correction, he knitteth up that similitude, as by the offence of one we are made sinners: so the righteousness of Christ is effectual to justify us: although he putteth not dikaiosunen, That is, the righteousness of Christ, but dikaioma, that is, the justification of Christ: that he might admonish, how Christ is not just privately to himself, but that righteousness wherewithal he was endued doth extend further, 
How the righteousness of christ is common to all  namely, that be might enrich the faithful with the gift bestowed upon him. He maketh it a grace common to all, because it is offered to all, not that all men are partakers of it indeed. For albeit Christ suffered for the sins of the whole world, and be indifferently through the goodness of God offered unto all, yet all do not receive him. And those two words which he used of late may be repeated in this sense, as by the judgement of God it came to pass, that the sin of one should redound to the condemnation of many, so shall grace be effectual to the justification of many. justification of life (in my judgement) is taken for absolution, which restoreth life unto us, as though he called it a quickening justification. For thence cometh the hope of salvation, if God be merciful unto us: and of necessity we must be just, that we may be acceptable to him. Therefore life cometh of justification.  19 For as by the disobedience of one man, many were made sinners: so by the obedience of one shall many be made just. 
This is no superfluous speech, but a necessary declaration of the former sentence. For it showeth that we are so guilty by the offence of one man, that we are not innocent. He said before we were damned: but least any man should attribute unto himself innocency, he would also add, that every one is condemned, because he is a sinner.  
Moreover, when he saith we are justified by the obedience of Christ: hereby we gather, Christ, in that he satisfied the father, to have purchased righteousness for us. 
Righteousness is a quality in Christ, and is made ours by imputation.  Whereupon it followeth, the quality of righteousness is in Christ: but that is imputed unto us, which is proper to him. And also he openeth what kind of righteousness the righteousness of Christ is, when he calleth it obedience: where let us note I pray you, what we must bring into the sight of God, if we will be justified by works, namely, obedience of the law, not such as is perfect in some one part or other, but which is every way perfect. For if the just man fall, all his former righteousness is not remembered. Here also we are to learn, that they are perversely led in pleasing God, who of themselves devise, what they may thrust upon him. For than we worship him best, when we follow that which he hath commanded us, and give obedience to his word. Let them go now who boldly claim unto themselves the righteousness of works, which is not otherwise then when the law is fully and perfectly kept. Likewise we gather that they are deceived who brag before god those works they have invented themselves, which he esteemeth no better than dung. For obedience is better than sacrifices.  20 Moreover the law entered that the offence should abound: for where sin abounded, grace super abounded. 21 That as sin reigned by death, so might grace also reign by righteousness unto eternal life through jesus Christ our Lord. 
20 Moreover the law entered. This question dependeth of that he said before: namely, that sin was before the law were published: for that being once heard, this followed straightways, to what end then was the law needful? Wherefore of necessity this difficulty was to be unfolden: but because then it was not meet to make any longer digression, he differred it unto this place. And now also by the way he doth dispatch it, 
The law was partly given that men might the better see their own destruction.  saying, the law entered, that sin might abound. He doth not here show the whole office & use of the law: but toucheth one only part, which served for the present purpose. For he teacheth, that to the end the grace of God might have place, it was expedient men should better see their own destruction. They were verily before the law castaways: yet because they did seem unto themselves to swim in their own destruction, they are thrust down into the deep, that their deliverance might be the more excellent, whiles beyond all man's judgement they escape thence. Neither was it absurd that the law should partly be given for this cause, that men already once condemned, it might twice condemn: for there is nothing more just, than that men by all means might be brought, yea being convicted might be drawn to feel their evils. That sin might abound. It is known how some after Augustine are wont to expound this place: namely, that concupiscence is so much the more provoked, whiles it is restrained by the bars of the law: because it is natural unto man to strive after that is forbidden. But I understand no other augmentation to be noted here, then of knowledge and obstinacy. For by the law, sin is laid open before the eyes of man, that he might be compelled to see condemnation prepared for him. So sin occupieth the conscience, which otherwise being cast behind them, men made no account of.  
Moreover he which before did simply pass the bounds of justice, now a law being given, is a despiser of the authority of GOD, since the time that the will of God was known unto him, which he according to his lust hath shamefully contemned. 
How sin is increased by the law.  Whereupon it followeth, that sin is increased by the law, because then the authority & majesty of the lawmaker is despised. Grace also hath superabounded. After that sin had holden men, being overwhelmed therewith, then grace did help. For this he teacheth, that the greatness of grace was by so much the more apparent, as that when sin abounded, it did power out itself so abundantly, 
Why condemnation is set before us in the law.  that it did not only overmatch that deluge of sin, but also swallow it up. And here we are to learn, that condemnation is not therefore set before us in the law, that we should abide in it: but that our own misery being sufficiently acknowledged, 
Esa. 61.1.  we might be lift up unto Christ, who is sent to be a Physician to the sick, a deliverer of the captive, a comforter of the afflicted, a saviour of the oppressed.  
20 That as sin reigned in death: As sin is called the sting of death, because death hath no power against man, 
Death hath no authority at all over man but by sin, therefore sin executeth his authority by death.  but for the cause of sin: so sin executeth his power by death. Therefore is it said to exercise his authority by death. In the latter part of this verse there is the figure Synchesis, that is when the order is every way confused, and yet it is not superfluous. The antithesis had been simple, if he had said thus, that righteousness might reign by Christ. But Paul not being content to have opposed contraries to contraries, addeth grace: to the end he might print more deeply in memory, that it is not of our merit, but wholly of the bountifulness of God. Before he said that death reigned: Now he ascribeth the kingdom unto sin, but whose end and effect is death. And he saith in the pretertense it reigned: not that it hath now ceased to reign in those that are borne only of flesh and blood: but he distinguisheth so between Christ, & Adam, that he assigneth to either of them his time. As soon therefore as the grace of Christ beginneth to flourish in every one, the kingdom of sin and death ceaseth.   

CHAP. 6.  1 WHat shall we say then? shall we abide in sin, that grace may abound? 2 God forbidden, for how shall we which are dead to sin, live any longer therein? 
WHat shall we say then? In this whole Chapter the Apostle declareth, that they do wickedly rent Christ asunder, who imagine free righteousness to be given of him unto us, without newness of life. Although he goeth further, objecting, that then it seemeth there is place given unto grace, if men be plunged in sin. For we know there is nothing more ready, than that flesh should every way flatter itself, and that Satan should devise reproaches, wherewith he might slander the doctrine of grace, which thing to do is no hard matter for him. 
The dotrine of grace must not therefore be suppressed because many take occasion of licentiousness at it.  For seeing that is most strange unto man's reason, whatsoever is preached of Christ, it ought to be no marvel, if the flesh, after it hath hard the justification of faith, do so often (as it were) dash upon divers rocks. Howbeit we must go on, for Christ is not therefore to be suppressed, because he is unto many a stone of offence, and rock of stumbling. For look by what way he shallbe unto the ruin of the wicked, the same way again he shall be to the rising of the godly. And yet notwithstanding we are always to occur unreasonable questions, lest the doctrine of Christ should seem to draw with it any absurdity.  
Moreover, the Apostle now pursueth that objection, which commonly is objected against the doctrine of the grace of God: namely, if it be true, that the grace of God doth help us so much the more bountifully, and largely, as we have been overwhelmed with a greater weight of sin, there is nothing more expedient for us, then that we being drowned in the depth of sin, should oftentimes by new offences provoke the wrath of God: 
Objection.  For so at length we shall feel greater plenty of grace, than the which, nothing is more to be wished for. As for the manner of refutation we shall see it afterward.  
2 God forbidden. Some think that the Apostle doth only by the way of a sharp correction reprehend so unreasonable a madness: but by other places it doth appear how familiar an answer this is with him, yea, in much disputation or many arguments: as here also he will shortly with great diligence refute the objected obloquy: yet first by this particle of one detesting he doth reject it, that he might admonish the readers, there is nothing more unlike, then that the grace of Christ, the repairer of our righteousness, should nourish our vices. 
The grace of Christ abolisheth sin, and therefore doth not nourish it.  Which are dead to sin. This is an argument taken from the contrary, For it is certain, that he which sinneth, liveth to sin: but we are dead to sin by the grace of Christ: therefore is it false, that that should nourish sin, which doth abolish it. For thus the case standeth, the faithful are never reconciled unto God without the gift of sanctification: yea to this end are we justified, that after ward we might worship God in holiness of life. For Christ doth not otherwise wash us with his blood, and by his satisfaction reconcile God unto us, then whiles he maketh us partakers of his spirit, which reneweth us into an holy life. It were therefore too preposterous an inversion of the work of God, if by occasion of that grace which is offered us in Christ, sin should gather any strength. For the medicine is not the nourishour of that it extinguisheth. Finally we must remember that, I touched of late: namely, that Paul doth not here say what God doth find us to be whiles he calleth us into the society of his son, but what we should be, after he hath had mercy upon us, and hath adopted us freely. For by a verb of the future tense, he showeth what manner of change should follow righteousness.  3. Know ye not, that all we which have been baptized into jesus Christ, have been baptized into his death. 4 We are buried then with him by baptism into his death, that like as christ was raised up from the dead by the glory of the father, so we also should walk in newness of life. 
3 Know ye not. He proveth the former sentence: namely, that Christ killeth sin in his, by the effect of baptism, whereby we are incorporated into his faith. For it is out of question, that we put on Christ in baptism: 
Then do we truly grow up into the body of christ when his death bringeth forth fruit in us.  and with this condition are we baptized, that we should be one with him. Now Paul taketh another principle: namely, that we do then indeed grow up into the body of Christ, when his death bringeth forth his fruit in us. Yea he teacheth that this participation of death, is principally to be respected in baptism. For not only purgation, but also mortification and the dying of the old man is proposed there: whereby it is manifest, after we are received into the grace of Christ, the efficacy of his death appeareth strait ways. Finally, what this society with the death of Christ availeth, it followeth straightways.  
4 Being buried then with him. Now he beginneth to show, although he do not plainly declare, whereunto it appertaineth that we are baptised into the death of Christ: namely, that we being dead unto ourselves, might become new men. For from the participation of his death, he passeth conveniently unto the participation of life: because these two hang together by an inseparable connexion: 
Mortification & newness of life go together.  namely, the old man to be abolished by the death of Christ, that his resurrection might restore righteousness, and make us new creatures. And surely seeing Christ is given us unto life, to what end should we die with him, except we might rise again unto a better life? And therefore to no other end hath he slain that is mortal in us, but that he might truly quicken us. Furthermore, let us note that the Apostle doth not simply here exhort us to imitate Christ, as if he said the death of Christ is in steed of an example, which all Christians ought to follow. For he surely goeth higher, delivering doctrine, out of the which afterward he draweth exhortation, as it is easy. And this is the doctrine, that the death of Christ is effectual to extinguish and banish the pravity of the flesh: and his resurrection to raise up the newness of a better nature: and that by baptism we are received into the participation of this grace. This foundation being laid, a man may very aptly exhort Christians, that they strive to answer their calling. Moreover, it forceth not that this virtue doth not appear in all those are baptised. For Paul after his manner, because he speaketh unto the faithful, conjoineth the substance & effect with the external sign. For we know that by their faith is established & ratified whatsoever the Lord offereth by the visible pledge. To be brief he teacheth what is the verity of baptism rightly received. So to the Galathians he testifieth, 
Gal. 3.27. When the sacraments are effectual pledges and when the● be but bare signs.  that all they whosoever are baptized in Christ have put on Christ. For so a man must say so long as the institution of the Lord, and the faith of the godly agree together, For we never have bare and idle signs, but when our unthankfulness and wickedness hindereth the working of God's bountifulness. By the glory of the father: That is, through his notable power, whereby he hath declared himself truly glorious, and hath (as it were) manifested the greatness of his glory. So oftentimes in scripture is the power of God which hath showed itself in the resurrection of Christ, set forth by some excellent title: and not without cause, for it is grealy material, that by such express mention of the incomparable power of God, not only the faith of the last resurrection, which far exceedeth the capacity of flesh, but also other fruits which we receive by the resurrection of Christ, should be highly extolled with us.  5 For if we be graffed into the similitude of his death, even so also shall we be partakers of his resurrection. 6 Knowing this, that our old man is crucified together with him, that the body of sin might be destroyed, that we should not serve sin any more. 
5 For if we be graffed. By plainer words he proveth the argument, which he hath put down before. For, the similitude he bringeth in, taketh away all ambiguity because grafting doth not only note the conformity of example, but a secret conjunction, whereby we grow up together with him: so that he quickening us with his spirit; poureth his virtue into us. Therefore as a graft hath the condition of life and death common together with the tree in the which it is grafted: so it is reason we should no less be partakers of the life then of the death of Christ. For if we be grafted into the similitude of the death of Christ, and that is not without his resurrection: then no more shall our death be without a resurrection. But the words may have a two fold exposition, either that we are grafted in Christ into the similitude of his death: or simply we are grafted into his similitude. The first acception would require the greek Dative homoiomati, that is, to the similitude, to be referred to the showing of the manner. And I deny not but that hath a fuller sense, yet because the other agreeth better to the simplicity of the word, I have thought good to prefer it. Albeit it is but a small matter seeing both come to one sense. 
Phil. 2.7.  chrysostom thinketh Paul said, the similitude of death, for death: as in another place, 
How we are grafted into the similitude of the death of Christ.  being made in the similitude of men. But me think I see some greater Emphasis in this word. For besides that it availeth to infer the resurrection, it seemeth to tend unto this, not that we should die like Christ by a natural death: but that we have this congruency with his death: that as he died in the flesh which he received of us, so we should die in ourselves, that we may live in him. Then is it not the same death, but the like: for the resemblance or proportion between the death of this present life and spiritual renovation is to be noted. Graffed. This word is very significant●, for it declareth plainly that the Apostle doth not exhort only, but rather delivereth the doctrine of the benefit of Christ. For he requireth not any thing of us, which is to be done by our study or industry: 
Wherein the similitude of grafting holdeth not.  but he preacheth that grafting which is done by the hand of God. Neither is it convenient a man should go about to apply the metephor or comparison to every part. For between the grafting of trees and this our spiritual grafting, there will straightways appear a diversity: for, in that, the graft doth draw his nourishment from the root, but yet retaineth his natural property of bearing fruit: but in this insertion or grafting of ours, we do not only draw the juice and strength of life from Christ, but also we pass from our nature into his. Howbeit the mind of the Apostle is to note nothing else, than that efficacy of the death of Christ which showeth itself in the mortification of our flesh: and that of his resurrection, to renew in us a better nature of the spirit.  
6 That our old man. It is called the old man, as the old testament is so called in respect of the new. For it beginneth to be old, when our regeneration being begun, 
How it is called the old man.  it is by little and little destroyed, and he meaneth the whole nature, which we bring out of our mother's womb, which is so uncapable of the kingdom of God, t●● must needs perish so far forth, as we may be restored into 〈◊〉 life. He saith this old man is fastened to the cross of Christ, because through his virtue it is slain. And he hath precisely alluded unto the Cross, that he might expressly show, 
How the old man is crucified.  how we have not mortification else where, then by the participation of his death. For I do not agree unto them, who understand that he said rather crucified then dead, because it liveth yet and floorisheth on some part. That is verily a true saying: yet it agreeth but little with the present place. The body of sin, 
What is meant by the body of sin.  which he addeth a little after, signifieth not the flesh and bones, but the mass of sin and corruption. For man being left to his own nature, is a mass contracted of sin. He noteth the end of this abolishing when he saith: That we should not serve sin any more. Whereby it followeth, that so long as we are the sons of Adam, and nothing else but men, we are so subject unto sin, that we can do nothing else but sin: but being grafted into Christ, we are delivered from this miserable necessity: not that by and by we cease altogether to sin, but that at length we become Victorers in the fight.  7 For he that is dead is justified from sin. 8 For if so that we be dead with Christ, we believe that we shall also live him. 9 Knowing that Christ being raised from the dead, dieth no more, death hath no more power over him. 10 For in that he died, he died to sin once: but in that he liveth, he liveth unto God. 11 So ye also esteem yourselves dead verily unto sin: but living unto God in Christ jesus our Lord. 
7. For he that is dead. This is an argument taken from the property or effect of death. For if death put down all the actions of life, we which are dead must needs cease from the actions of that life, which actions it exercised whiles the same life continued. For justified understand freed and deliuer●●●●om servitude or bondage. For as he is loosed from the b●●● of accusation, who is freed from the sentence of the judge: so death losing us from this life, doth free us from all the actions thereof. Furthermore, albeit there is no where amongst men such an example extant, yet there is no cause, why thou shouldest think this that is said here, either to be a vain imagination, or shouldest despair because thou findest not thyself in the number of those, who have utterly crucified the flesh. For this work of God is not perfected the same day it is begun in us: but it increaseth by little and little, & by daily increments as by degrees is brought to perfection. 
The fruit of our communication with the death of Christ, is that the flesh with his concupiscences be mortified.  To be brief then, take it thus, if thou art a Christian, there must appear in thee, the sign of thy communication with the death of Christ: whose fruit is, that the flesh be crucified with all his concupiscences. Howbeit thou mayest not therefore count this communication as none, because as yet thou dost feel some relics of the flesh to live in thee: but thou art continually to study for the augmentation thereof, until thou art come unto the mark. For it is well if our flesh be continually mortified, and we have profited well, when the flesh, being subdued, hath yielded to the holy spirit. There is another communication of the death of Christ, whereof as the Apostle speaketh often else where, so to the Cor. namely, 
2. Cor. 4.  the bearing of the cross, after which followeth the participation of eternal life.  
8. For if we be dead. This he repeateth to no other end, then that he might add a declaration, which followeth afterward, that Christ being once raised from the dead dieth no more. Whereby he teacheth, that this newness of life must be followed after of Christians their whole life. For if they ought to represent in themselves by the mortification of the flesh, the image of Christ, and life of the spirit, 
How mortification must be once for all.  that must be done once for all, but this must continue still. Not as though the flesh were mortified in us in a moment, as we said of late: but because we must not revolt or go back in mortifying the flesh. For if we turn back unto our filthiness, we deny Christ, of whom we cannot be partakers, but by newness of life, even as he leadeth a life incorruptible.  
9 Death hath no more power over him. He seemeth to insinuate, that death did once conquer or rule over Christ. And verily when he gave himself to death for us, he did in a sort subject himself unto the power of death: yet with that condition, that it was impossible for him to be holden bound with the sorrows of it, to be overcome or swallowed up of it. Therefore in yielding unto the power of death for a moment, 
Christ for a while yielded unto death.  he swallowed up death for ever. Albeit in speaking more simply, the power of death is referred unto the voluntary condition of death, to whom resurrection hath set an end. The meaning is, Christ who now quickeneth the faithful with his spirit, or inspireth life into them by his secret power from heaven, was exempted from the power of death, when he rose again, that he might deliver all his from the same.  
10 He died to sin once. Whereas he said, that we, after the example of Christ are loosed for ever from the yoke of death, now he applieth it unto his purpose, namely, that we are no longer subject unto the tyranny of sin: and that he declareth by the final cause of the death of Christ, in as much as he died that he might extinguish sin.  
Furthermore, in the phrase of speech is to be noted what is proper unto Christ. For he saith not, he is dead unto sin, that he might cease to sin, like as it must be said, if the talk be of us: but because he died for sin, that offering himself the price of our redemption, he might bring the power and authority of sin unto nought. And he saith that he died once, not only because eternal redemption being purchased by his only one sacrifice, & purgation of sin being made by his blood, he hath sanctified the faithful for ever: but also that we might be aunswearable by a mutual resemblance or similitude. For albeit death spiritual hath his continual proceedings in us, yet are we properly said to die once, whiles Christ by his blood reconciling us to the father, 
Heb. 10.14.  doth also by the virtue of his spirit regenerate us. In that he liveth. Wither you expound it with God or in God all cometh to one sense. For his meaning is, he now liveth a life subject to no mortality, in the immortal & incorruptible kingdom of God: 
The figure of Christ his celestial life ought to appear in the regeneration of the godly.  the figure whereof ought to appear in the regeneration of the godly. Here we are to keep in mind the word similitude. For he saith not we shall live in heaven as Christ liveth there: but he maketh that new life which by regeneration we lead in earth conformable to his celestial life. And whereas he saith we must die to sin after his example, it is not so, that it may be called the same death. For we die to sin, when sin dieth in us, but it is otherwise in Christ who by dying, did put sin to flight. Now verily whereas he said before, we believe there is a life shallbe common unto us, by the word believe, he sufficiently showeth, that he speaketh of the grace of Christ. For if he had only admonished us of our duty, he should have said thus, seeing we are dead with Christ, we must likewise live with him. And this word believe noteth that the doctrine of faith is handled here, which is grounded upon the promises: as though it were said, Christians ought to resolve themselves that through the benefit of Christ they are so dead according to the flesh, that the same Christ may continued in them newness of life unto the end. The future tense in the verb, live, doth not appertain unto the last resurrection: but simply noteth the perpetual course of a new life, so long as we live in this world.  
11 Even so you, esteem yourselves etc. Now is added that definition of the analogy, 
How we may die, even whiles we live.  which I touched. For whereas he said that Christ died once for sin, and liveth for ever unto God, applying both unto us, he now admonisheth how we may die in living: namely when we renounce sin. But withal he omitteth not that part, namely, when we have once embraced the grace of Christ by faith: although the mortification of the flesh be but begun in us, yet in this same is the life of sin extinguished, that in steed thereof spiritual newness, which is heavenly, might dure for ever. For except Christ did kill sin in us, once even unto the end, his grace should not be firm and stable. the meaning therefore of the words is, esteem, the case is thus with you, as Christ died once, that he might slay sin, so you must die once that ye may cease to sin hereafter: yea you must daily proceed in that mortification which is begun in you, until sin be utterly extinguished. As christ was raised unto an incorruptible life, so ye must be regenerate by the grace of God, that ye may lead your whole life in holiness & righteousness: seeing this virtue of the holy spirit whereby ye are renewed, is eternal, & shall flourish for ever. I had rather keep the words of Paul, in Christ jesus, then with Erasmus to translate it, by Christ: for so the grafting is better expressed which maketh us one with Christ.  12 Let not sin therefore reign in our mortal body, that ye might obey it, in the lusts thereof. 13 And give not your members weapons of unrighteousness unto sin: but give yourselves to God, as living from the dead: and your members weapons of righteousness unto God. 
12 Let not sin therefore reign. Now he beginneth an exhortation, which voluntarily ariseth out of the doctrine which he delivered of our communication with Christ: albeit sin abideth in us, yet is it absurd that it should be of power to reign in us, for the virtue of sanctification ought to have the superiority over it, that our life might testify, we are indeed the members of Christ. Of late I admonished that this word, body, is not to be taken for the flesh, skin, and bones, 
By body is meant the whole corrupted mass of man.  but (if I may say so) for the whole mass of man. And that may be gathered more certainly out of this present place: because another member which he will add strait ways concerning the parts of the body, is also extended unto the soul. And so Paul meaneth even grossly the earthly man. For the corruption of our nature causeth, that we show forth nothing worthy of our original. So God also whiles he complaineth that man is become flesh or carnal as the bruit beasts, leaveth nothing unto him, but that is earthly. 
Gen. 6.3.  Hereunto appertaineth that saying of Christ. That which is borne of flesh is flesh. 
joh. 3.6.  For if any object that there is another consideration of the soul: the answer is at hand, namely, as we are now degenerate, our souls are so fastened to the earth, and so addicted to our bodies, that they are fallen from their dignity or excellency. Furthermore, the nature of man is called corporal, because he being deprived of celestial grace, is only a certain deceivable shadow or image. And add, that this body is called mortal of Paul by contempt, that he might teach how the whole nature of man inclineth unto death and destruction. Now verily he calleth sin, that first corruption abiding in our souls, which draweth us to sin, whence properly all evil deeds, and abominations flow. Between that and us he putteth concupiscences in the midst, that that might be in steed of a king, concupiscences as statutes, and commandments.  
13 Give not your members. When sin hath once gotten the dominion in our soul, all our members are strait ways given over into his obsequy or obedience. Wherefore he describeth here the kingdom of sin by the sequels, that he might declare the better, what we must do, if we will shake off his yoke. And he borroweth his similitude from warfare, whiles he calleth our members weapons: like as if he said, as a soldier hath always weapons in a readiness, to use them as often as he shallbe commanded by his captain, and never useth them, but at his appointment: so Christians ought to esteem all their members to be weapons of the spiritual warfare. 
We are the soldiers of Christ, & aught to have nothing to do with the camps of sin.  If therefore they abuse any member of theirs unto wickedness, they are worthy to be blamed. But by the oath of warfare, they have bound themselves to God and Christ, by which oath they are tied. They ought therefore to have nothing to do with the camps of sin. They may see here by what right they can pretend the name of Christian, whose whole members being as it were the brothel houses of Satan, are ready to commit all filthiness. On the contrary now he biddeth us give ourselves wholly to God: namely, that we restraining our mind and heart from all wandering, whereunto the lusts of the flesh draw us, might intend upon the will of God only, might be ready to receive his commandments, and prepared to obey his precepts: that our members also might be destinated and consecrated to his pleasure: that all the powers of our soul and body, might favour nothing but his glory. And the reason is added, because it is not in vain, that the former life being done away, the Lord hath created us to a new, after which, actions & deeds ought to follow.  14 For sin shall not have dominion over you. For you are not under the law: but under grace. 15 What then? Shall we sin, because we are not under the law but under grace? God forbidden. 16 Know ye not, that to whom ye have given yourselves servants to obey, his servants ye are whom ye do obey: whether it be of sin unto death: or of obedience unto righteousness? 17 But thanks be to God, that ye were the servants of sin: but ye have obeyed from the heart, the type of doctrine whereinto ye have been brought. 18 And being freed from sin, ye are made the servants of righteousness. 
14 For sin shall not have dominion. It is not necessary to abide long in reciting and refuting those expositions which have none or but little show of truth. There is one which may more probably be suffered then the rest: namely which taketh this word under the law. For, to be subject unto the letter of the law, which doth not renew the mind: as again, to be under grace, is as much, as by the spirit of grace to be freed from evil concupiscences. But that exposition is not simply allowed of me. For if we take that sense, whereunto shall that interogation tend which followeth strait ways? Shall we sin because we are not under the law? The Apostle would never have subjecteth such a question, except be had meant, that we are freed from the rigour of the law, that God might no more deal with us according to extreme justice: wherefore, there is no doubt but his meaning is to show here some deliverance from the bondage of the law of the Lord. But all contention laid apart, I will briefly declare what I think. And first here seemeth unto me to be a consolation, wherewith the faithful are confirmed, that they faint not in the study of holiness, through the feeling of their weakness. He did exhort them that they should apply all their powers unto the obedience of righteousness. But so long as they carry about the relics of the flesh, they must needs halt somewhat. Therefore lest they, being overcome with the knowledge of their infirmity, should despair, he preventeth this in time, comforting them in this, that their works are not to be examined according to the severe rule of the law, but their impurity being remitted, God doth favourably & mercifully accept of them. The yoke of the law cannot be borne, but it breaketh or crusheth those that bear it: it remaineth therefore that the faithful flee unto Christ, and desire him to be their deliverer. And so he offereth himself. For to this end took he upon him the servitude of the law, whereunto otherwise he was not a debtor, that he might deliver those were under the law, as the Apostle saith unto the Galathians. 
Gal. 4.5. What is the meaning when it is said, we are not under the law.  Therefore, not to be under the law, signifieth, not only that by the dead letter is prescribed unto us, that which maketh us guilty, because we are unable to perform it: but also that we are not subject unto the law, as it requireth perfect righteousness, pronouncing death against all those transgress it in any part. Under the name of grace we understand likewise both parts of redemption: that is, the remission of sins, whereby God imputeth righteousness unto us: and the sanctification of the spirit, by the which he frameth us a new unto good works. I take the particle adversative to be put for a causal, which happeneth often: as though it were said, because we are under grace, therefore we are not under the law. Now the sense shallbe plain. For the Apostles mind is to comfort us, that we faint not in the study of well doing, for that we feel as yet in ourselves many imperfections. For howsoever we be vexed with the sting of sin, yet it cannot subdue us, because we get the upper hand through the spirit of God: Moreover being under grace we are free from the severe exaction of the law. Here furthermore the Apostle is to be understood to take it for a thing granted, that all they who are destitute of the grace of God, being bound unto the yoke of the law, are holden under condemnation. And so on the contrary a man may argue, that so long as men are under the law, they are subject to the power of sin.  
15 What then? Because the wisdom of the flesh always crieth out against the mysteries of God, he necessarily addeth this Preoccupation. For seeing the law is the rule of righteousness, and was given to govern men: we think, that it being broken, straightways all discipline falleth to the ground, the bars are broken, and finally, there remaineth no choice or difference of good and evil. But herein we are deceived, that by the abrogation of the law, we think that righteousness is abolished, which God commendeth unto us in the law: 
We are not delivered from the obedience of the commandments but from the curse of the law.  For this is not to be drawn unto the precepts teaching a right form of life, which Christ confirmeth and establisheth, rather than abrogateth. And this verily is the proper solution, that nothing else is taken away but the curse of the law, whereunto all men that are out of grace be subject. But Paul albeit he doth not expressly show that, yet indirectly he declareth it.  
16 God forbid. Know ye not. It is not a bare rejection, as some have thought, as though he had rather detest such a question, then refute it. For strait after followeth a confutation taken from the nature of contraries, almost to this sense, between the yoke of Christ and sin, there is more contrariety, then that any can together bear them both. If we sin, we deliver ourselves into the servitude of sin: but on the contrary, the faithful are redeemed from the tyranny of sin, that they might serve Christ: therefore it is impossible they should abide bound unto sin. But it shallbe profitable more nearly to discuss the order of this argument as it is digested of Paul. To whom you obey. This relative hath the force of a Particle causal, as it doth often come to pass. Like as if one said, there is no kind of wickedness, a parricide will not do, who doubted not to commit the greatest mischief of all, & such a cruelty as in itself is almost abhorred of the very beasts. And the reason of Paul is taken partly from the effects, partly from the nature of Correlatives. For first, if they obey, he gathereth they are servants: because their obedience testifieth that he hath power to command, who bringeth them so into his obsequy. This reason is taken from the effect of servitude: out of the which ariseth that other, if ye be servants: Then again is the power of dominating in him. Or of obedience. He speaketh improperly. For if he would have made one part answer another, he should have said, or of righteousness unto life. But seeing the inversion of the words did hinder nothing the sense of the matter, he choose rather, by the name of obedience, to express what righteousness is. Wherein yet there is the figure Metonymia, because obedience is taken for the commandments of GOD which are to be obeyed. 
Obedience put for the commandments are to be obeyed.  And whereas he hath put down this word obedience, without any addition, thereby he declareth it is God only, unto whose authority consciences ought to be subject. And therefore obedience, yea though that name of God be not expressed, nevertheless is referred unto God, for it cannot be manifold.  
17 But thanks be unto God. This is the application of the similitude unto the present cause: wherein although they were only to have been admonished, that they are not the servants of sin, he addeth a thanksgiving, first, that he might teach, how it is not of their own merit, but of the singular mercy of God: and also that by the thanksgiving they might learn, how great a benefit of God it is, and so much the more might be encouraged to detest sin. And he giveth thanks, not in respect of that time wherein they were the servants of sin, but, for that deliverance followed, 
Wherefore Paul giveth thanks.  whiles they ceased to be that they were before. And this secret comparison of the former estate with the present, hath an Emphasis. For the Apostle taketh up the slanderers of the grace of Christ, whiles he showeth the that ceasing, all mankind is holden captive under sin: but so soon as that showeth itself, the kingdom of sin ceaseth.  
hereupon we may gather, that we are not therefore freed from the servitude of the law, that we should sin: because the law doth not lose his dominion or power, before the grace of God have taken us to itself, that it might restore righteousness in us: and therefore it is impossible we should be under sin, when the grace of God reigneth in us. For we showed before, that under this word is contained the spirit of regeneration, you have obeyed from the heart. Here also Paul compareth by the way of contrariety, the secret virtue of the spirit, with the external letter, as though he said, Christ inwardly frameth our hearts better, then if the law should force them by threatening, and terrifying. And so is that obloquy done away, namely, if Christ deliver us from the subjection of the law, he bringeth liberty of sin: 
To what end we are delivered from sin in Christ.  Seeing he doth not deliver his, that they should live as they list, or that they should triumph without modesty, as lose horses through the fields: but leadeth them unto the best kind of life. Although Erasmus following the old interpreter chooseth rather to translate it form, I am constrained to leave this word type, which word Paul useth: except some peradventure had rather turn it example. For he seemeth unto me to note the express image of that righteousness, which Christ graveth in our hearts. And that answereth to the prescript or determinate rule of the law, whereunto all our actions ought to be form, that they lean not to the right or left hand.  
18 But being freed from sin. The meaning is, it is absurd, that any after he is delivered out of bondage, should abide in the condition of servitude: for he ought to defend that state of liberty which he hath received. It is not meet then, that you should be brought again under the power of sin, from the which you were delivered by the manumising of Christ. This argument is taken from the efficient cause. There followeth also another, taken from the final cause, namely, to this end are ye exempted from the servitude of sin, that ye might pass into the kingdom of righteousness: therefore ye ought to be altogether unmindful of sin, and to turn your whole mind unto righteousness, into the obedience whereof ye are brought. And it is to be noted, that no man can serve righteousness, except by the power and benefit of God, 
They only can serve righteousness whom Christ hath delivered from the tyranny of sin. joh. 8.36.  he be first delivered from the power and tyranny of sin. As Christ himself testifieth: If the son shall make you free, ye shall be free in deed. What then shall our preparations, by the virtue of our free will, be, if the beginning of goodness depend upon this manumission, which the only grace of God accomplisheth.  19 I speak after the manner of man, because of the infirmity of your flesh: as ye have given your members servants of uncleanness, and to iniquity, into iniquity, even so now also give your members servants of righteousness unto sanctification. 
19 I speak etc. He saith that he speaketh after the manner of man, not in respect of the substance, but in respect of the form: as Christ in the 3. of john faith that he offereth earthly things, 
john 3.12. How Paul speaketh after the manner of man.  whiles notwithstanding he entreateth of heavenly mysteries: but yet not so honourably as the dignity of things required, because he would humble himself unto the capacity of the rude & simple people. And thus the Apostle speaketh by the way of Preface, that he might the better show that calumniation to be too gross and wicked, when the freedom got by Christ, is thought to give liberty of sinning. And withal he adverticeth the faithful that nothing can be more absurd, or rather filthy and shameful, then that the spiritual grace of Christ should be of less force with them, than an earthly manumission or freedom. As though he said, by the comparing of righteousness and sin, I can show how much more fervently ye ought to be drawn into the obsequy of that, than ever ye obeyed this: but yet that I might something pardon your weakness, I omit that comparison.  
Howbeit that I may deal with you very favourably, this I may by right require of you, that at the least ye do not embrace righteousness more coldly, or negligently, than ye have served sin. And therein is included a certain kind of silence or concealing, when we will have more understood, than we express by words. For he doth nevertheless exhort them to obey righteousness so much the more studiously, as it is more worthy than sin to be served: although he seemeth not to require so much in words. As ye have given. That is, seeing before this, all your members were so ready to obey sin, thereby it easily appeared, how miserably the pravity of your flesh did hold you captive and bound. Now therefore in like sort be prone and ready to be ruled of God: and let not your courage be less now in doing of good, than it was before in doing of evil. He doth not observe the order of the Antithesis, to apply the parts on both sides: as to the Thessalonians he opposeth uncleanness against holiness. Yet his meaning is apparent. First, he setteth down two kinds, uncleanness, 
1. Thes. 4.7.  and iniquity: the first whereof is opposed to chastity, and sanctimony, the other hath respect unto injuries, whereby our neighbours are hurt. Moreover, he repeateth this word iniquity twice, in a divers sense. For in the first place it signifieth, rapines, deceipts, perjuries, and all kind of injuries: 
Iniquity hath a twofold acception.  in the second place it signifieth the universal corruption of life: as if it were put thus, ye have given over your members to commit wicked works, that the kingdom of sin might flourish in you. I understand righteousness to be put for the law and rule of a right life, whose end is sanctification: namely that the faithful consecrate themselves in purity to the worship of God.  20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things, whereof ye are now ashamed? For their end is death. 22 But now being freed from sin, and made the servants of God, ye have your fruit in holiness, and the end everlasting life. 23 For the wages of sin is death: but the gift of God, is eternal life, in Christ jesus our Lord. 
20 For when ye were. Yet he repeateth that contrariety, between the yoke of sin and righteousness, whereof he made mention before. For sin and righteousness, are things so contrary: that he, which voweth himself to one, must needs departed from the other. And that he doth to the end, that whiles they are looked upon, either of them by themselves, it might more easily appear what a man is to look for of them both. For separation or distinction helpeth in the consideration of the nature of every thing. Therefore he setteth sin on one hand, and righteousness on the other, then having put a difference, he showeth what doth follow on both sides. Let us therefore remember, that the Apostle doth yet argue from contraries, after this manner, so long as ye were the servants of sin, ye were free from righteousness, now on the contrary, ye must serve righteousness, because ye are free from the yoke of sin. He calleth those free from righteousness, who are holden by no rain of obedience to the study of righteousness. 
Who are called free from righteousness.  This is the liberty or licentiousness of the flesh, which freeth us so from God, that it maketh us the bondslaves of the devil. Miserable & cursed then is that liberty, which by an unbridled, or rather by a mad fury triumpheth to destruction.  
21 What fruit therefore, etc. He could not any way more substantially express his mind, then by appealing to their conscience, and as it were in their person to be ashamed. For the godly assoon as they begin to be illuminated by the spirit of Christ, and the preaching of the Gospel, all the former part of their life, which they have led out of Christ, they do willingly acknowledge to have been damnable: and they are so far from going about to excuse themselves, that rather they are ashamed of themselves. And also they do always call to mind the remembrance of their ignominy, to the end they being so ashamed, might more truly, and more readily be humbled before the Lord. Neither is it in vain he saith, Now ye are ashamed. For he insinuateth, with how blind love of ourselves we are taken, whiles we are plunged in the mists of sin, that we esteem not of so great uncleanness in us. It is only the light of the Lord, which can open our eyes, that they may see the corruption lurketh in our flesh.  

Who is truly endued with the principles of Christian religion.  To conclude therefore, he is endued with the principles of Christian philosophy, who indeed is displeased with himself, & hath learned well to be ashamed of his own misery. Finally by the consequent he showeth yet more plainly, how greatly they ought to be ashamed, when they understand, that they were even at the threshold of death & destruction: yea were already entered the gates of death, if they had not been drawn back by the mercy of God.  

A twofold end of sin, and righteousness.  22 You have your fruit. As before he put down a twofold end of sin, so now of righteousness. Sin, in this life bringeth the torments of an evil conscience, and after this life eternal death. Of righteousness, in this life we reap for fruit, sanctification: in time to come we hope for eternal life. These things, unless we were too sottish, aught to beget in us, a hatred and horror of sin, and a love and desire of righteousness. And whereas some do take this word Telos for tribute, I think it is not the meaning of the Apostle. For although it is true, that we suffer the punishment of death for sin, yet that word cannot agree to the other member, whereunto it is applied of Paul. For life is not called the tribute of righteousness.  
23 For the wages of sin. There are some which think, that here is noted displeasantly, how hard a wage is paid to sinners, whiles Paul compareth death to cates, which word with the Grecians sometime is taken for the diet of soldiers. But rather he seemeth indirectly to check the blind appetites of those, who dangerously entangle themselves, with the enticements of sin, no otherwise then fishes with the hook.  
Howbeit it shallbe more simply to take it for stipends or wages. For surely death is a very sufficient reward for the reprobate. And it is the conclusion, & as it were the Epilogue of the former sentence. And yet is it not in vain that he repeateth the same thing in other words again: for by doubling the terror, he would make sin more detestable. But the gift of God. They are deceived which translate this proposition thus, 
What is meant by the gift of God, and what fruit the same bringeth worth in us.  life eternal is the gift of God: as though righteousness were the subiectum and gift of God predicatum. Because that sense should make nothing unto the contraposition. But as before he taught, that sin bringeth forth nothing but death: so now he addeth, that this gift of God, namely, our justification, and sanctification, bringeth unto us the blessedness of eternal life. Or, if you had rather, as sin is the cause of death, so righteousness wherewith we are endued by Christ, hath restored eternal life unto us. In the mean while, here we may most certainly gather that our salvation is wholly of the grace, & mere bountifulness of God. He might otherwise have said, the wages of righteousness is eternal life, that one member might have answered another: but he saw it was the gift of God, whereby we obtain life, and not our merit. And that gift also, is not one, nor single: for we being clothed with the righteousness of the son, are reconciled to God, and by the virtue of the spirit, renewed into holiness of life. And therefore he addeth, in Christ jesus our Lord, that he might draw us from all opinion of our own worthiness.   

CHAP. 7.  1 Do ye not know brethren (for I speak to them know the law) that the law hath dominion over a man as long as he liveth? 2 For the woman which is in subjection to a man, is bound by the law to the man, whiles he liveth: but if the man be dead, she is delivered from the law of man. 3 So then, if while the man liveth, she take another man, she shallbe called an adulteress: but if the man be dead, she is free from the law, so that she is not an adulteress, though she take another man. 4 So ye, my brethren, are dead also to the law by the body of Christ, that ye should be unto another, even unto him, that is raised up from the dead, that we should bring forth fruit unto God, 
ALthough he had sufficiently (as in such brevity it could be) unfolded the question of the abrogation of the law: yet because it was both a difficult question, and of itself might bring forth many others, he doth more copiously declare, how the law is abrogated from us: secondly he showeth what profit we get thereby: because whiles it doth hold us bound without Christ, it can do nothing but condemn us. And least any should thereby accuse the law, he meeteth with the objections of the flesh, and refuteth them: where he excellently handleth a notable place of the use of the Law.  
1 Do ye not know. Let the general proposition be, that the law was given to no other end unto men, then that it should govern this present life, 
To what end the law was given.  with those be dead it hath no place. Whereunto afterward, he addeth a more special: namely, that we are dead unto the law in the body of Christ. Some other understand, that the dominion of the law abideth so long to bind us, as the use thereof is in force. But because this sentence is somewhat obscure, and it doth not so properly agree unto that special proposition followeth straightways: I had rather follow those, who take it to be spoken of the life of man, and not of the life of the law. And the interrogation verily hath more strength to set forth the certainty of the matter is spoken of. For it showeth that that is not strange or unknown to any of them: but is indifferently granted among all. For I speak to them have knowledge. This parenthesis, is to be referred thither, whither the proposition is referred, as if he should say, that he knew they were not so unskilful of the law, as they could doubt of that. And albeit both might be understood, of all laws together, yet is it better to understand it, of the law of God, which is now in question. Whereas some think the knowledge of the law, is attributed unto the Romans, because the best part of the world, was under their Empire, & government, that is very childish. For partly he speaketh unto jews, or other strangers, partly unto vulgar & obscure men. Yea, he chief respecteth the jews, with whom he had to do concerning the abrogation of the law. And lest they should think they were dealt withal very captiously, he showeth that he taketh a principle common & known to them all, whereof they could not be ignorant, who were brought up from their infancy in the doctrine of the law.  
2 For the woman which is in subjection to the man. He bringeth a similitude, whereby he proveth that we are so freed from the law, that it hath properly & by right no power over us any more. And albeit he could have proved it by other reasons: yet because the example of matrimony served very well to set out the matter, in steed of a confirmation he hath inserted a similitude taken from thence. Howbeit lest it should trouble any man, that the members compared one with another do not agree at all: we are to be admonished, that the mind of the Apostle was purposely by a little inversion to avoid the spite of a more rigorous or severe word. He should have said, that he might have framed his similitude in order, the woman after the death of her husband is loosed from the bond of matrimony: the law which is in steed of an husband to us, is dead unto us. Therefore we are free from the power thereof. But lest he should offend the jews with the asperity of the word, if he had said that the law was dead, he used a digression, or deflection, saying, we are dead to the law. He seemeth unto many to argue from the lesser to the greater: yet because I fear, lest that be more wrested, I rather allow the former interpretation, which is more simple. The whole argument therefore is to be directed into this order. The woman is bound unto her husband by the law, so long as he liveth, so that she cannot take another: but after the death of her husband she is loosed from the bond of that law, so that she may marry whom she will.  
Then followeth the application,  
The law was as it were our husband, under whose yoke we were holden, till it was dead unto us.  
After the death of the law, Christ took us, that is, joined us being freed from the law, unto himself. Therefore we being joined unto Christ risen from the dead, aught to cleave unto him only: and as the life of Christ after his resurrection is eternal, so after this there shall be no divorcement.  
Moreover, the word law is not always here put in one and the same sense: 
The word law diversly taken.  but sometimes it signifieth the mutual right of wedlock, sometimes the authority of the husband, to whom the wife is subject, sometimes the doctrine of Moses. And we are to remember, that Paul doth here touch that part only, which is proper unto the ministery of Moses. For as concerning the ten commandments wherein God hath delivered what is right, & hath ordered our life, we are not to dream of any abrogation of the law: because the will of God ought to stand for ever. Therefore we are diligently to remember, that this deliverance, is not from that righteousness is taught in the law: but from the severe exaction of the law, and that curse proceedeth thence. Then the rule of life, which the law prescribeth is not abrogated: but that quality which is opposed to the liberty purchased by Christ, namely, whiles it requireth absolute perfection: because we perform it not, it holdeth us bound under the gilt of eternal death. But because his meaning was not, here to decide what the right of matrimony is: he was not greatly careful to reckon up the causes, which make a woman free from her husband. Unaptly therefore should sure doctrine in that respect be sought for here.  
4 By the body of Christ. First of all, Christ having erected the banner of his cross, did triumph over sin: which could not be, unless the hand writing were canceled, wherein we were bound. That hand writing is the law, which, whiles it standeth in force, maketh us debtor unto sin, & therefore is called the strength of sin. From the power therefore of this hand writing we are delivered in the body of Christ, whiles it is fastened to his cross. 
How the law is the strength of sin.  But the Apostle goeth further, namely, saying, that the bond of the law was loosed. Not that we should live according to our minds, as a widow woman is left to her own mind whiles she is a widow: but we are now bound to another husband: yea, from hand to hand (as they say) we are passed from the law unto Christ. In the mean while he mitigateth the austerity of the sentence, when he saith, that Christ delivered us from the yoke of the law, that he might graft us into his own body. For although Christ did voluntarily subject himself unto the law for a time, yet is it not meet the law should have dominion over him. Furthermore, that liberty which is proper to him, he communicateth also to his members. Therefore it is no marvel if he deliver those from the yoke of the law, whom he coupleth unto himself by a sacred connexion, that they might be one body with him. His, who was raised from the dead, We have already said, that Christ is put in the place of the law, lest any liberty should be imagined without him, or lest any should dare to make a divorcement from the law, 
The life purchased by Christ, is eternal.  not being yet dead to himself. Now he useth this circumlocution to note the eterniti of that life, which christ hath purchased by his resurrection: that Christians might know, this copulation is perpetual. Finally, he speaketh more clearly of the spiritual matrimony of Christ with his church, to the Ephe. That we might bring forth fruit to god. 
Ephe. 6.  He always addeth the final cause, lest any under this pretence, that Christ hath delivered us from the servitude of the law, should cocker the flesh and the lusts thereof, For he offered us with himself in sacrifice to the father, and to this end he regenerateth us, 
What fruits we should bring forth in Christ.  that we might fructify to God in newness of life. And we know what fruits our heavenly father requireth of us: namely, holiness and righteousness. Neither is it prejudicial to our liberty, if we serve God. Yea, if we will enjoy so excellent a benefit of Christ, afterward we are not, but to study how the glory of God may be advanced, for which cause Christ hath taken us: otherwise we abide still not only the servants of the law, but of sin and death.  5 For when we were in the flesh, the affections of sins, which are by the law, wrought in our members to bring forth fruit unto death. 6 But now we are delivered from the law, being dead unto it, wherein we were holden: that we should serve in newness of the spirit, and not in oldness of the letter. 
5 For when we were. By the contrary he showeth yet more plainly, how ill those, that are zealous of the law, deal, to detain the faithful yet under the power thereof. For so long as the literal doctrine of the law ruleth and beareth sway, the lasciviousness of the flesh is not bridled, but rather it increaseth. Whereby it followeth that the kingdom of righteousness is not established, till Christ have freed us from the law. And withal Paul admonisheth what works do become us being loosed from the law. So long therefore as a man is holden under the yoke of the law, by sinning continually, he can bring nothing unto himself but death. If the service of the law begetteth sin only, than deliverance which is contrary must tend unto righteousness: if that lead unto death, than this unto life. But let us consider the very words of Paul. Whiles he goeth about to describe that time, wherein we were under the dominion of the law, he saith we were in the flesh. Whereby we understand, that all they which are under the law, reap nothing else thereby, then that without fruit and efficacy their ears are beaten with the external breath thereof: seeing they are inwardly destitute of the spirit of God. Therefore they must needs abide altogether corrupt, & perverse, until a better remedy come to heal their disease. And note the usual phrase of the Scripture, to be in the flesh, for, 
What it is to be in the flesh.  to be endued only with the gifts of nature, without that special grace, wherewith God vouchsafeth his elect. Furthermore, if this whole state of life be corrupt it is apparent that naturally there is no part of our soul sound: neither is there any other power of free will, but that it may send forth evil affections as darts into every part. Affections of sins which are by the law. That is, the law did stir up evil affections in us, which did declare their efficacy in all our members. For there is no part, which did not serve the evil affections. This is the work of the law: namely, to inflame our hearts the more, that they should burst forth into such lusts, if that inward master of the spirit be not present. But observe here, that the law is matched with the corrupt nature of man: whose perversity and lust, the more it is restrained by the bars of the law, the more furiously it bursteth forth. He addeth again, so long as the affections of the flesh were ruled under the law, they brought forth fruit unto death, that they might show, how the law by itself killeth, whereby it followeth that they are foolish, who so greatly covet after that service, bringeth death.  
6 But now we are freed from the law. He pursueth his argument from contraries, if the band of the law did so little prevail to bridle the flesh, that it was rather an increment of sin: then of necessity must we be loosed, that we may cease to sin. If then we be freed from the bondage of the law, that we might serve God: they do wickedly, which take from hence liberty of sinning. And they speak wickedly, which say by this means the rains are loosed to concupiscence. Note therefore, we are then loosed from the law, when God doth endue us, being freed from the severe exaction, and curse thereof, with his spirit, that we might walk in his ways. Being dead to it. This part containeth a reason, or rather showeth the manner whereby we are delivered: namely, whiles the law is so far forth abrogated from us, that we be not oppressed with the burden thereof: or lest that the severe rigour thereof overwhelm us in the Curse. In the newness of the spirit. He opposeth the spirit against the letter, because, before that our will by the holy Ghost, be form unto the will of God, we have nothing in the law but the outward letter: 
Why newness is ascribed unto the spirit.  which in deed bridleth our external actions, but it restraineth not the fury of our concupiscence at all. He attributeth newness unto the spirit, because it succeed in the steed of the old man: as the Letter is called old, which perisheth by the regeneration of the spirit.  7 What shall we say then? is the law sin? God forbidden. But I knew not sin, but by the law. For I had not known concupiscence, except the law had said, thou shalt not lust. 8 But sin took an occasion by the commandment. & wrought in me all manner of concupiscence. 
7 What shall we say then? Because it was said, we must be delivered from the law, that we might serve God in the newness of spirit, this fault did seem to be in the law, as though it did drive us unto sin. But, seeing that is very absurd, the Apostle did very well to take in hand to refute it. When he demandeth therefore, whether the law be sin, his meaning is, whether it beget sin so, that the fault thereof aught to be imputed to the law. 
Sin remaineth in us & not in the law.  But I knew not sin. Then doth sin abide in us, and not in the law: because the cause of sin is the wicked concupiscence of our flesh, & we come into the knowledge thereof by the knowledge of the righteousness of God, which is declared unto us in the law. But you are not to understand it, as though there were no difference at all between right & wrong without the law. But the either we are too blind in seeing our corruption, or else whiles we flatter ourselves, we are altogether secure: as also it followeth. For I had not known concupiscence. This is therefore a declaration of the former sentence: wherein he showeth that that ignorance of sin whereof he spoke, did stand in this, that men marked not their concupiscence.  
And purposely he persisteth in one kind, wherein chief Hypocrisy reigneth, whereunto reckless pampering, and security is always annexed. For men are never so deprived of judgement, but external works keep with them their difference. Yea they are forced also to condemn wicked counsels, and such like devices: which they cannot do, but they must needs give unto a right will, that praise is due unto it. But the fault of concupiscence is more hidden, and more deeply laid up: whereby it cometh to pass that it never cometh into question, so long as men judge according to their sense. For he doth not boast himself to have been void of it, but he did so flatter himself, that he made no account of that sin lurking in his heart. For seeing he was deceived for a time, when he thought, that righteousness could not be hindered by concupiscence: then at length he perceived he was a sinner, when he saw concupiscence (of the which no man is void) to be forbidden by the Law. (Augustine sayeth that Paul under this word containeth the whole law: which, so that we understand it well, is true. For when Moses showeth of what things we are to take heed, lest we offend or hurt our neighbour, he addeth thou shalt not lust, which is to be referred unto all those precepts went before. There is doubt but in the former commandments he had condemned whatsoever wicked affections our hearts conceive: 
Concupiscence without consent is sin.  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 us, that no corrupt lust should move us unto evil, howsoever it be that we consent not unto it. And for this cause it was, I said, Paul did mount higher than the common capacity of man is able to reach. For politic laws cry that they punish the counsels and not the events: and the Philosophers more subtly place both vices and virtues in the mind: but God by this precept pierceth unto the concupiscence, which is more secret than the will. And therefore men did not count it for sin. Neither was it only pardoned of the Philosophers, but at this day the Papists contend mightily, that it is not sin in the regenerate. But Paul saith he found out his guiltiness, by this lurking disease. whereupon it followeth that they are not excusable, who so are sick of it, but so far forth as GOD doth pardon the fault. 
A twofold concupiscence.  In the mean while we are to hold that distinction between evil lusts which come unto consent, and concupiscence which only so tickleth and moveth the hearts that it stayeth in the middle way.  
8 But sin took an occasion. So than whatsoever is evil it ariseth of sin, & the corruption of the flesh: the occasion only is in the law. And although he may be supposed to speak of that provocation only, whereby through the law our lust is so stirred up, that it bursteth forth into greater madness: yet I refer it chief unto knowledge, as though it were said, it discovered in me all concupiscence: which, whiles it lay hidden, seemed in a manner to be none. And yet I deny not, but the flesh is more vehemently provoked unto concupiscence by the law: & so this way it cometh into light: which thing might also happen unto Paul. But that which I said of manifestation agreeth rather unto the text. For straightways he addeth.  For without the law sin is dead. 9 And I lived sometime without law. But when the commandment came, sin revived: 10 But I died: and that commandment which was ordained unto life, was found unto me to be unto death. 11 For sin taking an occasion by the commandment, led me out of the way, and by that killed me. 12 Wherefore the law is holy, & the commandment holy, and just, and good. 
For without the law. Here he doth plainly express the meaning of the former words. For it is as much as if he said, that knowledge of sin without the law, is buried. And it is the general sentence, whereunto he doth by and by apply his example. Wherefore I marvel what the interpreters meant to translate it in the preterimperfectence, as though Paul spoke of himself: seeing it is apparent that his mind was to begin at an universal proposition, and afterward to open the matter by his example.  
9 And I lived sometime without law. His meaning is to insinuate, that there was a time wherein, to him, or with him sin was dead. For it is not to be understood that he was at any time lawless: but this word I lived is very significant: because the absence of the law made that he lived, that is, being puffed up with the confidence of his own righteousness, he challenged life unto himself when nevertheless he was dead. That the sentence may be more clear, resolve it thus, when sometime I was without law, I lived. And I said, that this word was significant, because in feigning himself righteous, he claimed unto himself life also: This than is the meaning, when I sinned without knowledge of the law, sin was so drowned, that I did not observe 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 myself in myself, thinking that I had life at home with myself. For the death of sin, is the life of man: again the life of sin is the death of man. But the question is, what time that was, 
2. Cor. 3.14. how paul being brought up of a child in the doctrine of the law is said to have lived sometime without law.  wherein by the ignorance of the law, or (as he saith) by the absence of the law, he did confidently claim life unto himself. For sure it is he was brought up of a child in the doctrine of the law: But that was a literal Divinity, which doth not humble his Disciples. For as he saith in another place, the vail was interposed, that the jews could not see the light of life in the law: So he also, so long as he being void of the spirit of Christ, had his eyes covered, did please himself in the external show of righteousness. He therefore counteth the law absent, which though it were present before his eyes, yet did not smite him with a perfect sense of the judgement of the Lord. Thus are the eyes of hypocrites covered with a veil, that they see not how much this precept requireth, wherein we are forbidden of concupiscence. But when the commandment came. So now on the contrary he counteth the law then to come, when it began truly to be understood. The law therefore did (as a man would say) raise sin from the dead, because it discovered unto Paul, with how much corruption the inward parts of his heart abounded, and also did slay him. And let us always remember, that he speaketh of a secure confidence, wherein hypocrites rest, whiles they flatter themselves, because they wink at their sins.  
10 Was found unto me etc. Two things are said here, 1. namely that the commandment showeth unto us the way of life in the righteousness of God: & therefore was given, that we observing the law of the Lord, 
The law in itself is the way of life. But that none are saved by the law, the cause is, for that none doth keep it.  might obtain eternal life, if the pravity of us all did not hinder it. 2. But because there is none of us that keepeth the law, but rather we are altogether carried headlong into that kind of life, from the which it doth call us, it can bring nothing else but death. Thus we are to distinguish between the nature of the law, and our corruption. Whereby it followeth that whereas the law doth wound us unto death that is accidentical: as if an incurable disease should be stirred up the more by an wholesome medicine. Indeed I confess it is an insepararable accident, and therefore the law in another place in respect of the Gospel, is called the minister of death: but yet this abideth firm, 
1. Cor. 3.7.  that it is not hurtful unto us of his own nature, but because our corruption doth provoke and cause his curse.  
11 hath lead me out of the way. Verily true it is, although the will of God be hidden from us, and no doctrine doth shine unto us, the whole life of men is wandering and full of errors: yea until the law doth show unto us the way of a right life, we can do nothing but wander. Yet because then we begin to feel our error, when the Lord doth reprove us a loud, Worthily saith Paul, that when sin is discovered, than we are led forth of the way. So then the word Ex apatan: that is, to lead out of the way is not to be understood of the thing itself, but of knowledge: namely, 
How we are said by occasion of the law to be led forth of the way.  for that by the law it is apparnt how much we have declined from the right course: therefore of necessity it was to be translated, hath led out of the way, because hereby sinners, (who went on securely before) began to have a loathing and disliking of themselves, whiles after the filthiness of sin was revealed by the law, they understood how they made haste unto death. Finally he inferreth again the name of occasion, that we might know how the law by itself is not deadly, but that cometh otherwise, and is (as a man would say) foreign or such as cometh by some other means.  
12 Wherefore the law is holy. Some think there is a repetition doubling in words, law and commandment: to whom I do so consent, that I judge there is included a great Emphasis or force. To say, the law itself, and what so ever is commanded in the law, that is all holy, and therefore is greatly to be reverenced: it is just, and therefore not to be charged with any unrighteousness: it is good, and therefore pure and clean from all corruption. So he cleareth the law of all accusations, lest any should ascribe that to the law, which were not good, just, and holy.  13 Was that than which is good, made death unto me? God forbidden. Yea sin that it might appear sin, wrought death in me by that which is good: that sin might be out of measure sinful by the commandment. 
13 Was that then which is good. Hitherto he hath so cleared the law from all calumniations: that yet notwithstanding it remained doubtful, whither it were the cause of death or no. Yea here are men's minds wonderfully plunged, how it may be, that we should reap nothing but death, of so singular a benefit of god. Now therefore he answereth that objection, denying that death is of the law, although through occasion thereof, it is brought upon us by sin. And albeit this answer seemeth to be contrary unto that which he said before, namely, that the commandment which was ordained unto life, was found death unto him: yet in deed there is no contrariety. For before, he meant, that by our wickedness it cometh to pass, that we abuse the law to our destruction, otherwise then the nature of it doth bear: 
The law is not the material cause of deah. 2. Cor. 3.7.  and here he denieth it to be the matter of death, that death should be imputed to it. In the second to the Corinthians he speaketh more freely of the law, where he calleth it the administration of death. How be it that he doth, as it is wont to be, in the heat of disputation: not respecting the nature of the law, but the opinion of the adversaries.  
Yea sin, under the correction of others, I think it is to be read as I have put it down: and therefore I suppose this to be the sense, sin in a manner is justified, before it be detected by the law: but when by occasion of the law it is revealed, then truly it taketh the name of sin: and so much the more mischievous and (that I may say so) sinful it appeareth then, because it converteth the goodness of the law being perverted to our destruction. For that must needs be a very poisonable thing, which causeth that, which otherwise by his own nature is wholesome, to be hurtful. The meaning is, that it was meet the outrageousness of sin should be discovered by the law: for except, sin did (as they say) burst forth by an outrageous, and enormous excess, it should not be acknowledged for sin.  
This excess doth power out itself more violently, whiles it converteth life into death. Therefore, then is all excuse taken away.  14 For we know that the law is spiritual: but I am carnal, sold under sin. 15 For I know not that which I do. For what I would that do I not: but what I would not that do I 16 If I do then, that I would not: I consent to the law of God that it is good. 17 Now then, it is no more I that doth it, but the sin that dwelleth in me. 
14 For we know. Now he beginneth more nearly to campare the law with the nature of man, that it might more clearly appear, whence the fault of death proceedeth. Secondly he propoundeth an example of a regenerate man: in whom the relics of the flesh do so dissent from the law of the Lord, that yet the spirit doth willingly obey the same law. But first of all (as we said) he setteth down a bare comparison of man's nature and the law. Seeing there is no greater variance in the world, then of the spirit and the flesh: the law is spiritual, man is carnal. What concord then hath the nature of man with the law? namely such as the light hath with darkness. 
How the law is called spiritual.  Furthermore, whereas he calleth the law spiritual, thereby he doth not only signify that it requireth the inward affections of the heart (as many expound it): but according to the nature of an antithesis, it hath a signification contrary to the word carnal. The former interpreters we spoke of expound it thus, the law is spiritual, that is, it doth not only bind our hands and feet, in respect of external actions: but also is imposed upon the affections of the heart, and requireth the sincere fear of God. But here is expressed an antithesis or contrariety between the flesh and the spirit.  
Finally, by the text it may sufficiently appear, and partly it hath been already declared, that under the name of flesh, is comprehended what so ever men bring with them out of their mother's womb. And men being taken for such as they are borne, and for such as they be so long as they retain their own wit, are called flesh: for as they are corrupt, so they neither savour nor breath any thing, but that is gross and earthly. 
Spirit put for the renewing of our corrupt nature.  On the contrary the spirit is called the renewing of our corrupt nature, whiles God reformeth us to his image. And hence cometh that kind of speech, because that newness which is wrought in us is the gift of the spirit. Wherefore the integrity of the doctrine of the law, is set against the corruption of man's nature. The meaning therefore is, the law requireth a certain celestial, and angelical righteousness, wherein there should appear no blot, to whose cleanness nothing ought to be wanting: but I carnal man can do nothing but strive against it. And that interpretation of Origen, which notwithstang before this time, it hath pleased many, is unworthy to be refuted. He saith the law is called spiritual of Paul, because the Scripture is not literally to be understood. What is this unto the present cause? sold under sin. By this parcel he showeth, what flesh is of itself. For by nature, man is no less the bondslave of sin, 
What men are by nature.  than those bondmen are bought with money, whom their master's abuse at their pleasure, like Oxen or Asses: we are so utterly mastered under the power of sin, that our whole mind, heart, and all our actions bend towards sin. I do always except coaction: for voluntarily we sin, because it were no sin, except it were voluntary. But we are so addicted unto sin, that we can do nothing freely but sin: because that corruption ruleth in us, draweth us hereunto. Wherefore this similitude importeth not (as they say) a coacted or forced astriction or tying, but a voluntary obsequy, whereunto the engraffed servitude addicteth us.  
15 For that which I do I know not. Now he descendeth unto a more particular example of a regenerate man: in whom, both those things he intendeth, do more clearly appear: namely, how great discord there is between the law of God, and man's nature, and how the law doth not of itself bring death. For truly seeing the carnal man, with all the inclination of his mind, doth rush into the lust of sinning, he seemeth to sin with such free election, that he might moderate himself if he would: as this pernicious opinion hath almost prevailed with all men, namely, that a man by his own natural strength, without the help of God's grace, is able to elect whither he will. But verily whiles the will of a faithful man is led unto good by the spirit of God, thereby appeareth plainly the corruption of nature, which obstinately resisteth and striveth to the contrary. Therefore thou haste in a regenerate man a very fit example, whereby thou mayest know, how contrary the righteousness of the law is, to our nature. Hence also the declaration of the other member is more aptly drawn, then from the bare consideration of man's nature. For the law, because it bringeth forth nothing but death in that man which is altogether carnal, is there more easily charged: for it is doubtful whence the fault proceedeth. In the regenerate man it bringeth forth wholesome fruits: whereby appeareth, that the flesh only is in the cause, that it quickeneth not: so far is it from generating death of itself. That this disputation therefore may both more faithfully and more certainly be understood, 
We begin not to strive against sin before we be endued with the spirit of sanctification  we must note, that this conflict of the which the Apostle speaketh, is not in any man, before he be sanctified by the spirit of God. For man being left to his own nature, is wholly carried without resistance unto concupiscences: for although the wicked are tormented with the sting of their conscience, & can not so flatter themselves in their vices, but that they have some taste of bitterness: yet thou canst not gather thereby, that they either hate evil, or love that is good. Only the Lord doth suffer them to be so tormented, that he might partly show unto them his judgement: not that he might put into them, either a love of righteousness, or hatred of sin.  
This difference therefore there is between them and the faithful, that they (meaning the wicked) are never so blinded, 
A difference between the sting of sin in the wicked, & the feeling of sin in the godly.  and hardened in their minds, but if they be admonished of their abominations, in the judgement of their own conscience they condemn them. For knowledge is not utterly extinguished in them, but they retain a difference of right and wrong. Sometime also through the feeling of their sin they are so shaken with horror, that even in this life they sustain a kind a damnation. Nevertheless they like sin with their whole heart: and therefore without any true resistance of the affection, they give themselves unto it.  
For those stings of conscience wherewith all they are stung, arise rather of the contradiction of judgement, than the contrary affection of the will. On the contrary the godly, in whom the regeneration of GOD is begun, are so divided, that with a special desire of the heart they fervently aspire unto GOD, they covet celestial righteousness, and hate sin: but again by the relics of their flesh they are drawn towards the earth. Therefore whiles they are thus distracted, they fight against their nature, and their nature fighteth against them. And they do not only condemn their sins, because they are forced thereunto by the judgement of reason: but because from the very heart they abhor them, and are diipleased with them. This is that Christian warfare, between the flesh and the spirit, of the which Paul speaketh to the Galathians. 
Gal. 5.17.  And therefore is it well said, that the carnal man with the whole consent, and agreement of mind doth rush into sin: and that the division or struggling, than first beginneth, when he is called of the Lord, and sanctified by his spirit.  
For regeneration is only begun in this life: the remnant of the flesh which remaineth, doth alway follow his corrupt affections, and so moveth war against the spirit. The unlearned which consider not whereabout the Apostle goeth, or what kind of dispensation he holdeth, do think that the nature of man is here described. And certainly such a description of human wit there is amongst the Philosophers. Howbeit the scripture setteth down a more deep philosophy, because since the time that Adam was spoiled of the image of God, it saw nothing to remain in the heart of man, besides perversity or frowardness. So Sophisters when they go about to define free will, or to estimate of what value the strength of nature is, seize upon this place: howbeit Paul (as I said) doth not here propound the bare nature of man: but under his own person, Paul describeth, what, and how great the infirmity of the faithful is. Augustine was some time in this common error: yet when he had more nearly sifted the place, he did not only retract that, which he had taught amiss, but in his first book unto Boniface, by many strong arguments he proveth, that it can not otherways be understood, but of the regenerate. And we will do our endeavour that the readers may clearly see it is so. I know not. His meaning is, that he did not acknowledge those works, which he did commit through the infirmity of the flesh, for his: because he did detest them. Therefore it is not amiss that Erasmus hath used the word approve: but because that might be ambiguous, I chose rather to retain the word, know, or understand. Whereby we gather that the doctrine of the law is so agreeable, unto right judgement, that the faithful refuse the transgression thereof, as a brutish thing. And because Paul seemeth to confess, that he taught otherwise then the law commanded, many interpreters have been deceived, which have thought that he took upon him the person of another: hence came that common error, that some have supposed the nature of an unregenerate man to have been described in this whole chapter. But Paul under the transgression of the law includeth all the offences of the godly, 
What is meant by transgression,  who, neither shake off the fear of God, nor study of well doing. Therefore denieth he himself to do that which the law commandeth, because he doth it not absolutely, but in a manner fainteth in his endeavour.  
For what I would do. You may not understand this to have been always in him, as though he could never do any good: but only he complaineth that he could not do that he coveted: namely that he could not prosecute that was good, with such alacrity as was meet, because he was holden in a manner bond: again, that he fainted in that wherein he would not, because he was feeble through the infirmity of the flesh. The godly mind therefore doth not that good it would, 
How the godly do not that they would.  because it standeth not with courage as were meet: and it doth the evil it would not, because it desireth to stand, and falleth, or at the least shaketh.  
Howbeit this will and nill, must be referred unto the spirit, which ought to have the principality in the faithful. Yea the flesh hath his will: but Paul calleth that, will, which he coveted with the special affection of his heart: and he calleth that contrary to his will, which did gaynestande the same.  
Here verily we may gather that we said, namely that Paul here entreateth of the faithful, in whom that grace of the spirit flourisheth, which doth illustrate the consent of a sound mind with the righteousness of the law: because the flesh can not hate sin.  
15 And if I do that I would not I consent to the law. That is to say, whiles my heart doth recreate itself in the law, and is delighted with the righteousness thereof (which thing undoubtedly cometh to pass, when it hath the transgressing thereof) therein it feeleth and acknowledgeth the goodness of the law: so that we are sufficiently convicted, yea even by experience: that no evil is to be imputed to the law: Yea it would be wholesome unto men, if it happened upon right and pure hearts. And here we are not to take consent for such as we hear to be in the wicked, whose words are, 
What kind of consent to the law of God there is in the godly & godless.  I see better things, and I allow of them, I follow after worse. Item, I will follow those things which are hurtful: and flee those things, I think may profit. For they do it by compulsion, because they subscribe to the righteousness of God, from the which otherwise their will ●●l together adversant: but the godly consenteth in deed, & with a most cheerful desire of heart: for that he coveteth nothing more than to mount up into heaven.  
17 Now it is no more I that worketh it. This is not the speech of one excusing himself, as though he were without fault: as many triflers think they have a good defence, whereby they may cover their sins, whiles they cast them upon the flesh: but it is a declaration, how far he dissenteth from his flesh, in his spiritual affection. For the faithful are carried with such fervency of spirit to obey God, that they deny their flesh.  
Furthermore this place proveth, that Paul disputeth not here of any other, then of the godly which be already regenerate. For so long as man abideth like himself, whatsoever he be, he is worthily counted corrupt. But Paul here denieth himself to be altogether possessed of sin, yea he exempteth himself from the bondage thereof: as if he said, that sin remained only in some part of his soul, seeing he doth earnestly from his heart labour, and strive unto the righteousness of God, and in deed declareth himself to bear the law of God graven within him.  18 For I know that in me (that is in my flesh) there dwelleth no good thing. For truly to will is present with me: but I find no means to perform that is good. 19 For the good that I would that do I not: but the evil that I would not that I do. 20 And if I do that I would not: now than I do it not, but sin that dwelleth in me. 
18 For I know. He saith that there dwelleth no good thing in him, in respect of nature. Therefore it is as much as if it were said, in me, so far forth as of myself. For even by the first words he condemneth himself wholly of corruption, when he confesseth there dwelleth no good thing in him: then in the second place he addeth a correction, lest he should be contumelious against the grace of God, which did also dwell in him: but was no part of the flesh. And here again he confirmeth that he speaketh not of every man, but only of the faithful man, who through the relics of the flesh, and grace of the spirit is divided in himself.  
For to what purpose were this correction, except some part were free from fault? and therefore not carnal. Under the name of flesh he always comprehendeth all the gifts of man's nature, and also what so ever is in man, besides the sanctification of the spirit. As under the name spirit, which he is wont to oppose against the flesh, he signifieth that part of the soul, with being purged from corruption, the spirit of God hath so fashioned it, that the image of God, doth appear in it.  
Both these names therefore, as well of the flesh as the spirit agree unto the soul: 
The word flesh agreeth unto the soul.  but the one unto that part of the soul which is regenerate, the other unto that which retaineth still his natural affection, To will is present with me. His meaning is not, that he had nothing but an uneffectual desire: but he denieth that the efficacy of the work answered his will: because the flesh hindered him, that he could not exactly do that he did. And so also understand that which followeth, namely, to do the evil he would not: because the flesh of the godly doth not only let them, that they cannot run speedily: but also putteth many impediments in their way whereat they stumble. They do it not therefore, 
We are said, not to do that which we do not as we should.  because they perform it not with such alacrity as were meet. Wherefore this will he speaketh of, is the readiness of faith, whiles the holy spirit doth so frame the godly, that they are ready, and study to give their members to obey the Lord. And because their strength is not sufficient, Paul saith, he found not that were to be wished: namely the effect of a good desire.  
Hereunto appertaineth the confession that next followeth: namely, that he did not the good he would, but rather the evil which he would not: namely, because the faithful, howsoever they be right minded, yet being privy to their own infirmity, they esteem no work to proceed from them without fault. For seeing Paul entreateth not here of a few faults of the Godly, but in general noteth the whole course of their life, we gather that their best works are alway stained with some blot of sin: so that no reward is to be hoped for, but so far forth as God doth pardon them.  
Finally, he repeateth that sentence, namely that so far forth as he is endued with celestial light, he is a faithful witness and subscriber to the righteousness of the law. Whereby it followeth, that if we had the pure integrity of nature, the law should not be deadly unto us: for the law is not adversant to that man, who being of a sound mind, abhorreth from sin. Howbeit health is of the celestial Physician.  21 I find then by the law, that when I would do good, evil is present with me. 22 For I consent to the law of God, concerning the inner man. 23 But I see another law in my members, rebelling against the law of my mind, and leading me captive unto the Law of sin, which is in my members. 
21 I find then. Here Paul imagineth a fourfold law. Namely, 1. the law of God, which only is properly so called, because it is the rule of righteousness, whereby our life is fashioned aright. 
A fourfold law.  2. Hereunto he addeth the law of the mind, so learning the readiness of a faithful mind to obey the law of the Lord: because it is a certain confirming of us to the law of God. 3. On the contrary side, he opposeth the law of unrighteousness, and by a certain allusion, he so calleth, the dominion which iniquity hath as well in a man not yet regenerate, as in the flesh of a regenerate man. For the laws of Tyrants how wicked soever they be, yet abusively are called laws. 4. Unto this law of sin, he maketh the law of members answer: that is, the concupiscence resting in our members: For that consent it hath with iniquity. Concerning the first member, because many interpreters take the name law, in his proper sense, they understand Cata or Dia: and so doth Erasmus translate it, by the law. As though Paul had said, by the instruction, and direction of the law he found out that corruption was graffed in him. But that thou mayest understand or add nothing, the sentence shall run well thus, the faithful whiles they go about to do good, they find a certain tyrannical law in themselves: because there ●s graffed in their marrow and bones a corruption contrary, and rebelling the law of God.  
22 For I consent to the law of God. Hear then thou seest, what manner of division there is in godly minds, whence ariseth that battle of the flesh and the spirit, which Augustine in a certain place, doth notably call the Christian warfare.  
The law of God calleth man unto the rule of righteousness: iniquity which is (as it were) a tyrannical law of Satan, pricketh forward unto wickedness. The spirit carrieth unto the obedience of the law of GOD: the flesh draweth back unto the contrary part. Man thus distracted with divers desires, is now in a manner divided, & of one made two men: but because the spirit ought to hold the principality, he judgeth and estimateth himself chief by that part. Therefore Paul saith he was bound captive of his flesh: because whereas he is yet tickled and moved with evil concupiscences: that is a coaction, in respect of the spiritual desire which altogether resisteth. But the acception of the inner man and members is diligently to be noted, which whiles many did mistake, they have fallen upon this rock. Therefore the inner man, is not simply taken for the soul, but for that spiritual part of the soul which is regenerate of God: the word members signifieth the other part that remaineth. 
What is meant by members, & how the spirit hath the name of inner man  For as the soul is the more excellent part of man, and the body the inferior: so is the spirit more excellent than the flesh. By this reason therefore, because the spirit occupieth the place of soul in man: and the flesh (that is, the corrupt, and contaminated soul) the place of body: spirit hath the name of inner man, and flesh the name of members.  
The outward man is taken in another sense the second to the Corinth. But the circumstance of the present place necessarily requireth that interpretation I have put down, and it is called inner, by the way of excellency, because it possesseth the heart and hidden affections, seeing the appetites of the flesh are wandering, and as it were out of man. Or surely it is like, as if a man should compare heaven with earth. For Paul by the way of contempt, under the name of members, noteth what so ever appeareth in man, that he might the better declare how the secret renovation is hidden, and covered from our senses, save so far forth as it is apprehended by faith.  
Now then, seeing the law of the mind without question, signifieth an affection rightly composed and set in order, it appeareth that this place is wickedly wrested unto men not regenerate.  
For Paul teacheth that such are without mind, because their mind or soul degenerateth from reason.  24 O wretched man that I am, who shall deliver me from this body of death? 25 I thank God through jesus Christ our Lord. Then I myself in my mind serve the Law of God, but in my flesh the law of sin. 
24 O wretched man. He windeth up the disputation with a vehement exclamation, whereby he teacheth that we are not only to strive with our flesh, but with continual sighing to bewail both with ourselves, and before God our unhappiness. And he demandeth not by whom he might be delivered, as though he doubted, as unbelievers do, who hold not that there is one only delivered. But it is the voice of one panting, and almost fanting, because he doth not sufficiently see present help. And therefore hath he used the word take or deliver, that he might show how there is required unto this deliverance a special power of God. By the body of death, He meaneth the mass of sin, 
What is meant by the body of death.  or heap whereon man is compacted: saving that in him there remained only certain relics, with whose bonds he was holden captive. The pronoun this, or of this, which I with Erasmus have referred unto body, may also fitly be applied unto death, but almost in the same sense: because the mind of Paul is to show, that the eyes of the sons of God are opened, that they might prudently discern from the law of God, the corruption of their nature, and death which proceedeth thence. How be it the name body, is all one with the name external man, and members: for Paul noteth this to be the original of sin, that man is fallen from the law of his creation, and so is become carnal and earthly. For although he do yet excel bruit beasts, yet his true dignity is taken from him: and that which remaineth, is filled with innumerable corruptions: so that his soul, as it is degenerate, 
Gen. 6.3.  may be said to be changed into a body. So god saith with Moses, my spirit shall strive no more with man, because he is but flesh: where by the way of reproach, he compareth man being spoiled of his spiritual dignity, unto brute beasts. And this place of Paul serveth notably to beat down all the glory of flesh. For it teacheth, that the most perfect men of all, so long as the dwell in their flesh, are addicted unto misery, because they are subject unto death: yea, whiles they do diligently examine themselves, they find nothing in their nature but misery.  
Furthermore, lest they should cocker their dullness, by his example Paul provoketh them unto careful mornings, and commandeth them so long as they wander in earth, to desire death as the only remedy of their evil. And this is the right end of coveting or desiring death. 
Why and how the godly may wish for death.  For oftentimes desperation driveth profane men unto the same desire: but rather for the loathsomeness of this present life, then for the weariness of their sin, they do wickedly wish for death. Add also that the faithful albeit they level at the true mark, yet they are not carried with an unbridled or outrageous passion to wish for death, but submit themselves to the will of God, to whom we ought to live and die. Wherefore they do not rage's with indignation against God, but they do humbly lay their griefs in his bosom: for they do not so stay or rest in the cogitations of their miseries, but being mindful of the grace received, they temper their sorrow with mirth as it followeth,  
25 I thank God. He therefore addeth this thanksgiving straightways, lest any should think he murmured stubbornly against God in his complaint. For we know how easy it is, yea even in just dolour or sorrow to fall unto murmouring or impatiency. Notwithstanding therefore Paul bewailing his estate, did fervently covet death: yet he confesseth himself to rest in the grace of God. For it is not meet that the Saints whiles they examine their own imperfections, should forget what they have received of God. Finally, this cogitation sufficeth to bridle impatiency, and nourish peace, namely that they are received into the custody of God, to the end they should never perish: and even now feel themselves endued with the first fruits of the spirit, which assureth them of the eternal inheritance. And albeit they do not yet enjoy the promised glory of heaven: yet they being content with that measure which they have obtained, never want matter of joy.  
Then I myself. A brief conclusion, wherein he teacheth that the faithful never come unto the mark of righteousness, 
We never come unto the mark of righteousness so long as we live in the flesh.  so long as they dwell in their flesh: but they are in the way, until they have put off the body. By mind he understandeth, not that reasonable part of the soul, which the Philosophers make so much on: but which is illuminated with the spirit of God to understand and will aright. For there is not only mention made of the understanding, but also the serious desire of heart is joined. To conclude, by this exception he confesseth that he is in such sort addicted unto God, that yet creeping upon the earth, he is defiled with many corruptions. This is a notable place to convince, 
These professed themselves to be pure.  that pernicious doctrine of the Catharites or Novatian heretics, which some tumultuous spirits go about to renew again at this day.   

CHAPTER. 8.  1 Now then there is no condemnation to them that are in Christ jesus: which walk not after the flesh, but after the spirit. 2 For the law of the spirit of life in Christ jesus, hath made me free from the law of sin and death. 3 For that which was impossible to the law, because it was weak through the flesh, God by sending his son in the similitude of sinful flesh, yea he hath condemned sin of sin in the flesh. 4 That the rigeteousnesse of the law might be fulfilled in us, which walk not after the flesh but after the spirit. 
Now then there is no. Having set down that conflict which the godly have with their flesh, he returneth unto a very necessary consolation for them, whereof he made mention before: namely, that although they are yet beset on every side with sin, nevertheless they are exempted from the power of death and from all curse: so be it they walk not in the flesh. but in the spirit. For he joineth three things together, imperfection which is always in the faithful, the mercy of God in pardoning and forgiving the same, regeneration of the spirit: and this last verily is added, lest any upon a vain opinion should boast himself, as though he were freed from the curse, whiles in the mean time he doth securely cocker his flesh. As the carnal man therefore doth in vain flatter himself, if he being reckless to reform his life, under the pretence of this grace promise to himself impunity: so the trembling consciences of the godly, have an invincible safeguard, that whiles they abide in Christ, they know they are without all danger of condemnation. Now it behoveth us to examine the words, 
Who walk according to the spirit.  he counteth those to walk according to the spirit, not which have altogether put off all the senses of flesh, so that in their whole life there appeareth nothing besides a celestial perfection: but which do so diligently labour in taming the flesh, that the study of piety may appear to reign in them: he denieth such to walk according to the flesh, because wheresoever the sincere fear of God flourisheth, it taketh the dominion away from the flesh, albeit it doth not abolish all the corruptions thereof.  
2 For the law of the spirit of life. This is a confirmation of the former sentence: for the understanding whereof, the signification of the words is to be observed. 
What is meant by the law of the spirit.  He calleth the law of the spirit improperly the spirit of God, which sprinkleth our souls with the blood of Christ, not only that it might cleanse them from the blot of sin, in respect of guiltiness, but also sanctify them unto true purity. He addeth, that it quickeneth (for the genitive case after the manner of the Hebrews) is taken for an Epitheton) whereupon it followeth that who so detaineth a man in the letter of the law, maketh him subject unto 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 tyranny of death which proceedeth thence. The law of God is as it were placed in the midst: which law teacheth righteousness, but giveth it not: yea rather it bindeth us in stronger bonds unto the servitude of sin & death. Therefore the meaning is, where as the law of God condemneth men, that cometh to pass, because so long as they abide under the bond of the law, they are pressed with the bondage of sin: and so are guilty of death. But the spirit of Christ, whiles by correcting the inordinate lusts of the flesh, 
Objection.  he abolisheth the law of sin in us, doth also deliver us from the guiltiness of death. If any should object, that then the forgiveness whereby our offences are buried, 
Answer.  doth depend upon regeneration: the answer is easy: namely, that the cause is not here set down of Paul, but the manner only is delivered, whereby we are loosed from guiltiness. And Paul denieth us to obtain that by the doctrine of the law, but whiles we are renewed by the spirit of God, we are also justified by free forgiveness, that the curse of sin might no more lie upon us. This sentence therefore is as much, as if Paul had said, the grace of regeneration is never separated trom the imputation of righteousness. I dare not take the law of sin & death with some, for the love of god, because it seemeth to be a hard speech. For although by increasing sin, it beget death, yet Paul did purposely above, withdraw from this despite or roughness of speech. Although nothing the more I consent to their opinion, who understand the law of sin, for the concupiscence of the flesh, as though Paul said, he had conquered it. For shortly after it shall (as I hope) sufficiently appear that he speaketh of free forgiveness, which doth bring unto us a perfect peace with God. I had rather keep the name of law, then with Erasmus to translate it right or power: because Paul did not without cause allude unto the law of God.  
3 For that which was impossible to the law. Now followeth the polishing and setting forth of the confirmation, namely, that the Lord hath by his free mercy justified us in Christ: which thing was impossible for the law. But because this is a very notable sentence, let us examine every part thereof. That he entreateth here of free justification, or of remission whereby god reconcileth us to himself, 
The doctrine of remission & free mercy is restrained unto those who join repentance unto faith.  it may be gathered by that last clause where he addeth, who walk according to the spirit, and not according to the flesh. For if Paul went about to teach, how by the spirit of regeneration we are instructed or furnished to conquer sin, to what end were this addition? But it was very expedient, that after he had promised free remission unto the faithful, than this doctrine should be restrained unto those, who join repentance unto faith, and abuse not the mercy of God, unto the licentiousness of the flesh. Secondarily, here is to be noted the rendering of the cause. For the Apostle showeth how the grace of Christ doth absolve us from guiltiness.  
Now concerning the words impossible to the law, out of question is taken for a defect or impotency: as though it were said, there was a remedy found of God, whereby the impossibility of the law was taken away. As for the particle en O, which Erasmus hath turned, that part wherein, because I think it to be causal, I choose rather to translate it, because. And albeit perhaps you shall not find such a phrase of speech with good authors of the Greek tongue: yet because the Apostles do every where use Hebrew phrases, this interpretation ought not to seem hard. Certainly the sound Readers will grant, that the cause of defect was expressed here, as we shall declare again a little after. Now whiles Erasmus putteth down of himself the principal verb, in my judgement the text doth run very well o-otherwise. The Conjunction Kai and, hath deceived Erasmus, that he should insert or thrust in the verb Praestitit: that is, he hath performed. But I think it was put for amplification sake, except any perhaps like the conjecture of the Greek glosser better, who joineth this member, and of sin, to that goeth before: namely, God sent his son in the similitude of sinful flesh, & for sin. Howbeit, I have followed that, which I have thought to be the natural sense of Paul. Now I come unto the thing itself. Paul affirmeth plainly, that our sins were therefore done away by the death of Christ, because it was impossible for the law to make us righteous. Whereupon it followeth, there is more commanded in the law, than we are able to perform: because if we were able to perform the law, it were in vain to seek for remedy else where. Wherefore it is absurd that man's strength should be measured by the precepts of the law: as though God in requiring that is just, had regarded what, and how great our strength were. Because it was weak. lest any should think the law were charged unreverently with weakness, or should restrain this unto ceremonies, 
Why the law cannot justify.  Paul hath precisely expressed, that that defect is not through the fault of the law, but through the corruption of our flesh. For we must confess if any did absolutely satisfy the law of God, he were righteous before God. So then he denieth not the law to be able to justify us, in respect of doctrine, as which containeth the perfect rule of righteousness: but because our flesh doth not compass that righteousness, the whole strength of the law falleth or vanisheth away. So their error, or rather dotage is refuted, who think the power of justifying is taken away only from ceremonies: when Paul plainly putting the fault in us, declareth that he doth find no fault in the doctrine.  
Furthermore understand the infirmity or weakness of the law, as the Apostle is wont to use the word astheneias, not only for a little weakness, but for impotency: that he might signify how the law hath no force at all to justify. Thou seest then we are utterly excluded from the righteousness of works, and therefore must flee unto the righteousness of Christ, because there can be none in ourselves. Which thing is chief necessary to be known: for we shall never be clothed with the righteousness of Christ, except first we know assuredly, that we have no righteousness of our own. The name flesh is put always in the same signification: namely, for ourselves. Therefore the corruption of our nature maketh the law of God unprofitable to us: because whiles it showeth the way of life, it doth not reduce us back, 
How God hath restored us to righteousness by his son.  who are running headlong unto death. God by sending his son. Now he showeth the manner how the celestial father hath restored us to righteousness by his son: namely, because he hath condemned sin in the flesh of Christ: that is, the handwriting, being as it were canceled, he hath done away the guiltiness, which did hold us bound before the Lord. For the condemnation of sin hath brought us into righteousness, because the guiltiness being put away, we are absolved, that God might repute us just. But first he saith, that Christ was sent, that he might admonish us how righteousness is not resident in us, seeing it is to be sought for in another: and in vain do men trust to their merits, who are not otherwise justified then by prayer or entreaty: or else because the borrow righteousness of that satisfaction, which Christ fulfilled in his flesh: and he saith, that Christ came in the similitude of sinful flesh: because albeit the flesh of Christ was stained with no blots, yet to the sight it seemed sinful, so far forth as he sustained that punishment was due to our sins. And certainly upon the same flesh, as subject unto him, death did show all the parts of his power, And because it behoved our high priest by his own experience to learn what it is to secure the weak: Christ would undertake our infirmities, that he might be the readier unto mutual passion: in which part also there appeared a certain image of sinful nature. Yea of sin: I have said a while ago, that this was expounded by some, of the cause or end why God did send his son: namely, that he might make satisfaction for sin. chrysostom & divers after him, understand it somewhat more hardly: namely, that sin was condemned of sin, because it slew Christ unjustly & unworthily. Indeed I confess, because he being just and innocent, undertook punishment for sinners, by this means was the price of redemption paid: 
Sin taken for the sacrifice of sin.  yet I cannot be brought to think the word sin to be put here in any other sense, then for a sacrifice of satisfaction, which of the Hebrews is called Asham, as the Grecians call Catharma, a Sacrifice whereunto malediction or curse is annexed. So the same Paul saith, Christ who knew not sin became sin for us, that we might be made the righteousness of God in him. And the preposition Peri, of or for, is taken here causally, as though Paul had said, upon that sacrifice, or else, for the burden of sin which was laid upon Christ, sin was cast down from his power, that now it might not have us in subjection. For he saith, that sin was condemned metaphorically, as they who are cast in a matter & lose their process: because God dealeth no more against those guilty persons, who are cleared by the sacrifice of Christ. If we say, the kingdom of sin wherewithal we were oppressed, was abrogated, it is all one. Therefore Christ took unto him that was ours: that he might pour upon us that was his. For having taken upon him our curse, he hath endued us with his blessing. Here Paul addeth, in the flesh. that our confidence might be more sure, whiles we see sin was conquered & abolished even in our own nature, for so it cometh to pass, that our nature is truly made partaker of that victory: which thing he also declareth straightways.  
4 That the righteousness of the law might be fulfilled. They who gather out of this place, that those are renewed by the spirit of christ, do fulfil the law, they bring in a feigned matter, altogether wide from the meaning of Paul: for the faithful so long as they wander in this world, never come unto that perfection, that the righteousness of the law should be full and perfect in them. Therefore this must needs be referred unto grace, because whiles the obedience of Christ is imputed to us, the law is satisfied that we might be accounted for just. For the perfection which the law required, was therefore exhibited in the flesh, that the rigour thereof should no more be of force to condemn us: But because Christ doth communicate his righteousness to none, but whom he hath coupled to himself by the bond of his spirit. Regeneration is added again, least Christ should be thought to be the minister of sin: 
Righteousness by faith in Christ, is coupled with sanctification.  as many are ready to draw that unto the lasciviousness of the flesh, whatsoever is said of the fatherly mercy of God: and some do wickedly slander this doctrine, as though it extinguished the study of a right life.  5 For they who are after the flesh, study or cogitate those things which are of the flesh: and they which are after the spirit, the things which are of the spirit. 6 The wisdom or cogitation verily of the flesh, is death: but the wisdom or cogitation of the spirit is life and peace. 
7 Seeing the wisdom or cogitation of the flesh, is enmity against God. For it is not subject to the law of God: neither can it be.  8 They therefore which are in the flesh, can not please God. 
5 For they who are after the flesh. He bringeth in this difference of the flesh and the spirit, not only, by an argument taken from the contrary, to prove that he said before, namely, that the grace of Christ doth not appertain unto any, but those, who being renewed by the spirit, do give themselves unto innocency: but also that with due consolation he might cheer up the faithful, lest whiles they are privy in themselves unto many infirmities, they should despair. For seeing none are delivered from the curse, but they who lead a spiritual life, it might seem that hope of salvation were cut off from all men. For what man shallbe found in the world furnished with an Angelical purity, so that he hath nothing to do with the flesh? It was necessary to add this definition, what it is to be in the flesh, and to walk according to the flesh. At the first Paul doth not distinguish so precisely: but yet (as we shall see in the process) his purpose is to put the faithful in good hope, albeit they are yet tied to their flesh: so be that, they lose not the reins to the lusts thereof, but suffer themselves to be ruled by the holy spirit. When he saith, that the carnal do care for, or meditate the things of the flesh: he testifieth, that he counteth not those for carnal, 
Who are carnal.  who aspire unto heavenly righteousness, but who are altogether addicted to the world.  
Therefore I have put down the word cogitate which comprehendeth more, in steed of to be wise, or understand, that the reader might know, that they are excluded from the sons of God, who being given to the enticements of the flesh, apply their minds, and studies to wicked lusts. Now in the second member, he exhorteth the faithful to hope well, if they feel themselves to be lifted up by the spirit unto the meditation of righteousness. For wheresoever the spirit reigneth, it is a sign of the grace of GOD bringing salvation: seeing that the grace of God hath no place there, where the spirit being extinguished, the kingdom of the flesh flourisheth. But here I do briefly make mention of that, whereof I admonished before, namely, in the flesh, or after the flesh, is as much, as to be void of the gift of regeneration. And such are all they who abide (as the common speech is) mere natural men.  
6 The wisdom or cogitation verily of the flesh. Erasmus hath put affection: the old interpreter, wisdom. But seeing it is sure that the word To Phronema is that with Paul, 
Gen. 6.5.  which Moses calleth the imagination of the heart, and in this word all the senses of the soul from reason and understanding unto the very affections are comprehended: the name cogitation seemeth unto me to serve better. And although Paul hath used the particle causal Gar, for, yet I doubt not but he doth simply confirm. For here is a kind of concession or granting: because after that he had briefly defined, what it is to be in the flesh, now he addeth what end remaineth. For all those are given to the flesh. 
What end abideth for such as are still carnal.  And so on the contrary he showeth, how they are not capable of the grace of Christ whosoever abide in the flesh: who all their life long make haste and are carried unto death. And it is anotable place, whereby we may learn, how by the course of nature we rush headlong into death: because we conceive nothing of ourselves, but that which is deadly. And straightways he hath opposed the contrary member, that he might teach, if any part of us tend unto life, than the spirit showeth forth his virtue: because there cometh no sparkle of life from our flesh. He calleth the cogitation or wisdom of the spirit, 
How the cogitation of the spirit is called life.  life, because it quickeneth or leadeth unto life. And under the name of peace, after the manner of the Hebrews, he noteth all the parts of felicity. For whatsoever the spirit of God worketh in us, it appertaineth to our blessedness: yet it followeth not that any should therefore ascribe salvation unto works. For although God doth begin our salvation in us, & at the length doth accomplish it, by fashioning us to his likeness, yet the only cause is his good pleasure, whereby he maketh us partakers of Christ  
7 Seeing the cogitation or wisdom of the flesh. Now he addeth a confirmation of that he put down before: namely, that nothing proceedeth from the studies of our flesh, but death: because they fight fiercely with the will of God. And the will of God, is the rule of righteousness: whereupon it followeth, that that is unjust whatsoever disagreeth from the same: and if it be unjust, then is it also deadly.  
Now than God being against it, and offended, in vain doth any look for life. For after his wrath must needs forth with follow death, which is the revengement of his wrath. 
Man's carnal will is in all things contrary to the will of God.  And here let us observe, that the will of man is in all things contrary to the will of God. For look by how much, crookedness differeth from straightness, so much must we needs differ from God. For it is not subject to the law of God. An exposition of the former sentence: for it declareth how all the meditations of the flesh, war against the will of God: because the will of God is not else where to be sought for, then where he hath revealed it. For in the law he showeth what doth please him: they therefore that will rightly examine, how rightly they agree with God, let them apply all their counsels and studies unto this rule. For although nothing be done in the world but by the direction of the secret providence of God, yet under pretence of this, to say that nothing is done but God doth allow of it, is intolerable blasphemy: where about certain frenzy persons cavil at this day. For to seek the difference of right & wrong, which the law hath distinctly and plainly set before our eyes, in a deep Labyrinth, what madness were it? 
We must conteme ourselves with the revealed will of God.  in deed (as I said) the Lord hath his secret counsel, whereby at his pleasure he disposeth all things: but because it is incomprehensible to us, let us know that we are restrained from too curious searching after it. In the mean while let this abide firm, that nothing pleaseth him but righteousness: neither can right judgement be given of our works but by the the law, wherein God hath unfeignedly testified, both what doth please or displease him.  
Neither can it. Behold here the power of free will, 
There is not free will in the natural man.  which sophisters cannot sufficiently advance. Undoubtedly Paul doth here in plain words affirm that, which they with full mouth do detest: namely, that it is impossible for us to subject our affections unto the obedience of the law. They brag that our heart is pliant unto both parts, so it be helped by the instinct of the spirit: and that in us there is a free election of good or evil, the spirit doth only help: but it is ours to choose or refuse. They feign also good motions, whereby of our own accord we are prepared: Paul on the contrary saith our heart is full of hardness, and untamed stubborness, so that it is never moved naturally to undertake the yoke of God: and he disputeth not of one or two affections, but speaking indefinitely, doth cast all those motions arise out of us, into this bundle. Let that ethnical Philosophy therefore of free-will, be far from a christian mind. Let every man (as in truth he is) acknowledge himself to be the servant of sin, that being manumised by the grace of Christ he may be free: and it is altogether folly to glory in another liberty.  
8 They therefore which are in the flesh. It is not without cause that I have expounded the particle adversative de by the causal: For verily the Apostle gathereth out of the premises, that they, who deliver over themselves to be lead by the lusts of the flesh, 
Who have nothing to do with Christ.  are all of them abominable to God. And hitherto he hath confirmed that sentence: namely, that all they have nothing to do with Christ, which walk not after the spirit, because they are void of an heavenly life.  9 Now ye are not in the flesh, but in the spirit: if so be the spirit of GOD dwell in you: for if any have not the spirit of Christ▪ the same is not his. 10 And if Christ be in you, the body verily is dead, because of sin: but the spirit is life for righteousness sake. 11 If (I say) the spirit of him that raised jesus from the dead, dwell in you: he which raised Christ from the dead, shall also quicken your mortal bodies, because of his spirit that dwelleth in you. 
9 Now ye are not in the flesh. By a supposition he apply the general sentence unto them, to whom he wrote: not only to the end, that directing his talk as proper unto them, he might the more vehemently move them: but also that by the definition late put down, they might certainly gather, how they are of the number of those, from whom Christ hath taken the curse of the law. Yet withal, showing of what force the spirit of God is in the elect, and what fruit it bringeth forth, he exhorteth them unto newness of life. If so be that the spirit of God. This is a correction very fitly applied, whereby they are stirred up to examine themselves more nearly, 
A note to know the true sons of God from the children of the world.  lest they pretend the name of Christ in vain. And this is a most sure note, whereby the sons of God are discerned from the children of the world: if by the spirit of God they be regenerate unto innocency and holiness. Although it seemeth, his purpose was not so much to correct hypocrisy, as to suggest matter of glorying, against those were preposterously zealous over the law, who esteemed more of the dead letter then of the inward virtue of the spirit which quickeneth the law. Furthermore, this place teacheth, that Paul by the name of spirit, meant not the mind or understanding (which of the patrons of free will is called the more excellent part of the soul) but the heavenly gift. For he expoundeth those to be spiritual, not which obey reason by their own motion, but whom God governeth by his spirit. 
Who and how they are called spiritual.  Neither yet are they said to be according to the spirit, as though they were full of the spirit of God (which thing hath happened to none yet) but because they have the spirit of God abiding in them, howsoever they feel some relic of the flesh remaining in them. And it cannot, meaning the spirit cannot remain, except it have the superiority. For we are to note, that a man is named of the chiefest part in him. But if any have not the spirit of Christ. He addeth this, that he might show how necessary the denial of the flesh is in christians. The kingdom of the spirit, is the abolishing of the flesh, in whom the spirit of Christ reigneth not, they do not appertain unto Christ. Then they are not Christians that serve the flesh. For they who pull Christ away from his spirit, make him like unto a dead image or carcase. And always we are to remember that counsel of the Apostle: namely, that free remission of sins cannot be separated from the spirit of regeneration: because this were as a man would say, to rent Christ in pieces. Which thing if it be true, it is marvel that we are charged, by the adversaries of the Gospel, with arrogancy, that we dare acknowledge the spirit of Christ dwelling in us. For either we must deny Christ, or confess, that we are Christians by his spirit. Surely it is horrible to hear, that men are so fallen from the word of the Lord, that they do not only boast themselves to be Christians without the spirit of God: but also they scoff at the faith of others. But this is the Philosophy of Papists.  
Now verily let the Readers mark here, that the spirit is indifferently sometime called the spirit of God the father, sometime of Christ: not only because all the fullness thereof is shed upon Christ, 
How the spirit of God is also called the spirit of Christ.  as he is our mediator and head, that from thence might redounded to every one of us his portion: but also because the same spirit is common to the father and the son, who have one essence, add the same eternal deity. Yet because we have no communication with God, but through Christ, the Apostle very wisely descendeth from the father (who seemeth to be further of) unto Christ.  
10 And if Christ be in you. That which before he said of the spirit, now he saith of Christ: whereby is declared the manner of Christ's dwelling in us. For as by his spirit he consecrateth us for temples to himself, so by the same spirit he dwelleth in us: and now he doth more clearly open that, which we touched before: 
How Christ dwelleth in us.  namely, that the sons of God are counted spiritual, not in respect of a full and absolute perfection, but only for the newness of life is begun in them. And here is a preoccupation, whereby he preventeth that doubt, which might otherwise vex us. For howsoever the spirit possesseth one part of us, yet we see another part to be holden still of death. Therefore he answereth, that in the spirit of Christ there is a virtue of quickening, which is of power to swallow up our mortality. Whereupon he inferreth, how we are patiently to expect, till the relics of sin be utterly abolished. Furthermore, the Readers have been already admonished, that by the word spirit they understand not our soul, but the spirit of regeneration: which spirit Paul calleth life, not only because it liveth, and flourisheth in us, but because by his strength it quickeneth us, until at the length our mortal flesh being extinguished, it doth perfectly renew us: as on the contrary the word body, signifieth that gross mass, which is not yet cleansed by the spirit of GOD, from the dregs of the earth, which savour of nothing but that is gross. For otherwise to attribute unto the body the guiltiness of sin were absurd. Again, the soul is so far from being life, that it liveth not itself. Then the meaning of Paul is, although sin doth judge us unto death, so far forth as there remaineth yet in us the corruption of the first nature, yet is the spirit of God the conqueror: neither doth this hinder any whit: namely, that we are only endued with the first fruits, because even one sparkle thereof, is the seed of life.  
11 If (I say) the spirit. This is a confirmation of the last sentence, being taken from the efficient cause after this manner: if by the power of the spirit of God, Christ were raised, and the spirit keepeth his power for ever, Then it shall also show forth the same power in us. And he taketh it for a thing granted: namely, that a proof of that power which appertaineth unto the body of the whole Church, was declared in the person of Christ. And because he maketh God the author of the resurrection, he assigneth unto him the quickening spirit. Who raised. by a circumlocution he describeth God, which did agree better for the present purpose, then if had simply named him. In like manner he ascribeth the glory of Christ raised unto the father: for that was more effectual to prove the thing he intended, then if he had attributed it unto Christ himself. For it might have been objected, Christ was able by his own virtue to raise up himself, which no man can do. But when he saith, that God raised up Christ by his spirit, which he hath also given unto you, nothing can be brought against it, seeing thereby he doth put us in sure hope of the resurrection. 
john. 10.18. Seeing Christ rose by his own power, how then is his resurrection ascribed to the father.  And for all this there is nothing derogated from that sentence of john: namely, I have power to lay down my soul, and to take it again. Surely, Christ did rise of himself and by his own power, but as he is wont to transfer unto the father whatsoever heavenly virtue is in him, so the Apostle (not unproperly) hath translated that unto the father, which was a most proper work in Christ. Finally, by mortal bodies he understandeth, whatsoever remaineth yet in us subject unto death: as his common custom is, by this name to call the grosser part of us. Whence we gather that he speaketh not of the last resurrection which shall be in a moment, but of that continual operation of the spirit, whereby it mortifieth by little and little the relics of the flesh, and reneweth a celestial life in us.  12 Therefore brethren we are debtor, not to the flesh, that we should live after the flesh. 13 For if you live after the flesh, ye shall die: but if by the spirit, ye mortify the deeds of the flesh, ye shall live. 14 For who so are lead by the spirit of God, they are the sons of God. 
12 Therefore brethren. This is the conclusion of the premises. For if we be to renounce the flesh, then ought we have nothing to do with it. Again, if the spirit ought to reign in us, not to be at his beck were absurd. The speech of Paul here is unperfect, because he omitteth one member of the antithesis or contrariety: namely, that we are debtor unto the spirit: howbeit the sense is clear enough. And this conclusion hath the force of an exhortation: as he is alway wont to draw exhortation out of doctrine: So in another place, 
Ephe. 4.30.  he admonisheth us that we grieve not the holy spirit of God, whereby we are sealed unto the day of redemption.  
And again, if we live in the spirit let us also walk in the spirit. 
Gal. 5.25. When we may be said to live according to the spirit.  And that cometh to pass whiles we renounce our carnal concupiscences, that we might (as it were) bind ourselves in service to the righteousness of God. For verily in this sort we ought to reason: and not as some blasphemous persons, who prate, saying, let us be secure, because there is no power in us. But this is as it were to fight against God, if through contempt and negligence, we extinguish his grace offered to us.  
13 For if ye live after the flesh. He addeth a commination or threatening, that he might the rather shake off from them all drowsiness: whereby also they are notably refuted, who brag of justification by faith, without the spirit of Christ. Although in their own conscience they are sufficiently reproved: because there is no trust in God, where there is not also a love of righteousness. Indeed it is true, that we are justified by the sole mercy of God in Christ: but this also is as true and certain, that all they are justified, are called of the Lord, that they should live worthy their calling. Let the faithful therefore learn to embrace Christ not only unto righteousness, but also unto sanctification, as he was given unto us to both these ends: least through their lame faith, they rend him in pieces. But if by the spirit ye mortify the deeds of the flesh. He so tempereth his speech, that he cause not the godly to despair, who feel yet in themselves many infirmities. For howsoever we be yet subject unto sin, 
We must not kill our bodies, but sudue the lusts of them.  nevertheless he promiseth life unto us, so that we study to mortify the flesh. Neither doth he require exactly the destruction of the flesh, but only chargeth us to study to came the lusts thereof.  
14 For who so are lead by the spirit of God. This is a confirmation of that went immediately before. For here he teacheth, that they are counted amongst the sons of God, who are ruled by his spirit: because by this mark God acknowledgeth them to be his. 
Who are the sons of God.  By this means the vain ostentation of hypocrites is done away, who usurp the title without the thing: and the faithful are encouraged unto most sure confidence of their salvation. The sum is, they are the sons of GOD who so are lead by the spirit of GOD: But all the sons of GOD, are heirs of eternal life: Therefore they ought to be sure of eternal 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.  
Nevertheless, we are to note that there is a manifold leading of the spirit. For there is an universal whereby all the creatures are supported and moved: 
The leading of the spirit is divers.  there are also peculiar in men, and the same are divers: But here he understandeth sanctification, where with God vouchsafeth none but his elect, whiles he doth separate them apart to himself for sons.  15 For ye have not received the spirit of bondage to fear again: but ye have received the spirit of adoption, whereby we cry, Abba, father. 16 The same spirit beareth witness with our spirit, that we are the sons of God. 17 If we be sons, we are also heirs, even the heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. 18 For I count the afflictions of this present time, not to be comparable to the glory to come, which shall be revealed unto us. 
Now he confirmeth that certainty of trust or confidence, wherein of late he bid the faithful stay themselves, and that by an argument taken from an especial effect of the spirit: because it is not therefore given us that it might toss us with trembling, 
To what end the spirit of god is given us  or press us with anxiety: but rather that all perturbation being quenched, setting our minds in a quiet state, it might stir us unto assured and free invocation of God. So then he doth not only prosecute the argument he touched before, but also standeth more in that other member which he had annexed: namely, of the fatherly mercy of God, whereby he forgiveth his, the infirmity of the flesh, and those faults which yet remain in them. He teacheth that the confidence hereof is assured unto us by the spirit of adoption, which would not bid us be bold in prayer, 
A twofold spirit  except it assured us of free remission. And to the end he might that rather set out that matter, he setteth down a twofold spirit: one he calleth the spirit of bondage, which we may conceive by the law● the other of adoption, which is by the gospel. He saith that was given in old time unto fear, 
Heb. 12.18.  and this at this day unto assurance. By such comparison of contraries, the certainty of our salvation is (as thou seest) made more manifest. The author of the Epistle to the Hebrews, when he saith, we are not come unto the mount Sinai, where all things were so terrible, that the people being overthrown (as it were) with the present sentence of death, did pray they might not be spoken unto, yea Moses himself confessed he was afraid: but we are come unto Zion the hill of the Lord, and his city the celestial Jerusalem, where is the mediator of the new Testament jesus. By the adverb, again, we gather that the law is here compared with the Gospel: because the son of God by his coming brought unto us this inestimable benefit, that the servile condition of the law should no more bind us. Yet thou mayest not gather hereby, either, that none had the spirit of adoption before the coming of Christ: or that who so received the law were servants and not sons. For he doth rather compare the ministery of the law, with the dispensation of the Gospel, than persons with persons. In deed I confess that the faithful are admonished here, how much more liberally God hath now dealt with them, than he did in old time with the fathers under the old Testament: yet he respecteth the external dispensation, in respect whereof only we excel: because howsoever the saith of Abraham, Moses, and David, was more excellent than ours: yet for as much as God in a manner kept them under a schoolmistress, they were not yet come unto that liberty, which is opened unto us. And also it is to be noted, that I have purposely (because of false Apostles) put an antithesis or contrariety between the literal disciples of the law, and the faithful, whom Christ the heavenly master doth not only speak unto with sound of mouth, but also inwardly doth teach effectually by his spirit. And although the covenant of grace is contained in the law, yet he removeth it thence: because opposing the Gospel, he considereth nothing but that which was proper to the law, namely to bid and forbid▪ and by the denouncing of death to bridle sinners: and so he giveth unto the law, 
What was proper to the law.  that quality whereby it differeth from the Gospel. Or if any had rather, he propoundeth the bare law, as God therein covenanteth with us in respect of works. Thus therefore we are to think of the persons amongst the people of the jews, when the law was published, & also after it was published, the godly were illuminated with the same spirit of faith: & therefore the hope of eternal inheritance (whereof the spirit is a pledge & seal) was sealed in their heart. Here only is the difference, that the spirit is powered out more abundantly & plentifully in the kingdom of Christ. But if thou hast regard unto the dispensation of doctrine, salvation shall seem to have been then for a surety first manifested, when Christ was exhibited in the flesh, with such obscurity were all things covered under the old Testament, in comparison of that light is under the Gospel.  
Furthermore, if the law be considered in itself, it can do nothing but bind men, that are subject to miserable servitude, with the horror of death: because it promiseth no good thing, but with condition: and it denounceth death against all transgressors. Wherefore as under the law there was the spirit of bondage, which pressed the conscience with fear: so under the Gospel there is the spirit of adoption, which cheereth our souls with the testimony of our salvation. And observe that fear is joined to bondage, because it can not otherwise be, but the law should with wonderful disquietness vex and torment our souls, so long as it exerciseth his power. 
How fear is joined with bondage.  Wherefore there is no other remedy for the quieting of them, then whiles God forgiving our offences, doth favour us as a father his children. By whom we cry Abba. He hath therefore changed the person, that he might express the state of all the godly: as though he said, ye have received the spirit, whereby, you as well as we and the residue of all the faithful, do cry. And the figure mimesis here used of the Apostle is very significant, 
Mimesis which is when one taketh on him the person of another.  for in the person of the faithful he pronounceth the name of father. The doubling of the name by divers words, containeth an amplification.  
For Paul giveth to understand that the mercy of God is now so published through the whole world, that he is indifferently prayed unto in all tongues: as Augustine noteth.  
Therefore his meaning was to express the consent amongst all nations. Whereupon it followeth that now there is no difference between jew and Gentile, seeing they are knit together amongst themselves. The Prophet Esay speaketh otherwise, saying, that the tongue of Chanaan, should be common unto all: yet all one sense, 
isaiah. 19.18.  because he respecteth not the external form of speech, but the consent of heart in worshipping God, and the same, and simple study in professing his true and pure worship. The word cry is put to express the constancy, as if he said, we pray not, doubtingly, 
What is meant by crying unto God.  but boldly we lift up our voice unto heaven.  
In deed the faithful under the law did call God father, but not with such sure confidence, seeing the veil did drive them far from the sanctuary: but now when an entrance is opened unto us by the blood of Christ, we may familiarly, and as it were with full mouth glory that we are the sons of God: from whence this cry proceedeth. Finally by this the prophesy of Osee is fulfilled, I will say unto them: you are my people: and they shall answer again, thou art our God. 
Ose. 2.23.  For the more clear the promise is, so much more boldness is there in prayer.  
16 For the spirit. He doth not simply say, the spirit of GOD is a witness to our spirit: but he useth a compound verb, which may be translated, to witness together, if contestation were not somewhat else with the latins. But Paul meaneth, that the spirit of God doth give unto us such testimony, that by the direction and governance thereof, our spirit is assured the adoption of God is firm. For our mind of itself, except the testimony of the spirit went before, could not bring unto us, this confidence. Moreover here is an exposition of the former sentence. For whiles the spirit testifieth that we are the sons of God, it doth withal put this boldness in our hearts that we dare call God our father. And surely seeing it is the confidence of heart only that openeth our mouth, 
When God is rightly prayed unto.  except the spirit gave testimony to our hearts of the fatherly love of God, our tongues would be dumb to utter any prayers. For that principle is always to be holden, God is not otherwise rightly prayed unto, unless as in mouth we call him father: so we be surely persuaded in our hearts that he is such one.  
Whereunto the other also answereth, namely that our faith is not otherwise proved then by the invocation of God. And therefore not without cause, Paul calling us unto this proof, showeth that than it appeareth how seriously every one believeth, when they who have embraced the promise of grace, exercise themselves in prayers. And here those toys of Sophisters touching moral conjecture are notably refuted: which is nothing else but uncertainty and doubtfulness of mind, yea rather wandering and error. And also their objection is answered: where they demand how a man may be assured of the will of God. 
Whence the certainty of salvation proceedeth.  But this certainty proceedeth not from man's brain: but is the testimony of the spirit of God, as he handleth more at large in his former Epistle to the Corinthians, whence also the fuller exposition of this place is to be gathered. Therefore this sentence standeth sure, that none can be called the son of God, who doth not acknowledge himself to be such one: which knowledge is called science of john, to show fourth the certainty thereof. 
1. joh. 5.19.   
17 If we be children. By an argument taken from that is annexed or from the consequent, he proveth that salvation standeth herein, if we have God for our father. The inheritance is ordained for the sons: seeing then God hath adopted us to himself for sons, he hath also ordained the inheritance for us. Secondly, he showeth what kind of inheritance that is, namely celestial: and therefore incorruptible and eternal, such as was manifested in Christ. By which manifestation both all uncertainty is taken away, and also the excellency of the inheritance is commended, which we participate with the only begotten son of God. Albeit the purpose of Paul is (as shortly after it shall better appear) highly to advance the inheritance promised unto us, that we contenting ourselves with it, might manfully despise the allurements of the world, and patiently bear what so ever troubles happen unto us in the world. If so be that we suffer with him. There are divers interpretations of this place, but I like this sense above all others, We are the fellow heirs of Christ, so that we follow him, the same way he went unto that inheritance. And so where as he made mention of Christ, his meaning is (as it were by these degrees) to pass unto this cohortation, the inheritance of God is therefore ours, because by his grace we are adopted to be his sons: and lest it should be doubtful, the possession thereof is already delivered unto Christ, whose partakers we are made. 
By passions & sufferings the Lords ministereth unto us salvation thorough his free mercy.  And Christ came unto it by the cross: therefore we must go unto it the same way. Neither is that to be feared, which some stand in awe of, least by this, Paul did ascribe the cause of eternal glory to our labours, for this kind of speech, is not unusual in the scriptures: but rather he declareth the order which the Lord followeth in ministering salvation unto us, than the cause. For before he had sufficiently defended the free mercy of God, against the merits of works: now whiles he exhorteth us unto patience, he disputeth not whence salvation cometh to us, but how the Lord governeth his.  
18 For verily I think. Although they do not altogether amiss, who take this by the way of correction: yet I had rather refer it to the amplifying of the cohortation, in steed of a preoccupation: to this sense, it ought not to be grievous unto us, if we must come unto the celestialll glory by divers afflictions, seeing if they be compared with the greatness of this glory, they are nothing. He hath put glory to come, 
Glory to come put for eternal glory.  for eternal glory: as he calleth those afflictions of the world, which pass away suddenly. Hereby it appeareth this place was ill understood of the schoolmen, whence they have gathered their distinction of congruo and condigno. Neither doth the Apostle compare the dignity of them both: but only mitigateth the bitterness of the cross, by the comparison of the greatness of glory, and that to confirm the minds of the faithful in patience.  19 For the fervent expectation of the creature, expecteth for the revelation of the sons of God. 20 For the creature is subject to vanity, not of it own will, but for him, who hath made it subject in hope. 21 Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. 
also,  22 For we know that every creature groaneth with us also, and travaileth in pain together unto this present. 
19 For the fervent. He teacheth that we have an example of the patience he exhorteth unto, even in the very dumb creatures. For to let pass the variety of expositions, I understand this place thus, that there is no element, neither any part of the world, which not being (as it were) touched with the feeling of the present evil, intendeth not upon the hope of the resurrection. And he putteth down two things, namely, that all creatures travail, and yet are sustained by hope. Whereby also it appeareth how great the price of eternal glory is, that it can provoke & draw all things into desire of it. Furthermore, this speech, expectation expecteth, although it be somewhat strange, yet it hath a most convenient sense: for he signifieth thereby, that the creatures being plunged in great anxiety, and hanging in suspense, with great desire, do expect that day, which shall openly declare the glory of the sons of God. 
What is meant by the revelation of the sons of God. 1. john. 3.2  He calleth that the revelation of the sons of God, when we shall be like unto God: as john saith, for although we know we are his sons, yet it hath not appeared. And I have kept the words of Paul, because the translation of Erasmus seemeth unto me bolder than were meet, namely, until the sons of God be manifest, and yet it doth not sufficiently express the mind of the Apostle. For his meaning is not, that the sons of God shallbe manifested in the last day: but than it shall appear how happy, and blessed their estate is, when they having put off corruption, shall put on celestial glory. For he therefore attributed hope unto the creatures that want sense, that the faithful might open their eyes to behold the invisible life, although it lie yet hid under a deformed habit.  
20 For the creature is subject to vanity. He declareth the end of the expectation by the contrary. For because the creatures now subject to corruption, can not be renewed, before the sons of God be wholly restored, therefore they coveting their instauration or renewing, respect the manifestation of the celestial kingdom. He saith they are subject to vanity, because they abide not in firm and sure estate, but as frail and unstable, 
How the creatures are subject to vanity.  they pass away with swift course.  
For there is no doubt but he setteth vanity against the perfection of nature. Not of it own will. Seeing there is no sense in such creatures, will here assuredly is to be taken for natural inclination, whereby the whole nature of things is carried to his conservation and perfection. What so ever therefore is holden under corruption it is against the will of nature. 
Prosopopeia is when we give that to things without life which is proper to living things etc.  But by the figure prosopopeia he bringeth in all the parts of the world, as though they were endued with sense: that we might the rather be ashamed of our sottishenesse, unless the ruinous staggering of the world which we see, do lift us up higher. But for him. He propoundeth an example of obedience in all creatures, and addeth that the same proceedeth of hope, because hence cometh the alacrity of the sun, moan, and all the stars, to run their perpetual course, hence cometh the sedulous obsequy of the earth to bring forth fruits, hence cometh it the air is never wearied with moving, hence cometh the ready power of the waters to flow, because God hath given every thing his charge: and hath not only by precise commandment charged what he would have done, but also inwardly hath put hope of renovation. For in that woeful dissipation which followed the fall of Adam, the whole frame of the world should fall every moment, and all the parts thereof should faint, except some certain secret stability proceeding else where did stay them. It were therefore too absurd, that the earnest of the spirit should be of less force in the sons of God, than a secret instinct in dead creatures. How so ever then the creatures do naturally incline another way, yet because it pleaseth God to make them subject unto vanity, they obey his commandment: and because he hath given them hope of a better condition, therein they nourish themselves, differing their desire, until the incorruption promised to them he revealed. It is by the figure prosopopeia that he now attributeth hope unto them, as before to will and nill.  
21 Because the creature also. He showeth how the creature in hope is made subject unto vanity: namely because it shall come to pass that at length it shall be delivered: as Esay testifieth, and yet Peter also more clearly confirmeth.  
And here verily it is meet for us to consider what a horrible curse we have deserved, 
The condemnation of mankind is graven in heaven, earth & all creatures.  seeing all the harmless creatures from earth to heaven have suffered punishment for our sins. For in that they labour under corruption, that cometh to pass thorough our fault, so the condemnation of mankind is graven in heaven, earth, and all the creatures. Again hereby appeareth unto how excellent glory the sons of God shall come, for the amplifying and setting forth whereof, all creatures shall be renewed.  
Finally, he meaneth not that the creatures shall be partakers of the same glory, with the sons of God, but in their kind they shall be partakers of a better state: because GOD will restore the world, now fallen with mankind, into perfection. But what kind of integrity shall be as well in beasts as in plants and metals, it is not meet curiously to search, neither is it lawful: because the chiefest part of corruption is utter decay. Certain subtle, but scarce sober men, demand whither all kind of beasts shall be unmortall: but if these speculations may have lose reins, whither will they carry us? Therefore let us be content with this simple doctrine, that there shall be such a temperature, and such a decent order, that nothing shall appear either deformed, or ruinous.  
22 For we know. He repeateth the same sentence again, that he might make a passage unto us: although, that is now said, hath the force and form of a conclusion. For in that the creatures are subject unto corruption, and that not by a natural appetite, but by the ordinance of God. Secondly in that they have hope, in time to come to put of corruption, it followeth they mourn as a woman travailing, until they be delivered. And it is a most apt and fit similitude, that we might know, this mourning whereof he speaketh is not vain nor dead: because at length it shall bring forth a joyful and happy fruit. The sum is, the creatures neither are content with the present state, neither yet so travail, that they should fall away without remedy: but they travail, because there abideth for them a renewing into a better state.  
And when he saith they mourn together, 
How the creatures mourn together.  he doth not mean they are tied amongst themselves by a mutual anxiety, but he joineth them for companions to us. The particle hitherto or unto this present, serveth to mitigate the tediousness of the daily languor. For if the creatures have continued so many ages in their mourning, how inexcusable shall our tenderness or rather cowardliness be, if in the short course of a frail life we faint?  23 And not only the creature, but we also which have the first beginnings of the spirit: even we do mourn in ourselves, waiting for the adoption, the redemption of our bodies. 24 For we are saved by hope: but hope that is seen, is not hope: for how can a man hope for that which he seethe? 25 But if we hope for that we see not, we do with patience abide for it. 
23 And not only. There are some who think the Apostles mind here, is to exaggerate the dignity of our blessedness to come, because all things wish for it with fervent desire: not only the unreasonable creatures, but we also who are regenerate by the spirit of God. Which sentence truly may be defended. Yet it seemeth unto me to be a comparison of the greater & the lesser: as though he said, the excellency of our glory to come is of so great price to the elements also wanting sense and reason, that they burn with a certain desire of it: much more ought we who are illuminated by the spirit of God, both by firmness of faith, and contention of study aspire and strive unto so passing a good thing. And he requireth a twofold affection in the faithful: namely that they being pressed with the feeling of the present misery, mourn. 
A twofold affection required in the faithful.  Secondly, that nevertheless they do patiently expect a deliverance. For he would that they being lift up with the expectation of the blessedness to come, should with stoutness of mind overcome all the present evils: that they might not consider, what they are, but what they shallbe. Which have the first beginnings. Whereas some interpret first fruits, a rare, & singular excellency, that I like not at all: & therefore to avoid doubtfulness, I choose rather to translate it, first beginnings. For I do not with them take it to be spoken of the Apostles only, but of all the faithful, who in this world are only sprinkled with drops of the spirit, or certainly when they have profited very well, being endued with a certain measure thereof, are yet far from the perfection thereof. These therefore are unto the Apostle the first beginnings or first fruits. Whereunto the whole or entire increase is opposed. For seeing we are not yet endued with fullness, it is no marvel though we be moved with disquietness. And whereas he repeateth, we ourselves, & addeth in ourselves, that he doth for the more vehemency, that he might express a more fervent 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 unto, & the fruition thereof.  is called the fruition of that inheritance whereunto we are adopted. For Paul meaneth that that eternal decree of God, whereby he hath chosen us for sons before the world were made, of the which he testifieth unto us by the gospel, & the faith whereof he sealeth by his spirit in our hearts, should be void, unless the promised resurrection were firm & sure, which is an effect thereof. For to what end is god our father, but that this earthly pilgrimage being ended, the celestial inheritance might receive us? Hereunto appertaineth the redemption of our body which is straightways added. For the price of our redemption was so paid of Christ, that death nevertheless might hold us yet bound in his bonds: yea we carry it within us, whereupon it followeth that the sacrifice of the death of Christ, should be in vain and fruitless, except there appeared fruit in the celestial renovation.  
24 For we are saved by hope. Paul confirmeth his exhortation by an other argument. Namely, because our salvation cannot be separated from a kind of death, which he proveth by the nature of hope. For seeing hope extendeth itself unto things not yet known by experience, and representeth unto our minds the image of things which are hid and far off, whatsoever is either openly seen, or holden with the hand, cannot be hoped for. But Paul taketh it for a thing so granted that it cannot be denied, so long as we live in this world, our salvation standeth in hope: whereby it followeth that it is laid up with God, far above our senses. Whereas he saith that is no hope which is seen, it is verily a hard speech, but yet such as observeth not the sense, for he goeth about simply to teach, seeing hope is of good things to come, & not present, it can never be joined with manifest possession. So than if any think much to mourn, they must need● evert the order is set down of God, who doth not call his unto the triumph before he have exercised them in the warfare of sufferance. But seeing it hath pleased God to nourish our salvation as it were secretly in his bosom, it is expedient for us to labour in earth, to be oppressed, to mourn, to be afflicted, yea to lie as it were half dead, or like unto those are dead. For they who covet a visible salvation, they put themselves by it, renouncing hope which is ordained 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 grievous to want the good thing thou desirest: unless thou support and comfort thyself by patience, thou must fall by desperation. So then hope always draweth patience with it. So it is a most fit conclusion, namely, that the doth vanquish away whatsoever the Gospel promiseth of the glory of the resurrection, except by bearing the cross and tribulations patiently, we pass through this present life. For it life be invisible, than we must have death before our eyes if glory be invisible, than ignominy is present. Therefore if thou wilt comprise this place in few words, 
The salvation of the godly is laid up in hope.  thou mayest digest the arguments of Paul into this form. Salvation is laid up in hope for all the faithful: it is the property of hope, to intent upon good things to come, and which are absent: therefore the salvation of the godly is hidden up. Now hope is not otherwise maintained then by patience: therefore the salvation of the godly is not consummated but by patience. 
Patience is an inseparable companion of faith.  Finally, here we have a notable place, that patience is an inseparable companion of faith. The reason whereof is at hand; because whiles we comfort ourselves with the hope of a better estate, the sense or feeling of the present miseries is mollified and mitigated, that they are not so hard to be ●oure.  26 Likewise the spirit also helpeth our infirmities: for we know not what to pray as we ought, but the spirit itself maketh request for us with sighs, which cannot be expressed. 27 But he that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints, according to the will of God. 
26 Likewise the spirit also. Lest the faithful should object, that they are weaker, than they are able to bear so many & so hard burdens, he setteth before them the help of the spirit, which is abundantly sufficient to overcome all difficulties. There is no cause then, why any should complain, that the bearing of the cross is above their strength, seeing we are strengthened by virtue from above. And the greek word Sunantilambanesthai, to help together is very significant, namely, that the spirit receiving unto it part of the burden, wherewith our infirmity is oppressed, doth not only help us and secure us, but doth so ease us, as though it undertook some part of the burden with us. And in the word infirmities, the plural number hath his augmentation. For seeing experience doth teach us that unless we be stayed by the power of God, innumerable ruins are strait ways at hand: Paul therefore admonisheth, that notwithstanding we are every way weak, & divers infirmities threaten falling unto us, yet there is aid enough in the spirit of God, so that we shall never be moved or overthrown by any heap of evils. Howbeit these helps of the spirit teach us more certainly, that through the ordinance of God it is so brought to pass, that by mournings and sighs we should ascend to our redemption. For we know not what to pray. Above he spoke of the testimony of the spirit, whereby we know God to be our father, & whereunto we trusting, dare call upon God as father: now repeating again this second member of invocation, he saith we are taught of the same spirit how he is to be called upon, and what is to be asked of him by prayers. And very aptly he hath annexed prayers to the careful, or heavy desires of the faithful, because God doth not therefore afflict his with miseries, that they should inwardly devour up a hidden or secret sorrow: 
Wherefore the godly are afflicted.  but that by prayer they should exonerate and ease themselves, and so exercise their faith. And albeit I know there are divers interpretations brought upon this place, yet the meaning of Paul seemeth unto me, to be simply thus, that we are blind in praying unto God: because although we feel our evils, yet our minds are more intricated and confounded, then that they can rightly elect what is convenient or expedient. If any man except, 
Objection.  that there is a rule prescribed unto us in the word of God: I answer, our affections nevertheless abide oppressed with darkness, 
Answer.  until the spirit direct them by his light. But the spirit itself maketh request for us. Although indeed or by the event it appeareth not as yet, that our prayers are hard of God, nevertheless, Paul gathereth that even in the very study of praying the presence of God's grace already shineth, because no man of himself can conceive holy and godly prayers. Indeed the faithless babble prayers, but with mere mocking of God: because there is nothing in them, either sincere, or serious, or rightly composed. Wherefore the manner of praying well must needs be caught of the spirit: he therefore calleth those sighs unevarrable, wherinto we burst through the vehement motion of the spirit: because they far exceed the capacity of our wit. And the spirit of God is said to make intercession for us, not that indeed humbly kneeling it doth abase itself to pray or mourn, 
How the spirits is said to make intercession for us.  but because it stirreth up those prayers in our hearts, wherewithal it is meet we should be touched: Secondly it doth so move our hearts that with their fervency they pierce unto the very heaven. And Paul spoke so to the end he might more significantly attribute all that unto the grace of the spirit. Indeed we are bidden knock, but no man can of himself premeditate one syllable, unless by the secret instinct of his spirit, God knock upon us, and so open our hearts unto him.  
27 But he that searcheth the hearts, knoweth the cogitations. This is a notable reason to confirm our faith or confidence that we are heard of God, whiles we pray by his spirit. For he knoweth familiarly our desires, as the cogitations of his spirit. And here the propriety of the word, know, is to be noted: for it signifieth that God doth not consider those motions of the spirit as new and insolent, or reject them as absurd: but acknowledge them, and also graciously receive them as known to him & approved of him. Therefore as Paul testified of late, that God doth then help us, whiles he doth as it were bring us into his own bosom: so now he addeth another consolation, namely, that our prayers, whereof he is the moderator, are not in vain. The reason also is added straightways: because in so doing he conformeth us to his wil Whereby it falleth out that that cannot be in vain, which is agreeing to his will, whereby althings are governed. Here also we may learn that consent with the will of God, is the chiefest thing in prayer, which consent our own desires hold not fast tied unto them. Wherefore if we would have our prayers acceptable unto God, let us beseech him to moderate them according to his will.  28 Also we know that all things work together for the best unto them that love 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 son, that he might be the first borne amongst many brethren. 30 And whom he hath predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. 
28 Also we know. Out of the premises he now concludeth, that the miseries of this life are so far from hindering our salvation, that rather they further it. Neither letteth it, that he hath put the particle illative, seeing it is no novelty with him, so to confound adverbs: although this conclusion doth also contain a Preoccupation. For here the sense of flesh exclaimeth, that it appeareth not God doth hear our prayers, seeing our afflictions proceed always in the same course. Therefore the Apostle preventeth that, saying, although God doth not by and by help his, yet he doth not forsake them; because by a wonderful skill, he turneth those things to their salvation, which seemed discommodities. If any had rather read this sentence by itself, as though Paul went about by a new argument, to prove that adversities which further our salvation, are not heavily and grievously to be borne, I do not gainstand it. In the mean while the counsel of Paul is not bscure, although the elect and reprobate are indifferently subject to the like evils, yet there is great difference: because God instructing the faithful by afflictions, doth procure their salvation. And we are to remember that Paul speaketh not but of adversities: as though he said, whatsoever things happen to the godly, 
Adversities by the providence of God, are made commodious to the faithful  they are so tempered from above, that that which the world thinketh to be hurtful, the issue declareth it to be profitable. For albeit that is true Augustine sayeth, even sins through the direction of God's providence, are so far from hurting the Saints, that they serve rather to their health: yet it appertaineth not unto this place, where he entreateth of the cross. And note that he hath comprehended the sum of piety under the love of God: as indeed the whole study of righteousness dependeth thereon. To those who are called according to his purpose. This parcel seemeth to be added by the way of correction: lest any should think that the faithful, because they love God, do obtain by their desert, that they receive such fruit by adversities. For we know when the matter of salvation is in hand, men would gladly begin at themselves, and fain unto themselves preparations whereby they may prevent the grace of God. Therefore Paul teacheth, that those whom he called the worshippers of God, were elected before of him. For it is sure the order is therefore noted, that we might know whereas all things fall out for the health of the Godly, that dependeth upon the free adoption of God, as the first cause. Yea Paul showeth, that the faithful love not God, before they be called of him: as in another place he admonisheth, that the Galathians were first known of God, 
Gal. 4.9.  before they knew him. Verily, this of Paul is true, that afflictions profit none to salvation, but them love God: 
God preventeth us by his grace and we do not prevent him by our love.  yet that of john is as true, namely, that then at length he is begun to be loved of us, when he hath prevented us by his free grace.  
Finally, the calling Paul speaketh of here, is large. For it must not be restrained, unto the manifestation of election, whereof mention shallbe made shortly after, but simply it is opposed to man's course: as though Paul had said, the faithful get not unto themselves godliness by their own motion, but rather it is brought by the hand of God, so far as God hath chosen them to himself for his own. The word purpose doth plainly exclude, whatsoever may be imagined to be brought of men: as though Paul denied the causes of our election to be sought for else where, then in the secret pleasure of God: which thing appeareth more clearly out of the 1. to the Ephe. 1. & the 2. Tim. 1. Where also the Antithesis or contrariety of this purpose, 
Ephe. 1. 2. Tim. 1.  and human righteousness is plainly expressed. Yet it is not to be doubted, but Paul did therefore here precisely say, our salvation is founded upon the election of God, that he might thence make a passage unto that which followeth straightways, namely, the afflictions which make us like unto Christ are destinated to us by the same celestial decree, that he might as it were by a certain bond of necessity, link our salvation, with the bearing of the cross.  
29 Because whom he foreknew. Therefore by the order of election he declareth, how all afflictions are nothing else, than a mean whereby they are conformed unto Christ, 
ve●. 17.  which thing to be necessary, he testified before. Wherefore there is no cause why it should grieve us, or be bitter and heavy unto us to be afflicted: except we take in ill part the election of the Lord, whereby we are foreordeined unto life: except we be unwilling to represent in us the image of the son of God, whereby we are prepared unto the celestial glory. And the foreknowledge of God whereof Paul here maketh mention, 
What is meant by foreknowledge.  is not a bare foreknowledge as some unskilful bodies do foolishly imagine: but adoption whereby he always discerneth his sons from the reprobate. In which sense Peter saith, the faithful were elected unto the sanctification of spirit, according to the foreknowledge of God. Wherefore, they I spoke on, gather foolishly, that God hath elected no others, than those he foresaw to be worthy of his grace. For Peter doth not flatter the faithful, as though every one were elected for his merit: but calling them unto the eternal counsel of God, doth put them beside all worthiness. And also in this place, Paul repeateth by another word, that which he touched lately concerning purpose. Whence it followeth that this knowledge dependeth upon the good pleasure of God, because God foreknew nothing out of himself, touching those he would adopt: but only signed whom he would elect. The word Proorizein, which they translate predestinate, is referred unto the circumstance of this place: because Paul only meaneth, the God hath so decreed, that whomsoever he hath adopted, the same should carry the image of Christ: for he did not simply say, that they might be conformed unto Christ, but to the image of Christ: that he might show there is a lively and manifest example in Christ, which is set before all the sons of God to imitate. Finally, the sum is, 
Christ is the pattern of all the sons of God.  that the free adoption wherein our salvation consisteth, cannot be separated from this other decree, wherein he hath allotted us to bear the cross: because none can be an heir of the kingdom of heaven, who first is not made like unto the only begotten son of God. That he might be the first begotten, or that he should be. For both ways the Greek infinitive Einai may be resolved, yet I rather allow of the former. Furthermore, in that Christ is called the first begottten, Paul's mind is only to note this, if Christ obtain the prerogative amongst all the sons of God, he is worthily given unto us for an example, that we should refuse nothing, which he hath vouchsafed to take upon him. Therefore that the celestial father might by all means testify the right & dignity which he hath given unto his son, he will have all whom he hath adopted into the inheritance of his kingdom to be conformed or made like to his example. For although there be in show a divers condition of the godly, as there is some variety between the members of a man's body: yet is every one coupled with his head. Therefore as the first borne doth bear the name of the family, so Christ is placed in an high degree: not only that he might excel in honour among the faithful, but also the under the common note of fraternity he might contain all under him.  
30 And whom he hath predestinate, them also he called. Now that he might in a clearer sort prove how true it is, that that conformation or conformity and likeliness with the humility of Christ, is healthful to us, he useth a gradation, wherein he teacheth, that the society of the cross is so linked with our vocation, justification & glorification, that they cannot be separated. Howbeit that the readers might better understand the meaning of the Apostle, they are to remember that, I admonished before, namely, 
What the word predestinate noteth.  that the word predestinate, noteth not election, but the purpose or decree of God, whereby he hath ordained for his a cross to be borne: & now teaching that the same are called, he signifieth that God doth not hold the close within himself which he hath determined of them, but hath disclosed it: that they might quietly and patiently undertake the condition laid upon them. For here vocation or calling, as the inferior is distinguished from secret election. Lest any therefore should object, that no man knoweth what condition God hath appointed for him: the Apostle saith, God by his calling hath openly testified of his secret counsel. And this testimony consisteth not in the sole external preaching, but it hath the efficacy of the spirit coupled: because the speech is of the elect, whom God doth not only speak unto by voice, but also inwardly draweth. justification might fitly be extended unto the continual tenor of the grace of God, even from the time of our calling unto the hour of death: but because Paul in the whole Epistle useth this word for the free imputation of righteousness, no necessity doth compel to decline from this sense. For the counsel of Paul is this, that there is a more precious 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? Therefore he addeth straightways, that the same are glorified, who are now pressed with the cross, so that their miseries and reproaches damage them nothing at all. Although glorification is not yet exhibited but in our head, yet because we do in a manner see in him now the inheritance of eternal life, his glory bringeth such assurance of our glory to us, that worthily our hope is matched or compared to present possession. And add, that Paul according to the phrase of the Hebrew tongue hath used the pretertense in the verbs, for the present tense. Surely it is out of question, that a continual action is noted, 
The godly lose as jot of glory whiles they are humbled.  to this sense: whom God now after his own counsel exerciseth with adversity, those he also calleth and justifieth into the hope of salvation: so that they lose no jot of glory whiles they are humbled. For albeit the present miseries do deform it before the world: yet before God and his Angels it always appeareth perfect. This therefore is the meaning of Paul by this gradation, that the afflictions of the faithful whereby they are humbled, do not appertain to any other end, then that they having obtained the glory of the celestial kingdom, might come unto the glory of the resurrection of Christ, with whom they are now crucified.  31 What shall we say then to these things? If God be on our side, who can be against us? 32 Who spared not his own son, but gave him for us all, how shall he not with him give us all things also. 33 Who shall lay any thing to the charge of Gods chosen? It is God that justifieth. 34 Who shall condemn? It is Christ which is dead? Yea or rather which is risen again, who is also at the right hand of God, and maketh request for us. 
31 What shall we say then? Now the matter being sufficiently proved, he bursteth forth into exclamations, whereby he declareth with what magnanimity of mind the faithful aught to be endued, whiles adversities press them unto desperation. And in these words he teacheth how that invincible fortitude, which over cometh all temptations consisteth in the fatherly favour of God. For we know that judgement is wont no otherwise to be given of the love or hatred of God, then by the consideration of the present state. Therefore when things fall out unhappily, sorrow possessing our minds, it driveth away all confidence and consolation, but Paul crieth out, that the beginning must be further sought forth: & therefore they reason preposterously who stay upon the sorrowful spectacle of our warfare. Indeed I confess the scourges of God in themselves, 
What the scourges of God are in themselves.  & by themselves are worthily counted signs of God's wrath: but because they are blessed in Christ, Paul commandeth the Saints before all things to lay hold of the fatherly love of God: that trusting to this shield, they may boldly triumph over all evil. For this is a brazen wall unto us, that by the favour of God we should be secure against all dangers. Yet his meaning is not that we should have no adversity: but he promiseth victory against all sorts of enemies  
If God be on our side. This is the chief, and surely the only stay that supporteth us in all temptations. For except God be gracious unto us, although all things laugh upon us, yet no certain trust can be conceived. And on the contrary his only favour is a sufficient solace in all sorrow, 
The favour of God the only fountain of all consolation.  and a strong defence against all tempests of adversities. And hereunto appertain so many testimonies of scripture, where the saints trusting to the only power of God, dare despise whatsoever thing cometh against them in this world. If I shall walk in the midst of the shadow of death, 
Psal. 23.4. Psal. 11.1. Psal. 3.7.  I will not fear evil, because thou art with me. I trust in the Lord, what shall flesh do unto me? I will not be afraid of a thousand of people that have compassed me round about. For there is no power under heaven, or above heaven, which can resist the arm of the lord. Therefore he being our defender, no harm at all is to be feared. Wherefore he declareth true trust in God who being content with his protection, feareth nothing so, that he should despair▪ surely the faithful are oftentimes shaken: but are never utterly cast down. Finally hither tendeth the counsel of the Apostle, namely, that a godly mind ought to stand upon the inward testimony of the spirit, and not depend upon external things.  
32 Who spared not his own son. Because it standeth us greatly upon, to be so thoroughly persuaded of the fatherly love of God, that we may persist in this glorying: therefore Paul bringeth forth the price of our reconciliation, to the end he might prove that God doth favour us. And surely this is a notable & rich experiment of inestimable love, that the father hath not refused to bestow his son upon our salvation. From thence therefore Paul draweth an argument from the greater to the less, seeing he had nothing more notable, or precious, or excellent than him, undoubtedly he will neglect nothing, which he forseeth may be profitable for us. This place ought to admonish and awake us to consider what Christ bringeth with him to us, to behold his riches: for as he is the pledge of the unspeakable love of God towards us, so he is not sent bare or void unto us: but being filled with all heavenly treasures, 
To deliver, for to give unto death.  lest they which possess him should want any thing, that might make to perfect felicity. And to deliver, here signifieth to give unto death.  
33 Who shall lay any thing to the charge. The first & chiefest consolation which the godly have in adversity, is that they be certainly persuaded of the fatherly love of God: because hence cometh both the certainty of salvation, and the quiet peace of conscience, whereby adversities are made sweet, or at the least the bitterness of sorrow is mitigated. Therefore a more apt exhortation unto patience cannot be brought, then when we understand that God is gracious unto us. And therefore Paul maketh this confidence the beginning of consolation, whereby it behoveth the faithful to be strengthened against all adversities. And because man's salvation is first wounded by accusation, & then overthrown by condemnation: he taketh away the danger of accusation in the first place. For there is one God, before whose tribunal seat we must all stand. Seeing then he justifieth us, there remaineth no place for accusation. Indeed the Antitheses seem not to be exactly digested into their parts: for he should rather have opposed these two members between themselves. Who shall accuse? It is Christ that maketh intercession. Then to have added the other two, Who shall condemn? It is God that justifieth. For the absolution or deliverance of God, answereth condemnation: and the defence or supportation of Christ, answereth accusation. But Paul, not without cause, hath transposed them another way, going about to arm the sons of God from top to toe (as they say) with the confidence of God, which might banish a far off, anxieties & fears. More emphatically therefore he gathereth that the sons of God are not subject to accusation, because God doth justify, then if he had said, because Christ is their Patron: for so he expresseth better how the way is far shut up to judgement, where the judge doth pronounce himself, that he altogether exempteth him from guiltiness, whom the accusator would draw unto punishment. And there is also the like reason, of the second part of the Antithesis or contrariety. For he showeth that the faithful are far from the peril of condemnation, seeing Christ by making satisfaction for their sins, hath prevented the judgement of God, and by his intercession, hath not only abolished death, but also put our sins out of rememenraunce, that they come not into account. The sum is, that we are not only by the present remedies, when we come unto the judgement seat of GOD, to be delivered from fear: but God doth help more, that he might better provide for our confidence.  
Howbeit here we are to note that, with I have always admonished of before this, namely, that to justify with Paul, is nothing else, then being loosed from the sentence of God, 
What it is to justify.  to be counted for just. And it is no hard matter to prove that in this present place, where Paul reasoneth from the putting down of one contrary unto the destruction of another: if so that to absolve and to receive for guilty be contrary. Therefore God will not admit any accusation against us: because he hath absolved us from every offence. For undoubtedly the Devil is the accuser of all the godly: the law of God itself, and also their own conscience doth reprove them: but all these prevail nothing before that judge who doth justify them. Therefore no adversary can shake, much less overthrow our salvation. Furthermore, he so nameth the elect, that he doubteth nothing of himself to be in the number of them. 
Here is a general rule prescribed.  And that not by special revelation (as certain Sophisters feign) but by the common sense of all the godly. Let every one therefore of the godly by the example of Paul, apply that unto himself which is here said of the elect. Otherwise if he did bury election in the secret counsel of God, this doctrine were not only cold, but should lie altogether dead. But seeing we know, that that is purposely here uttered which every one of the godly aught to apply unto himself, out of question we are all of us lead unto the touchstone of our vocation, that we be resolved we are the sons of God.  
34 Who shall condemn? As none can prevail by accusing, when the judge hath absolved: so there remaineth no condemnation when the laws are satisfied, and now the penalty is paid. But Christ is the man, who once hath suffered the punishment due unto us, thereby professing himself to undertake our turns, that he might deliver us: he therefore that hereafter will condemn us, must call Christ himself again unto death, And he is not only dead: but by his resurrection hath appeared Victorer of death, and hath triumphed over the power thereof. And he addeth yet more, namely, that he sitteth at the right hand of the father: 
How Christ is said to fit on the right hand of the father. Ephe. 1.20.  whereby is meant, that he obtaineth the Lordship, and full authority of heaven and earth, as it is said to the Ephesians.  
Lastly, he teacheth that he sitteth so, that he is the perpetual advocate, and intercessor for the defence of our salvation. Whence it followeth that if any will condemn us, he doth not only make void 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 boldness, which dare triumph against the devil, death, sin, & the gates of hell, aught to rest in all godly hearts: because our faith is no faith, unless we do certainly persuade ourselves that Christ is ours, & that the father is merciful unto us in him. Nothing therefore can be imagined more pestilent, or more deadly than the school doctrine of the uncertainty of salvation. Who maketh incercession for us. It was necessary this should be plainly added, lest the divine majesty of Christ should make us afraid. Although therefore from his high throne he holdeth all things in subjection under his feet, yet Paul giveth unto him the person of a mediator: Of whose countenance to be afraid, were absurd, seeing he doth not only gently invite us unto him, 
How Christ is said to make intercession for us.  but also appeareth an intercessor for us, before the father. Finally, we must not measure this intercession by carnal sense. For he is not to be thought to beseech his father humbly upon his knees, with his hands stretched out: but because he appeareth still with his death & resurrection, which are in steed of an eternal intercession & have the efficacy of lively prayer, that they may reconcile the father to us, and make him intreatable, he is worthily said to make intercession for us.  35 Who shall separate us from the love of Christ? Shall tribulation? or anguish? or persecution? or hunger? or nakedness? or danger? or sword? 36 As it is written, for thy sake we die daily, we are counted as sheep appointed for the slaughter. 37 But in all those things we overcome by him who hath loved us. 
35 Who shall separate? Now that security or boldness is extended unto inferior things. For he which is persuaded of the love of God towards him, is able to stand in most grievous afflictions: which are therefore wont so greatly to torment men, either because they think not, they hap by the providence of God, or they interpret them to be tokens of God's wrath, or that they think they are forsaken of God, or that they look for no end, or remember not there is a better life, or some other such like. But the mind which is purged from such errors shall easily be at rest and be quiet. Finally, this is the meaning of the words, whatsoever happeneth, we must stand in this faith, namely that God who hath once loved us, will never cease to care for us. For he doth not simply say, there is nothing can separate God from the love of us: but he would that the knowledge and lively sense of love which he testifieth ●nto us should so flourish in our hearts, that it might always shine in the mist of afflictions. For as the clouds, although they darken the clear sight of the son, yet do not altogether deprive us of his shine: even so God in adversities, sendeth through clouds, the beams of his grace, lest any tentation should overwhelm us with despair: yea our faith being supported by the promises of God, as by wings, aught through all impediments which are in the way to pierce up into the heavens. Indeed it is true that adversities are tokens of God's wrath, if they be esteemed by themselves: but when pardon and reconciliation is gone before, we are to be resolved, that although God doth chasten, yet he will never forget his mercy. Verily he admonisheth what we have deserved, but withal he testifieth that he hath a care of our salvation, whiles he provoketh us unto repentance. And he calleth it the love of Christ. Because the father in a manner doth open his bowels unto us in him. Seeing then the love of God is not to be sought for out of Christ, worthily doth Paul call us hither: that in the beams of the grace of Christ, our faith might behold the clear countenance of the Father. The sum is, that this faith ought not to be shaken with any adversity: for God being gracious unto us, nothing is against us. Whereas some take the love of Christ passively, for that love wherewith he is loved of us, as though Paul armed us unto invincible fortitude: this imagination is easily refuted by the whole course of Paul's speech: and strait way also Paul will remove all doubt herein, by defining this love more clearly. Tribulation? or anguish? or persecution? The pronoun masculine which he put down of late, containeth a secret Emphasis or force.  
For when he might have said in the neuter gender, what shall separate us: he chose rather to attribute the person unto the dumb creatures, that he might commit into the fight with us, so many champions, as there be kinds of temptations which assault our faith. 
How tribulation, anguish, and persecution differ.  Furthermore these three differ amongst themselves thus, that tribulation comprehendeth every kind of grief and discommodity: but anguish is an inward passion, namely whiles extremities drive us unto our wit's end. Such was the anguish of Abraham & Lot, whiles the one was constrained to offer his wife, the other his daughters: because they being hard bestead, and wrapped in on every side, could not tell what to do. Persecution properly noteth tyrannical violence, whereby the sons of God are unworthily vexed of the wicked. And although Paul denieth the sons to be distressed, or to be brought into narrow straits yet he is not contrary to himself: 
2. Cor. 4. ●.  because he doth not simply make them free from painful care, but he understandeth they are delivered: as also the examples of Abraham and Lot declare.  
36 As it is written. 
Psal. 44. 2●.  This testimony bringeth great weight unto the cause. For he insinuateth, how we ought to be so far off from falling away through the fear of death, that this is almost fatal to the servants of God, to have death as it were always present before their eyes. It is probable or like that the miserable oppression of the people under the tyranny of Antiochus is described in that Psalm: 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 godliness. There is also added a notable protestation, that yet they fell not away from the covenant of God: which thing I suppose was chief noted of Paul, neither doth it let, that the Saints there complain of calamity, which then pressed them otherwise then it was wont. For seeing, they first having testified their innocency, then show how they were oppressed with so many evils: an argument is conveniently taken thence, namely that it is no new thing if the Lord permit the godly without desert to be cruelly entreated of the wicked. And it is out of question that the same cometh not to pass, but for their profit: seeing the scripture teacheth that it is far from the righteousness of God, 
Gen. 18.23.  to destroy the just with the unjust: but rather it is meet, to requite affliction to those do afflict, and deliverance to those are afflicted. 
2. Thes. 1.6, 7  Secondly they affirm that they suffer for the Lord: and Christ denounceth them blessed that suffer for righteousness sake. 
Mat. 5.10.  And whereas they say they die daily, thereby they signify, that death doth so hang over their heads, that such a life differeth nothing in a manner from death.  
37 We overcome by him. That is, We wrestle forth always and escape, I have retained the word which Paul useth, superuincing, though it be not so common with the latins For sometimes it happeneth that the faithful seem to be overcome, and to lie forlorn, the Lord doth not only so exercise them, but also so humble them. Yet this issue is always given, that they obtain the victory. Nevertheless to the end they might consider, whence this invincible strength is, he repeateth that again which he said before. For he doth not only teach, that God, because he loveth us, therefore putteth his hand under us to stay us: but also he confirmeth that same sentence of the love of Christ. And this one word doth sufficiently declare, that the Apostle speaketh not of the fervency of that love, wherewith we love God, but of the fatherly love of God and Christ towards us, the persuasion whereof being thoroughly printed in our hearts, it will always draw us from the gates of hell into the light of life, & will be of sufficient strength to support us.  38 For I am persuaded that neither death, nor life, nor angel, nor principality, nor powers, nor things present, nor things to come. 39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus. 
That he might the rather confirm us in those things which are felt, now he bursteth also into hyperbolical or excessive speeches, Whatsoever (quoth he) is in life or death, which may seem to be able to separate us from God, shall prevail nothing. Yea the Angels themselves if they go about to overthrow this foundation, shall not hurt us. Neither doth it withstand that angels are ministering spirits, 
Heb. 1.4.  ordained for the health of the elect. For Paul here reasoneth from that which is impossible: as he doth also to the Galathians. Where in we may observe how all things ought to be vile unto us, 
Gal. 1.4.  in respect of the glory of God: seeing it is lawful for the maintenance of his truth, not to care yea even for the angels. By the names of principalities and powers angels are also signified being so called, because they are the special instruments of God's power. 
Why angels are called principalities and powers.  And these two words are added, to the end that if the word Angels were not significant enough, by these some what more might be expressed. Except you had rather understand it thus, neither angels, and whatsoever high powers there are: which is a kind of speech, when we talk of things that are unknown to us, and exceeding our capacity.  
38 Neither things present, nor things to come. Although he speaketh hyperbolically or excessively, yet in deed he affirmeth, that by no continuance of time it can come to pass, that we should be separated from the grace of God: which was necessary to have been added: because we are not only to fight with the sorrow which we feel of the present evils: but also with fear and carefulness, wherewithal the dangers to come do vex us. The meaning therefore is, that we are not to fear, lest the continuance of miseries how long so ever it be, should put out the faith of adoption. This doth plainly impugn the schoolmen, who babble that no man is sure to persever unto the end, but by the benefit of special revelation, which they make to be most rare. By which doctrine faith is wholly destroyed, which in truth is none, unless it be extended unto death, and also after death. But we on the contrary must believe, that he who hath begun in us a good work, will perform it until the day of the Lord jesus.  
39 Which is in Christ. That is, 
Mat. 3.17.  whereof Christ is the bond. For he is the beloved son of God, in whom the father is well pleased. Wherefore if we cleave unto God by him, we may assure ourselves of the immutable and uncessant love of God towards us. Finally here he speaketh more distinctly, than he did of late, placing the fountain of love in the father, and affirming that it floweth from Christ unto us.   

CHAPTER. 9  1 I Say the truth in Christ, I lie not: mine own conscience bearing me witness together with the holy spirit. 2 That I have great heaviness, and continual sorrow in my heart. 3 I would wish myself to be accursed or abandoned from Christ for my brethren: I say, my kinsmen according to the flesh. 4 Who are the Israelites, to whom pertaineth the adoption, and glory, and testaments, and the giving of the law, & the service of God, and the promises. 5 Of whom are the fathers, and of whom Christ is according to the flesh, who is God over all blessed for ever. Amen. 
IN this Chapter he beginneth to meet with those offences, which might turn away the hearts of men from Christ: namely that the jews, for whom he was ordained by the covenant of the law, did not only refuse, or contemn him: but for the most part did abhor him. For hereupon one, of these two were thought to follow: either that the promises of God were not true, or else that that jesus, whom Paul preached, was not the anointed of the Lord, which was peculiarly promised to the jews. Both which doubts Paul doth notably unfold in that which followeth. How be it he doth so handle this place, that he doth bridle himself from all bitterness against the jews, lest he should exasperate their minds: & yet he yieldeth not one hair breadth unto them, to the damage of the Gospel.  
For he so giveth to them their ornaments, that he derogateth nothing at all from Christ. But he passeth as it were so abruptly to make mention thereof, that there appeareth no joining or hanging together of speech: and yet he so beginneth a new matter, as though he had touched it before. This he therefore doth, because, having finished the treatise of doctrine, when he turneth his mind unto the jews, being astonished at their incredulity as at a wonder, he bursteth forth into a sudden protestation, no otherwise, then if he would entreat of a thing handled before: seeing there was none, in whose mind this cogitation would not voluntarily arise: if this be the doctrine of the law and the Prophets, how cometh it then to pass, that the jews do so stubbournely refuse it? Add that it was a thing every where known, whatsoever hitherto he had said of the law of Moses and the grace of Christ, to have been more detested of the jews, then that by their consent the faith of the Gentiles should be helped. Wherefore it was needful this offence should be taken out of the way, lest it should hinder the course of the Gospel.  
1 I speak the truth in Christ. Because this opinion was presumed amongst the most part, that Paul was as it were a sworn enemy of his nation, so that he was greatly suspected also of those were of the household of faith, as though he taught a falling away from Moses: before he begin to dispute of the purposed matter, he useth a preface to prepare the minds of the readers unto him: where he cleareth himself of that false suspicion of evil will towards the jews. And because the thing was not unworthy of an oath, and he also saw his affirmation would scarcely be believed, against the already conceived prejudice, he testifieth by an oath that he speaketh the truth. By which example and such like (as I admonished in the first chapter) we ought to learn what oaths be lawful: 
Paul cleareth himself concerning the jews  namely, which cause that truth to be believed, which is both profitable to be known, and also would not otherwise be believed.  
This particle, in Christ, is as much as according to Christ. Whereas he addeth, I lie not, thereby he signifieth that he speaketh without deceit or guile. My conscience bearing me witness. By these words he calleth his conscience before the judgement of God, because he bringeth in the spirit to bear witness of his meaning. For to this purpose he hath interposed the name of spirit, that he might the rather prove, how he being void and clear of all corrupt emulation, did handle the cause of Christ, at the direction and moderation of the spirit of Christ.  
Often times it cometh to pass, that a man being blinded with the affection of flesh (although he deceive not) yet wittingly and willingly he doth obscure the light of the truth. And this is properly to swear by the name of God, 
What it is to swear by the name of God.  to call him for witness to the confirmation of doubtful matters: and also to bind ourselves to his judgement, if we lie.  
2 That I have great heaviness. It is not without great cunning, that he hath so broken off his speech, not as yet showing whereof he spoke. For it was not yet time, to express plainly the perdition of the people of the jews. Add also that hereby he insinuateth greater vehemency of sorrow, because unperfect speeches for the most part do greatly set forth the affections. But straightways he will declare the cause of his sorrow, when he hath more fully testified his sincerity. Furthermore that the destruction of the jews, which he knew to come to pass by the will and providence of God, did so greatly grieve him: hereby we are taught, that the obedience which we give to the providence of God, letteth not, but we may mourn at the fall of wicked men, whereunto yet nevertheless we know they were ordained by the just judgement of God. For the same mind may receive this twofold affection: 
How the godly may mourn even for the destruction of the reprobrate.  that whiles it respecteth God it can willingly abide they should perish, whom he hath determined to destroy: but when it hath turned his cogitation unto men, it sorroweth at their evil. They therefore are far deceived, who require in godlymen a senselessness & voidenes of affection, lest they should repugn the ordinance of God.  

Anathema What it meaneth, and how Paul wished it, for the jews.  3 For I would wish. He could not express any greater vehemency of love then by protestation or declaration. For this is perfect love, when one refuseth not yea even to die for the health of his friend. But the particle that is added, doth declare that he speaketh not only of a transitory destruction, but of eternal death. And he alluded unto the signification of Anathema, when he said from Christ.  
For it is called of segragating or separating. And what is it to be segregated or separated from Christ, but to be excluded from all hope of salvation? it was therefore an argument of most fervent love, that Paul doubted not to wish that condemnation to himself, which he saw to hang over the heads of the jews, that he might deliver them. Neither letteth it that he knew his salvation was grounded upon the election of God, which can by no means fall away. For these fervent affections, as they are carried headlong, so they respect or consider nothing else, but that they tend unto. Therefore Paul did not join the election of God with his wish, but the remembrance of that being passed by, he was wholly fixed upon the salvation of the jews. Now where as many doubt whether it were a lawful desire: that doubt may thus be unfolded: namely, that this is the perpetuallimitte of love, that it may proceed even unto death. So that then if we love in God, and not out of God: our love shall never be too much. And such was this of Paul. For whiles he saw his nation to be endued with so many gifts of God, he loved the gifts of God in them, and them for the gifts sake.  
And also was very sorry that these graces should perish: hence came it that his mind being (as it were) confounded, he burst forth into this extreme wish. So I receive not their opinion, who think Paul said these in respect of God only, and not in respect of men: again, neither do I consent unto those, who without consideration of God, say that Paul gave so much unto the love of men: but I join the love of men with the study of the glory of God. And yet I have not declared that, which was the principal: namely that the jews are here considered as they are decked with their ornaments, whereby they were distinguished from mankind. For God by his covenant had so highly advanced them, that if they fell, the faith and truth of God should fail or decay in the world. For the covenant had been void, whose stableness is said to endure, 
Psal. 12.1.  so long as the Sun and Moon shall shine in heaven. So that it were more absurd the same should be abolished, then that the whole world should be turned vyside down.  
Wherefore, it is not a simple and bare comparing of men: for although it were better one member should perish then the whole body: yet Paul therefore esteemeth the jews so highly, because he giveth unto them the person and (as they commonly say) the quality of elect people. Which thing also appeareth better out of the text, as we shall see straightways in his place. These words, I say my kinsmen according to the flesh, although they signify no new thing, yet they avail much unto amplification. For first lest any should think he doth willingly or voluntarily seek a cause of debate with the jews, he signifieth that he hath not so put off the sense of humanity, but he is moved at this so horrible a destruction of his own flesh. Again, seeing the Gospel whereof he was a preacher, must needs come forth of Zion, it is not without cause that he doth so largely infer the commendation of his kindred. For this exception, according to the flesh, in my judgement, is not added, as else where, for to extenuate, but rather to cause trust or confidence. For although the jews had rejected Paul, yet he dissembleth not that he was borne of that nation, in whose root the election yet flourished, though the branches were withered. That which Budaeus saith of the word Anathema, is contrary to the sentence of chrysostom, who maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all one.  
4 Who are the Israelites. Here now he plainly showeth the cause why the destruction of the people of the jews did so greatly grieve him, that he was ready to redeem them with his own destruction: namely, because they were Israelites. For the pronoun relative, is put in steed of an Adverb causal. So this anguish grieved Moses, when he desired that he might be put out of the book of life, that the holy and elect seed of Abraham might not utterly perish. Therefore besides human affection, 
Exod. 32.2.  he noteth other reasons, and the same also greater or weightier, which ought to make him favour the jews: namely, that the Lord had so advanced them as it were by a certain prerogative, that they were separated from the common sort of men. And these speeches of dignity are testimonies of love. For we use not to speak so favourably, but of those whom we love. And although through their ingratitude they made themselves unworthy, who should be esteemed of, according to these gifts yet Paul ceaseth not even therefore to reverence them. Whereby he teacheth, 
The good gifts of God can never be so defiled by the wicked, but they are always praise worthy.  that the wicked cannot so defile the good gifts of God, but they are always worthy to be praised and had in admiration: although unto those do abuse them, there come nothing thereby but the greater obloquy. And as we are not, by hating the wicked, to contemn the gifts of God in them: so on the contrary we are to beware, least by our favourable esteeming and praising of the gifts in them, we puff them up: much more also that our praises carry not a show of adulation. But let us imitate Paul, who granteth unto the jews their ornaments in such sort, that afterward he declareth all to be nothing without Christ.  
Finally, he doth not in vain put this amongst their praises, that they were Israelites. For jacob prayed for that in steed of an excellent blessing, 
Gen. 48.18.  that his name might be called upon over them. To whom pertaineth the adoption. The whole speech of Paul is directed unto this mark. howsoever the jews by their falling away, have made a wicked divorcement with God, yet is not the light of the grace of God utterly extinguished in them, as he also said in the third Chapter, although they were unbelievers and truce breakers, 
Rom. 3.3.  yet is not the faith of God made void by their unbelief. Not only because he hath reserved out of the whole multitude a remnant unto himself, but because by the right of inheritance, the name of the Church did yet abide with them. And albeit they had now deprived themselves of all these ornaments, so that it profited them nothing to be called the sons of Abraham: yet because it was dangerous, least through their fault, the majesty of the gospel should become vile amongst the Gentiles, Paul considereth not what they deserved, but with many veils he covereth their filthiness and shame, until the Gentiles were persuaded the Gospel came unto them from the celestial fountain, out of the privy chapel of God, out of an elect nation. For the Lord, all other nations being let pass, had selected them for a peculiar people to himself, and had adopted them for sons, as he often testifieth by Moses and the Prophets. And not content simply to call them sons, sometime he calleth them his first begotten, 
Exod. 4.22.  sometime his darlings. In Exod. The Lord saith thus, Israel is my first begotten son, let my son go that he may serve me. I am become a father to Israel, and Ephraim is my first born. 
jer. 31.9.  Also in the same place, Is not Ephraim my dear son? Is he not my pleasant child? Therefore my bowels are troubled over him, & yet I will have compassion on him. By which words he doth not only set forth his favour towards Israel, but rather showeth the force of adoption, under the which the promise of the celestial inheritance is contained. Glory signifieth that excellency whereunto the Lord had advanced that people above all other nations: and that both by many & divers other means, and also because he dwelled in the midst of them. For besides many signs of his presence, he gave a singular testimony thereof in the ark, whence he both gave answers, and also did hear his people, 
1. Sam. 4.22.  that he might show forth his power in helping them. For which cause it was called the glory of God. Because here he hath distinguished covenants from promises, let us not this difference, that we count that a convenant, which is conceived by plain and solemn words: and hath a mutual promise: namely, the covenant made with Abraham: but promises they be, which soever occur here & there in the scriptures. For when God had once made his covenant with the old people, he ceased not now and then to offer his grace by new promises. Whereby it followeth, that the promises are referred unto the covenant, as unto their only head: even as the special helps of God, whereby he testifieth his favour towards the faithful, do flow out of the only fountain of election. And because the law was nothing else but a renewing of that covenant, which renewing might the better establish the remembrance thereof: it seemeth that law giving here in this place ought peculiarly to be restrained unto judgements. For that also is a singular ornament of the people of the jews, that they had God for their lawgiver. 
Deut. 4.32.  For if some glory in Solon, and some in Lycurgus: how much more justly may they glory in the Lord▪ of whom you may read Deut. 4. By worship, he understandeth that part of the law, wherein the lawful manner of worshipping God is prescribed, as are the rites and ceremonies. For they ought to be esteemed lawful by the rule of God: Without the which, whatsoever men devise, is but mere profaning of religion.  
5 of whom are the fathers. For this also is of some value, to descend from the saints, and men beloved of God, seeing God hath promised to the holy father's mercy towards their children even unto a thousand generations: and chief in the words made to Abraham, Isaac, and jacob. 
Gen. 17.4.  And in another place. Neither skilleth it, that this by itself is vain and unprofitable, if it be separated from the fear of God, & holiness of life. For the same we see also in worship & glory: both every where in the Prophets, and specially in Esay. 
isaiah. 1, 11. & 60.1.  Howbeit because God vouchsafeth these, being joined with the study of piety, with some degree of honour, he hath worthily reckoned them amongst the prerogatives of the jews. For therefore, are they called the heirs of the promises, because they descended of the fathers, of whom Christ is, etc. They which refer this unto the fathers, 
Acts. 3.  as though Paul's mind were only to say, that Christ descended of the fathers, they have no reason for it. For his meaning is, by this commendation: namely, that Christ came of them, to knit up the excellency of the people of the jews. For it is not a thing lightly to be esteemed: namely, to be joined in carnal kindred with the Redeemer of the world. For if he honoured all mankind, when he coupleth himself to us by communicating our nature, much more did he honour them, with whom he would have a nearer bond of conjunction. Although it is always so to be taken, that if this blessing of kindred be separated from piety, it is so far from profiting, that rather it turneth to their greater condemnation. Furthermore, here we have a notable place: that the two natures are so distinguished in Christ, 
Two distinct natures in Christ.  that they are united together into the person of Christ. For whereas he saith, Christ came of the jews, thereby he declareth his true humanity. The parcel according to the flesh, which is added, doth note that he had some what more excellent than flesh: where is a plain distinction between his humanity and divinity. And he joineth both together, when he saith, the same Christ, which was borne of the jews according to the flesh, is God, blessed for ever. We must also note that this speech doth not agree unto any other, than the only and eternal God. 
1. Tim. 1.17.  For in another place he preacheth one only God, to whom all honour and glory is due. They who divide this member from the other text, that they might take from Christ, so manifest a testimony of his Deity, do too impudently go about to make darkness at none day. For the words are clear enough. Christ of the jews according to the flesh, who is God blessed for ever. And I doubt not but Paul who had a hard fight, an urgent offence, did purposely erect his mind unto the eternal glory of Christ: yea and that not so much for his own private cause, as that he might encourage others by his example to look up.  6 And yet not as though the word of God were fallen away: for all they are not Israelites, which are of Israel. 7 Neither are they all therefore children, which are the seed of Abraham: but in Isaac shall thy seed be called. 8 That is, they are not the children of God, which are the children of the flesh: but they which are the children of the promise, shall be counted for the seed. 9 For this is the word of promise, about this time I will come: and Sara shall have a son. 
6 And yet not as though etc. Because Paul through the heat of his desire, was carried (as it were) into an excess of mind, now he going about to return unto his parts of teaching, addeth a kind of correction, as though he stayed himself from excessive grief. And because out of that that he bewailed the destruction of his nation, this absurdity did seem to follow: namely, that the covenant of God made with Abraham was fallen away (for the grace of God could not fall away from the Israelites, but the covenant should be abolished) he preventeth this inconvenience in due season: and showeth how in so great cecity of the jews, the grace of God nevertheless did abide constantly in that people, whereby the truth of the covenant did stand. Some read, Neither is it possible, as though in Greek it were, Oionte: but because I find that reading in no copy, I rather allow that which is commonly read, not that the covenant is fallen away: to this sense, that I so lament the destruction of my nation, it is not, as though I thought the promise of God given to Abraham in old time, were now void and abolished. For not all etc. The proposition is, the promise was so given to Abraham and to his seed, that this inheritance should not appertain to every one of that seed: whereby shall fall out, that the falling away of some doth nothing let, but the covenant may abide firm and stable. But to the end it may better appear, by what condition the Lord adopted the posterity of Abraham for a peculiar people to himself: two things are to be considered here: namely, the promise of salvation given to Abraham, to appertain unto all which take their beginning of him, because it is offered unto all without exception: 
Two things are to be considered here.  and that in this respect they are rightly called the heirs & successors of the covenant made with Abraham or (as the scripture speaketh) the sons of the promise. For seeing that God would have his covenant sealed, as well in Ishmael and Esau, as in Isaac and jacob, it appeareth they were not altogether aliens from it: unless perhaps you count circumcision nothing, which was communicated to them by the commandment of God: which thing cannot be spoken without the dishonour of God. And that was it the Apostle said before, the covenants appertained unto them, although they were faithless. And in the Acts they are called the children of the covenants, 
Acts. 3. ●.  because they were the offspring of of the Prophets. The other thing that is to be considered, is, that they are properly called the sons of promise, in whom the virtue and efficacy thereof appeareth. And in this respect Paul here denieth all the sons of Abraham to be the sons of God, although the covenant of the Lord were made with them: because but few did stand in the faith of the covenant: when yet notwithstanding God himself doth testify by ezechiel, they are all unto him in steed of sons. To be brief, when the whole people is called the inheritance, 
Ezech. 16.  and peculiar people of God, it is meant they are adopted of the Lord, the promise of salvation being offered unto them and confirmed by the seal of circumcision, But because many of them refuse that adoption by their ingratitude, and therefore enjoy not the benefit thereof, hence ariseth among them another difference, whiles the fulfilling of the promise is respected. Lest therefore it should seem wonderful unto any, that that fulfilling of the promise appeareth not in many of the jews, Paul denieth them to have been comprehended in the true election of God. Or if any had rather in other words thus, the general election of the people of Israel letteth not, but God by his secret counsel may choose out from among them, whom he thinketh good. And this is a singular testimony of God's free mercy, that he vouchsafed to make the covenant of life with one nation: but yet his hidden grace aboundeth more in the second election, which is restrained unto a part only. And where he denieth all to be Israelites that are of Israel, and all to be sons, that are of the seed of Abraham, it is a kind of collusion of words (which is, when a word is repeated again not altogether the same, but somewhat changed) seeing in the first member he comprehendeth the whole progeny, in the other he noteth only the true sons, namely, which do not degenerate.  
7 But in Isaac shall thy seed be called. Paul goeth about this, that he might show how the secret election of God, doth dominate over the external calling: and yet is not contrary to it; but rather tendeth to the confirmation and perfection of it. That he might therefore in order declare them both, in the first place, he taketh it as a thing granted, 
The secret election of God is not contrary to the external calling.  that the election of God is not tied to the carnal generation of Abraham, neither is that contained in the condition of the covenant: which thing he now confirmeth by a fit example. For if there ought to be any natural progeny, which should not fall from the covenant, that should chief have place in them, which did obtain the first degree: but seeing we see even in the first sons of Abraham, whiles he was yet alive, 
Gen. 21.12. Heb. 11.8. Gen. 17.20.  and the promise yet fresh, that one of the seed of Abraham, was separated or put apart: how much more may that come to pass, in a long posterity? and this testimony is taken out of Genesis, where the Lord answereth Abraham, that he had hard his prayers touching Ishmael: but yet there was an other in whom the promised blessing should rest. Whereby it followeth that by special privilege some certain men are chosen out of the elect people of God, in whom the common adoption might be effectual and firm.  
8 That is, they are not. Now out of the testimony he gathereth a proposition, wherein his whole purpose is included. 
There is a diversity between the carnal sons of Abraham.  For if in Isaac, and not in Ishmael the seed be called, and yet this was no less the son of Abraham than he: then must not all the carnal sons be reckoned in the seed, but the promise must specially be fulfilled in some, and doth not generally, and indifferently belong unto all. He calleth those the sons of the flesh, in whom there is nothing more excellent than carnal progeny, as he calleth those the sons of promise, who are peculiarly sealed of the Lord.  
9 For this is the word of promise. He addeth another testimony, in the explication whereof, we may see with what diligence and dexterity he handleth the scripture. When the Lord (quoth he) said he would come, 
Gen, 18.10.  and Sara should bear a son to Abraham, thereby he insinuated, that his blessing was not yet extant, but was yet to come. Howbeit Ishmael was now already borne, when that was spoken: Therefore the blessing of God, was out of Ishmael. And let us also by the way note, with what circumspection he proceedeth here, lest he should exasperate the jews. For first the cause being suppressed he doth simply declare the matter: then secondarily he openeth the fountain.  10 Neither he only: but Rebecca also, when she had conceived by one, even by our father Isaac. 11 For yer the children were borne, and when they had neither done good nor evil (that the purpose of God might remain according to election, not by works, but by him that calleth.) 12 It was said unto her, the elder shall serve the younger. 13 As it is written, jacob have I loved, and have hated Esau. 
10 Neither he only. In this Chapter there are certain broken sentences: as this is, but Rebeeca also which had conceived by one, our father Isaac. For he endeth in the midst thereof, before he come unto the principal verb. Yet the meaning is, that this diversity, touching the inheritance of the promise, may not only be seen in the sons of Abraham: but also there is a far more evident example thereof in jacob and Esau. For in the former, some might allege, the condition was not equal, because one was the son of an handmaid. But these were both of one womb and twins, yet was one rejected, and the other received of the Lord. Whereby appeareth, that the fulfilling of the promise, doth not indifferently fall out a like in all the sons of the flesh. And because Paul did respect the persons, to whom God made his counsel known, I choose rather to understand the masculine pronoun, 
The special election was not only revealed to Abraham but also to Rebecca.  than the Neuter, as Erasmus hath done, For the meaning is, that the special election was not only revealed unto Abraham, but also afterward to Rebecca, whiles she did bear two twins in her womb.  
11 For yer the children were borne. Now he beginneth to ascend higher: namely, to show the reason of this diversity, which he teacheth doth not consist in any thing else, than the election of God. For hitherto he had touched in few words, that there was a difference amongst the carnal sons of Abraham: namely, notwithstanding they were all by cirumcision adopted into the fellowship of the covenant, yet the grace of God was not effectual in them all: and that they therefore are the sons of the promise, who enjoy the benefits of God. But whence that came, he had either not spoken of it, or else he had obscurely insinuated it. But now he doth plainly refer the whole cause, unto the election of God, and the same free, and such as doth not depend upon men: that in the salvation of the godly nothing might be sought for above the goodness of God: and in the destruction of the reprobate, nothing above his just severity. 
The first proposition.  Let this therefore be the first proposition, as the blessing of the covenant, doth separate the people of Israel from all other nations: so also the election of God discerneth the men of that nation, whiles he predestinateth some unto salvation, and other some unto condemnation. The 2. proposition is, that there is no other foundation of that election than the mere goodness of God, and also mercy, since the fall of Adam, 
The second proposition.  which mercy (not for any consideration of works at all) embraceth whom it pleaseth. The third proposition, that the Lord in this his free election is at liberty and lose from that necessity, 
The third proposition.  that he should indifferently impart the same grace unto all. But rather whom he will he passeth over, and whom he will he chooseth. All these things doth Paul comprise briefly in one sentence, than afterward he will prosecute the rest. Finally in these words, when they were not yet borne, or had done good or evil, he declareth that God in putting of a difference, could not have respect to the works, which were not yet. And they which reason to the contrary, saying, that doth not let, but the election of God may discern between men, according to their merits, because God doth foresee by the works to come, who will be worthy or unworthy of his grace: do not see more than the Apostle, but fall in that principle of religion, which ought to be very well known to all Christians: namely, that God could see nothing in the corrupt nature of man, such as was in Esau and jacob, whereby he might be moved to do good. Therefore when he saith, that both of them had then done neither good nor evil, it is also to be added which he presumeth: namely that both of them were the sons of Adam, by nature sinners, endued with no crumb of righteousness. Neither do I therefore stand so long in expounding these, as though the mind of the Apostle were doubtful: but because the Sophisters not being content with the simplicity thereof, go about by their frivolous distinctions to creep out hence, my meaning was to show, that Paul was not ignorant of those things they bring: but that they rather are blind in the first principles of religion. Moreover, although the corruption of nature, which is dispersed over all mankind, before it come (as they say) into action, is available enough unto condemnation, whereby followeth that Esau was worthily rejected, because naturally he was the son of wrath: yet lest any doubt should remain, as though through respect of any fault or sin his condition was the worse, it was necessary as well sins as virtues should be excluded.  
Surely true it is, that the next cause of reprobation, is, for that we are all accursed in Adam: yet to the end we might learn to rest in the bare and simple will of God, Paul did lead us aside from the consideration thereof, for so long, until he had established this doctrine: namely, that God hath a sufficient just cause of election and reprobation in his own will or pleasure.  
That the purpose of God, etc. Almost in every word he urgeth the free election of God: for if works had place, he should have said, that the reward of God might stand by works. But he opposeth the purpose of God, which is contained (that I might say so) in his only pleasure. And lest there should remain any doubt thereof, by adding the other parcel, according to election, he hath removed all doubt. And then the third clause, not of works, but of the caller. Now then let us apply our minds more nearly unto this text. If the purpose of God according to election, be thereby established, that before the brethren were borne, & had done either good or evil, the one is rejected, the other is chosen: then if any would go about to attribute to their works the cause of difference, the purpose of God should so be overthrown. Now whereas he addeth, 
Our election is grounded only upon the goodness of god.  not of works, but of the caller: He signifieth, not of the behalf of works, but of calling only. For he goeth about to exclude all consideration of works. Wherefore we have all the stableness of our election concluded in the only purpose of God: merits are worth nothing here, which serve for nothing but unto death: no dignity is regarded, for there is none: but the only goodness of God reigneth. And therefore the doctrine is false & contrary to the word of God: namely, that God doth chose or reject, as he forseeth every man worthy or unworthy of his grace.  
12 The elder shall serve the younger. Behold how the Lord putteth a difference between the sons of Isaac yet being in their mother's womb. 
When the Lord called jacob to that birthright was due by the order of nature to Esau, thereby he gave a type of another matter.  For this is the answer of the heavenly oracle, whereby it followeth, that his pleasure was to show unto the younger special favour, which he denied unto the elder. And although this did appertain unto the law of birth right: yet therein, as in the type of a greater matter, was the will of God declared. And that may easily be seen, if we do consider how little according to the flesh the birthright profited jacob. For therefore he was both in great danger, & also for the avoiding of that danger, he was forced to flee from his house & country, and was uncourteously entreated in exilement: and when he returned, trembling, & doubtful of life, he prostrateth himself at the feet of his brother, humbly he beseecheth him to forgive him his offence, & doth not live but by his pardon. Where is his Lordship over his brother, of whom he is constrained, by prayer to ask life? Therefore there was some greater matter than the birthright, which the Lord promised by his oracle.  
13 As it is written. Yet he confirmeth by a surer testimony, how greatly that oracle given to Rebecca did avail to the present cause: namely, that by the Lordship of jacob, & bondage of Esau, the spiritual condition of them both was testified: Secondarily, that jacob obtained this grace, by the goodness of God, and no merit of his. Therefore this testimony of the Prophet declareth why the Lord gave unto jacob the birthright. And it is taken out of Malachi, where the Lord upbraiding the unthankfulness of the jews, first maketh mention of his goodness towards them. 
Malac. 1.  I have loved you (quoth he) and he addeth whence the beginning of love proceeded, was not Esau the brother of jacob? As though he said, what prerogative had he, why I should prefer him before his brother? none at all. For there was an equal right, saving that by the law of nature, this which was the younger, aught to have been subject to him that was the elder: yet have I chosen him, & refused this, being moved thereunto by my mercy only, and by no dignity of works, And now I had adopted you to be my people, that I might still prosecute the same love towards the seed of jacob: but I have rejected the Edomites, the progeny of Esau. Therefore ye are so much the worse, whom the remembrance of so great favour, cannot provoke to the worship of my majesty. And although the earthly blessings are there also mentioned, which god bestowed upon the Israelites: yet we must not otherwise take them, than pledges of his benevolence. For where the wrath of God is, there followeth death: but where his love is, there followeth life.  14 What shall we say then? is there any unrighteousness with God? God forbidden. 
15 For he saith to Moses, I will have mercy on whom I will have mercy: and will show compassion on whom I will show compassion.  16 So than it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. 17 For the scripture saith to Pharaoh, For this same purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 18 Therefore he hath mercy on whom he will, & whom he will he hardeneth. 
14 What shall we say then? Flesh cannot hear that wisdom of God, but straightways it is troubled with tumultuous questions, and in a sort striveth to bring God to a count. Therefore we see the Apostle so often as he handleth any high mystery, answereth many inconveniences, wherewithal he knew the minds of men otherwise to be occupied. And chief when men hear that of predestination, which the scripture delivereth, they are tangled with many trifles. For the predestination of God is truly a Labyrinth, whence the wit of man can no way unwind itself: but such is the importunate curiositte of man, that the more dangerous the inquisition of any thing is, the more boldly he rusheth thither: so, when talk is of predestination, because he cannot bridle himself, 
Predestination is not therefore utterly to be neglected, because it is a hard & dangerous question.  by his rashness he doth straightways (as it were) drown himself in the depth of the sea. What remedy then have the godly? should they flee all remembrance of predestination? no not so. For seeing the holy ghost hath taught nothing, but that which is necessary for us to know: assuredly the knowledge thereof shallbe profitable, if it keep itself within the word of God. Let this then be a sure observation with us, that we seek to know nothing of it, but that the scripture teacheth where the Lord shutteth his holy mouth, let us also stop the way to our minds of going further. But because we are men into whose minds those foolish questions do naturally come: let us hear of Paul how we may meet with them. Is there any unrighteousness with god? This is a monstrous fury of man's wit, that rather it chargeth god of unrighteousness, than it will reprove itself of c●citie. neither would paul fetch things far of, wherewith he might trouble the readers: but (at it were) he taketh away that wicked doubt, which straightways creepeth in upon many, so soon as they hear that God doth determine of every one according to his pleasure. Furthermore this is that kind of unrighteousness, which flesh imagineth, that one being neglected, God doth respect another. That Paul might lose this knot, he divideth the whole cause into two members: in the former whereof he entreateth of the elect, in the other, of the reprobate: and his will is, that in those, we consider the mercy of God, but in these we acknowledge the just judgement of God. First of all therefore he answereth, that this cogitation is execrable, that unrighteousness should be thought to be with God: then secondly he declareth on both sides, how there can be none. Yet before we go further, this objection testifieth clearly, that God hath elected some, & rejected othersome, & the cause is no where else to be sought for, then in his purpose. For if the difference were grounded upon the respect of works, in vain had Paul moved question of the unrighteousness of God, whereof there could be no suspicion, if he handled every one according to his desert. Now this also is to be noted in this second place, that although he saw this part of doctrine could not be touched, but murmuring speeches & also horrible blasphemies, would straightways rise against it, yet frankly & freely he doth denounce it, yea he dissembleth not, what occasion of storming and murmuring there is offered unto us, whiles we hear, that before men are borne, every one hath his lot appointed by the secret counsel of God: yet nevertheless he goeth on, & without doubting, he denounceth that, which he had learned of the holy spirit. Whereby it followeth that their niceness is intolerable, who seek to be wiser-in redeeming & pacifying offences then the holy Ghost. Lest God should be charged with any fault, they make religion of the matter, simply to say, that the salvation and destruction of men, doth depend of his free election. If they restrained their minds from wicked curiosity, and also bridled their tongues from too much lavishing, their modesty & sobriety were to be allowed of: but what boldness is this, to bridle the holy ghost and Paul? Let this magnanimity therefore flourish in the church of God, that the true teachers be not ashamed of the simple profession of true doctrine, howsoever it be hated, and to refute whatsoever reproaches the wicked thrust in.  
15 For he saith to Moses.) Touching the elect, God cannot be charged with any unrighteousness: for he vouchsafeth them of mercy according to his good pleasure. And yet here also the flesh findeth somewhat to murmur or complain. Because it cannot yield this unto God, that he should vouchsafe one with favour rather than another, unless the cause appear forth. Because therefore it seemeth absurd, that some should be preferred before others without desert, the frowardness of men maketh wars with God, as though he gave unto the persons more than equity. Now let us see, how Paul defendeth the righteousness of God. First he obscureth not, neither hideth that, which he saw to be odious: but in maintaining thereof he proceedeth with immutable constancy. Secondly, he laboureth not to find out reasons to mollify the asperity: but he counteth it sufficient, by the testimonies of Scripture to restrain impure barkings. This might seem to be a cold excuse, that God is not unjust, because he is merciful to whom he will: but because unto God, his own only authority is sufficient, so that he standeth in no need of the defence of any other, it was sufficient unto Paul that he was appointed a defender of his own right. And Paul bringeth here the answer which Moses received of the Lord, when he prayed for the health of the whole people, 
Exod. 33.15.  I will have mercy (saith the lord) on whom I will have mercy: & I will show compassion, to whom I will show compassion. By this oracle the Lord declared, how he is debtor to no man: & that it is of his free goodness whatsoever he giveth unto them: secondly that this beneficency is free, that he may bestow it upon whom he will: lastly, that no cause can be imagined above his will, why he doth good unto certain men,, and willeth them well, not unto al. His words are as much, as if it were said, look upon whom I have once determined to have mercy, I will never take my mercy from him: and I will for ever show bountifulness unto him, to whom I have determined to be bountiful. And so he noteth the highest cause of bestowing grace, namely, his voluntary decree: and withal he insinuateth, that he hath appointed his mercy peculiarly for certain. For both this short speech excludeth all foreign causes: as when we challenging to ourselves free power of doing, we say, I will do, what I will do: And also the pronoun Relative expresseth plainly, that mercy is not indifferently for al. This liberty is taken from God, if his election be tied to external causes. In tow words which Moses useth, the only cause of salvation is expressed: for Chanan is to favour, or give a benefit freely & liberally: but Racham is to show mercy. So that is brought to pass that Paul intendeth: namely, that the mercy of God because it is free, is not tied, but he may show it where he lust.  
16 So then it is not &c.) By that testimony he gathereth, that without all controversy it followeth, the election of God is not to be attributed to our industry, or study, or endeavour: but is wholly to be referred unto the counsel of God. Lest any should think, that they who are chosen, are therefore chosen because they did deserve it, or had won unto themselves the favour of God by any means: or finally, because there was in them any crumb of dignity or worthiness, whereby the Lord might be provoked. And understand it simply, that it standeth not in our will or study (for he hath put course for study) that we should be numbered amongst the elect: but that standeth wholly on the goodness of God, which chooseth those freely, that neither will, nor study, no nor think of it. And they who reason out of this place that there is in us some force or virtue of study, but which can do nothing by itself, except it be helped by the mercy of God, they do it foolishly. For the Apostle doth not show what is in us: but excludeth all our endeavours. It is therefore a mere cavillation that they bring in: namely, that we will and run, because Paul denieth it to be in the willer or runner: seeing his mind is nothing else, then that neither will nor running doth any thing. Yet they are again to be reproved, who, to the end they might give place to the grace of God, abide secure and idle. For although we profit nothing by our own study, yet that study which is inspired of God is not uneffectual. These things are not therefore said, that we should by our waywardness or slothfulness choke the spirit of GOD infusing his sparkles into us: but that we should understand, it is of him, whatsoever we have: and therefore let us learn both to ask all things of him, to hope for all things, and to ascribe all things to him, & also with fear & trembling to seek our salvation. Pelagius hath gone about by another sophistical, but a filthy or rotten cavillation, to abuse the sentence of Paul: namely, that it is not the willer or runner only, because the grace of God helpeth. Whom Augustine hath not only sound, but wittily refuted: for if the will of man be therefore denied to be the cause of election, because it is not the only cause, but in part: then thus it may be said again, that it is not of mercy but of the willer and runner. For where there is a mutual working there shall also be a mutual praise. But assuredly this last saying doth fall with the weight of his own absurdity: 
The salvation of the elect standeth wholly and only upon the mercy of God.  let us therefore determine that the salvation of those, whom it pleaseth God to save, is so ascribed unto the mercy of God, that nothing is left unto the industry of man. Neither hath it much more colour, that some would have those recited together in the person of the wicked. For how shall it hang together, to wrest those places of Scripture, where the righteousness of God is defended, to upbraid unto him tyranny? Again, is it like, seeing the refutation was ready and easy, that Paul, without speech, would suffer the Scripture to be so grossly abused? But these starting holes they have sought, who did measure this incomparable mystery of GOD by their own sense. It was a rougher doctrine, for their dainty, and tender ears, then that they could think it meet for an Apostle. But they ought rather to have bended their own stiffneckedness to the obsequy of the spirit, that they might not have been, so much addicted to their own gross imaginations.  
17 For the scripture saith, etc. Now he cometh unto the second member, of the rejection of the wicked. Wherein, because there seemeth to be somewhat more absurdity, so much the more diligently he goeth about to make manifest, how God in rejecting whom he will, is not only irreprehensible or without blame, 
Exod. 9.16.  but also wonderful in his wisdom, and equity. He therefore taketh his testimony out of Exodus. Where the Lord saith it was he that stirred up Pharaoh to that end, that whiles he went about stubbornly to resist the power of GOD, he being overcome, and subdued, might be for an example how invincible the arm of God is: to the bearing whereof, much less to the breaking whereof, no humane strength is sufficient. Behold the pattern that the Lord would show in Pharaoh. 
Two things to be considered in Pharaoh.  Wherefore two things are to be considered here, the predestination of Pharaoh to destruction: which is verily referred unto the just, but yet secret counsel of God.  
Secondly, the end thereof, which is that the name of God might be celebrated: and to that end doth Paul chief stay upon it. For if this hardening be such, for the which the name of GOD deserveth to be declared, that he should be charged with unrighteousness, is abomination. It is an argument taken from the places of contraries. But because many interpreters, whiles they go about to qualify this place also, they do corrupt it, first it is to be noted, that for the word stirred up. In Hebrew it is, I have ordained thee: where, the Lord going about to declare that the stubbornness of Pharaoh was no let to him, that he might not deliver his people, affirmeth that his fury was not only foreseen of him, and that he had means prepared to bridle it, but also that he had purposely so ordained it, and verily to that end, that he might show forth a more evident testimony of his power. Some therefore do turn it amiss, namely that Pharaoh was reserved to a time, seeing rather he speaketh of the beginning. For seeing many things else where occur unto men, which hinder their counsels, and let the course of their actions, God saith Pharaoh came from him, and that this person was laid upon him. Unto which sentence the word raise or stir up, notably agreeth. Finally, lest any should imagine, that Pharaoh was moved from above, by a certain universal and confused motion, that he might rush into that fury, the special cause or end is noted: as if it were said, that God did not only know what pharaoh would do: but also purposely appointed him to this use. Where by it followeth, that it is in vain now to strive with him, as though he were bound to give a reason or account, seeing he doth willingly come forth himself, and preventeth this objection, denouncing, that the reprobate, in whom he will have his name celebrated, come from the secret fountain of his providence.  
18 Therefore he hath mercy on whom he will. Hear followeth the conclusion of both members: which can not any way be understood in the person of any other then of the Apostle: because straightways he addeth a communication with the adversary, when he beginneth to bring forth such things as may be objected of the contrary part. Therefore it is not to be doubted but Paul speaketh these of his own sense, as we have admonished a little before, namely, that God according to his pleasure, vouchsafeth whom he seethe good of mercy: and draweth forth the severity of judgement against whom he list. For this he goeth about to bring to pass amongst us, that concerning the diversity is between the elect and reprobate, our mind might be content with this, namely, that it hath so pleased God, to illuminate some unto salvation, and blind othersome unto death: and not seek for any cause above his will. For we must stand upon these particles, of whom he will, and whom he will: Beyond that which he doth not suffer us to pass. But the word harden, 
To harden how it is taken.  when in the Scriptures it is attributed to GOD, it doth not only signify (as certain tempering moderators would have it) a permission or suffering, but also the action of God's wrath. For all external things, which make to the excecation of the reprobate, are the instruments of his wrath. And Satan himself, which inwardly worketh effectually, is so far forth his minister, that he worketh not but at his commandment.  
Therefore that frivolous evasion or refuge, which the school men have of foreknowledge, doth fall down. For Paul doth not only say, that the ruin of the wicked is foreseen of the Lord, but is ordained by his counsel and will: as Solomon also teacheth, 
Prou. 16.4.  that the destruction of the wicked, was not only foreknown, but that the wicked ones themselves were purposely created, that they might perish.  19 Thou wilt say then unto me, why doth he yet complain? who hath resisted his will? 20 But O man, what art thou that pleadest or shouldest plead in judgement with GOD? shall the thing form, say to him that formed it, why hast thou made me so? 21 Hath not the potter power of the clay, to make of the same lump, one vessel to honour and another vessel to dishonour? 
19 Thou wilt say then unto me. Hear especially the flesh stormeth, when it heareth how it is referred unto the will of God, that they are destinated unto death which perish. Wherefore the Apostle descendeth again unto objections, by taking to him the speech of the adversary: because he saw the mouths of the wicked could not be stopped, but with full mouths they would bark against the righteousness of God. And he doth notably express their affection. For, they not being content to defend themselves, make God guilty in their stead: and then after they have turned the fault of their condemnation upon him, they are grieved at his so great power. In deed they are constrained to yield, but storming, because they can not resist: and attributing to him the principality they do in a manner charge him of tyranny, much like as Sophisters in their Schools do in such sort babble of his absolute (as they call it) righteousness, as though he having forgotten his righteousness, would make a trial of the might of his lordship, by mixting all things perversely. Thus therefore do the wicked reason in this place, what cause hath he, why he should be angry at us? seeing he made us such, seeing he leadeth us whither he lusteth at his pleasure: what else doth he in destroying us, but revenge his own work in us? neither is it our part to contend with him: and how so ever we strive, he will have the upper hand. Therefore both his judgement shall be unjust if he condemn us: and also his power which he abuseth now against us is licentious. But what doth Paul answer to these.  
20 Who art thou O thou man, Because in Greek there is the participle, it may also be read in the present tense, which dost strive, or contend, or fightest on the contrary: because this is expressed in the Greek word, to this sense, who art thou that takest upon thee to contend with God: 
The first answer,  but the sense is not much divers. By this first answer he doth nothing else then repress the wickedness of that blasphemy, by an argument taken from the condition of man. He will straightways add another, whereby he will clear the righteousness of God, from all accusation.  
This verily is apparent, that no cause is brought above the will of God. Seeing the answer was at hand, namely, that the difference doth depend upon just causes: why did not Paul use this conpendious or short form, but placed the will of God in the highest degree, that it only might suffice us for all causes? assuredly if the objection had been false, that God doth reject or elect according to his pleasure, whom he either vouchsafeth not with favour, or whom he loveth freely, the refutation had not been neglected of Paul. The wicked object, that men are cleared from guiltiness, if the will of God bear the chiefest sway in their salvation and destruction. Doth Paul deny it? Yea by his answer he confirmeth, namely that God doth decree or determine of men as it pleaseth him: yet in vain and madly do men rise up to contend, because God by his right power, or authority assigneth to his works what lot he will. And they who say that Paul wanting reason, did flee unto brawling, or chiding, charge the holy Ghost with great reproach. For he would not at the first bring forth those things which might make to the defence of the equity of God, and which he had in a readiness, because they could not be conceived or apprehended. Yea he also so tempereth the second reason, that he doth not undertake a full defence. But yet so that he declareth or showeth forth the righteousness of God, if it be with devout humility and reverence weighed of us. That therefore which was most meet, he admonisheth man of his condition, as if he said, seeing thou art a man, thou must acknowledge thyself earth and ashes: why then dost thou contend with the Lord, about a matter which thou canst not understand? to be brief, the Apostle hath not brought that could be said, but that was expedient for our rudeness. Proud men storm, that Paul, not denying men to be rejected or elected by the secret counsel of God, allegeth no cause, as though the spirit of God wanting reason held his peace: and not rather by his silence did admonish that the mystery which the minds of men do not comprehend, is reverently to be had in admiration, & so might bridle the waywardness of man's curiosity. Let us know therefore that God doth not for any other end cease from speaking, but because he seethe his infinite wisdom cannot be comprehended by our slender capacity, and therefore sparing our infirmity, provoketh us unto sobriety and modesty. Shall the thing form. We see that Paul hitherto doth always stand upon this, namely, that the will of God, although the reason thereof is unknown to us, is to be counted just. For he showeth that the Lord hath his right taken from him, 
The will of God is always just howsoever we see not the reason of it.  if he be not at liberty to do with his creatures what he lust. This seemeth hard to the ears of many. And there are also some who allege that God is put to great reproach, if such liberty be given unto him, as though they with their disdainfulness were better divines, than Paul, who hath appointed this rule of humility to the faithful, that they should wonder at the power of God, and not esteem it after their own judgement. And he represseth this arrogancy of striving with God, by a most fi● similitude, wherein he seemeth rather to have alluded unto Esay, 
Esay. 5.9. jere. 28.6  than jere. For nothing else is taught with jeremy, then that Israel is in the hand of the Lord, so that for his sins he may break him in pieces, as a potter may his earthen vessel. But Esay goeth higher: saying, woe be to him that gain sayeth his maker: namely, to the pot the striveth with the potter. Shall the clay say to his potter, what makest thou? etc. And surely there is no cause why mortal man should prefer himself before an ●arthen vessel, when he compareth himself with God. Neither are we to be very curious in applying that testimony to the present cause, seeing the mind of the Apostle was only to allude unto the words of the Prophet, that his similitude might have the more weight.  
21 Hath not the Potter authority: The reason why the thing form, ought not to strive with his former: because the maker doth nothing but by his right or authority. By the word power, he understandeth not, that he hath strength and force, to do with his vessel what he lust: but that this pre-eminence or authority doth agree unto him, by good right. For his mind is not to give unto God any licentious power: but such as is worthily given unto him.  
Furthermore in applying the similitude, consider this, as the potter doth take nothing from the clay, what form soever he give it: So to what condition soever God create a man, he taketh nothing from him. Only that is to be remembered, namely that God is partly rob of his honour, unless such authority be given unto him, over men, that he may be judge of life and death.  22 What and if God would, to show his wrath, and to make his power known, suffer with long patience, the vessels of wrath prepared to destruction: 23 That he might also declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory? 

The second answer.  22 What and if. The second answer, wherein he doth briefly declare, although the counsel of God be incomprehensible on this part, yet it is apparent, his equity is unblamable, no less in the destruction of the reprobate, then in the salvation of the elect. He doth not give a reason of the election of God in such sort as though he would assign the cause why this man is chosen, and that rejected. For both it was unmeet, that those things which are contained in the secret counsel of God, should come under the censure of man: and also that mystery was unfoldable. therefore he restraineth us, from examining those things curiously, which exceed the capacity of man: in the mean while he showeth, that so far forth as the predestination of God doth show forth itself, therein appeareth true righteousness. I take the particle eide, which Paul useth, as though it were said, what and if? that this whole sentence may be interrogative.  
For so the meaning shall be more apparent: and it shall be a kind of silence or concealing, wherein must be understood, who therefore can accuse him of unrighteousness, or appoint him a day? For here appeareth nothing but the most strait rule of righteousness. But if we will understand the mind of Paul, every word almost is to be examined. For thus he reasoneth, there are vessels prepared for destruction, that is, bequeathed and destinated to destruction: there are also vessels of wrath, that is, made and form to this end, that they might be testimonies of the vengeance and wrath of God. Now if God patiently suffer those for some time, not destroying them at the first moment, but differing the judgement prepared for them, and that to show forth the testimonies of his severity, that others might be terrified by so horrible examples: and also to set forth his power, whereunto he maketh them diversly to serve: and lastly that thereby the greatness of his mercy towards the elect might be better known, and more clearly appear: what is worthy to be reprehended in this dispensation? how be it it is no marvel though he show not, whence it is that they are vessels prepared for destruction. For out of that is gone before, he taketh it to be a sure thing, that the cause is hid in the eternal, and unsearchable counsel of God: the righteousness whereof we ought rather to worship, then to search after. And he hath put vessels in a general signification for instruments. For whatsoever action there is in any creature, it is (as a man would say) the ministry of the power of God. Very fitly therefore are we the faithful called vessels of mercy, which the Lord doth use as instruments to show forth his mercy: and the reprobate, the vessels of wrath, seeing they serve to show forth the judgements of God.  
23 That he might also declare the riches. Because I doubted not but in these two particles, kai ina, and that, there was a displacing of words, that being in the first place should be in the last: to the end this member might the better agree with the former, I have translated it: That he might also declare. And it is the second reason, 
By the destruction of the reprobrate God's mercy towards the elect is made more manifest.  which manifesteth the glory of God in the destruction of the reprobate: because thereby the greatness of the goodness of God towards the elect is more largely confirmed. For what do these differ from those, but that they are delivered from the same gulf of destruction by the Lord? And that by no desert of their own, but of his free goodness. Therefore it can not otherwise be, but that infinite goodness of God towards the elect, should be commended more and more, when we consider how miserable all they are, who do not escape his wrath. I interpret the word glory, which is twice repeated here, to be put for the mercy of God, by the figure, metonymia, which is here by putting the effect for the cause: for his chiefest praise consisteth in doing good. So to the Ephesians, 
Ephe. 1.13.  after he hath taught how we are adopted of God, to the praise of the glory of his grace, shortly after he addeth, that we are sealed by the spirit of inheritance to the praise of his glory, the word grace being left out. His meaning therefore is to signify, that the elect are instruments or vessels, whereby God doth exercise his mercy, that he might glorify his name in them.  
And although in this second member he doth more expressly affirm, that it is God who prepareth his elect unto glory, when as before he had simply said, that the reprobate are vessels prepared unto destruction: yet there is no doubt but the preparation of them both, doth depend upon the secret counsel of God. Otherwise Paul had said, the reprobate give or cast themselves into destruction, But now he giveth to wit, that before they are borne, they are already addicted to their lot.  24 Whom he hath also called: namely us, not only of the jews, but also of the Gentiles. 25 As he saith also in Osee, I will call them my people, which were not my people: and her beloved, which was not beloved. 26 And it shall be in the place, where it was said unto them, ye are not my people, that there they shallbe called, the children of the living God. 27 And Esay crieth concerning Israel, though the number of the children of Israel, were as the sand of the sea, yet shall but a remnant be saved. 28 For he making his account short, and gathering it into a brief sum in righteousness, because the Lord will make a short account in the earth. 29 And as Esay had said before: except the Lord of hosts had left us a seed, we had been made as Sodom, and had been like to Gomorrha. 
26 Whom he hath also called. Out of that disputation which he hath hitherto had of the liberty of God's election, two things followed: namely that the grace of God is not so included within the people of the jews, that it can not also flow forth unto other nations, and spread itself over the whole world. Secondly that it is not so tied to the jews, that it must needs come unto all the sons of Abraham according to the flesh, without exception. For if the election of God, be grounded upon his pleasure only: whither so ever his will shall turn itself. there also the election of God hath place. Election therefore being put down, now the way in a manner is made unto those things which he hath purposed to say as well of the calling of the Gentiles, as the rejection of the jews: the one whereof, for novelty did seem absurd, the other altogether unmeet or unworthy. Yet because this latter had more offence in it, he handleth the other, being less odious, in the first place.  
He saith therefore that the vessels of God's mercy, which he chooseth unto the glory of his name, are taken every where, no less from among the Gentiles, than the jews. But in the relative, whom, although the reason of grammar be not observed by Paul, yet his meaning is, a passage as it were being made, to add, that we are those vessels of God's glory, who are partly taken out from amongst the jews, and partly from amongst the Gentiles. Where, by an argument taken from the vocation of God he proveth, there is no difference of nation in election. For if petigrey taken from the Gentiles, was no impediment why God should not also call us, it is apparent, the Gentiles are not banished from the kingdom of God, and the covenant of eternal salvation.  
25 As he saith also in Osee. Now he declareth that the calling of the Gentiles ought not to seem new: as which was testified long before, by the oracle of the prophet. The sense is plain enough, but that there is somewhat to do for applying the testimony: for none will deny, but the Prophet speaketh there of the Israelites. For the Lord being offended at their wickedness, denounceth, they should no more afterward be his people. After that he addeth a consolation: and of not beloved, maketh them beloved, of not a people, a people. And Paul goeth about to apply that unto the Gentiles, which is precisely spoken unto the Israelites.  
They who hitherto have best unfolded this knot, have thought that Paul would reason thus: that which might be supposed an impediment to the Gentiles, to hinder them from being partakers of salvation, was also in the people of Israel: as God therefore in old time did graciously receive the jews into favour, whom he had cast off and banished: even so now he useth the same bountifulness towards the Gentiles. But because that interpretation, although it may be suffered, yet seemeth unto me to be somewhat forced, let the readers consider, whither this be not more apt, if we do believe, that consolation of the Prophet was not given to the jews only, but also to the Gentiles. For it is no new or strange thing among the Prophets, after they have published the vengeance of God, against the jews for their iniquities, to turn themselves unto the kingdom of Christ, which was to be dispersed over the whole world. Neither did they that without reason. For seeing the jews by their sins did so provoke the wrath of God, that they deserved to be divorced from him, there remaineth no hope of salvation, unless they turn themselves unto Christ: by whom the covenant of grace is restored, and as it was founded in him, so now by his intercession it is renewed. And assuredly seeing Christ is the only refuge in desperate affairs, or such as are past all hope: no sound consolation can be brought unto miserable sinners, and such as see the wrath of God hang over them, but by setting Christ before their eyes. Yea this (as we have admonished) is ordinary amongst the Prophets, when they have humbled the people being pricked with the threatening of God's vengeance, to recall them unto Christ, the only sanctuary of those have no other refuge. And where the kingdom of Christ is erected, there also that heavenly Jerusalem is raised up, into which the Citizens out of all parts of the world are gathered. And that chief availeth in the present oracle: for when the jews were cast out of the family of God, by that means they were brought into a vulgar or common estate, and were made like unto the Gentiles. After the difference is taken away, now the mercy of God hath place indifferently amongst all nations.  
Whereby we gather that the testimony of the Prophet is fitly applied unto the present cause. Wherein, God, after he hath matched the jews with the Gentiles, pronounceth that he will gather a Church of them both, that they which were no people might begin to be.  
I will call them my people which is not my people. This is said in respect of the divourcement, which GOD had now made with the people, depriving them of all dignity, that they should not excel the foreign nations. And although they whom God hath ordained for sons unto himself, in his eternal counsel, these are, and are for ever, sons: yet the scripture many times reckoneth not among the sons of God, but whose election is confirmed by calling, Whereby also he teacheth us not to judge, and much less to denounce of the election of GOD, 
How far was may denounce of the election of God.  but so far forth as it manifesteth itself by his tokens. So likewise after that Paul had showed unto the Ephesians, that their election and adoption was determined with God before the creation of the world, a little after, he testifieth they were sometime strangers from GOD: Namely, according to that time, wherein the Lord had not yet declared his love towards them: although he had embraced them with eternal mercy. Therefore in this place they are called, not beloved, to whom the Lord rather testifieth his wrath then love. Finally, until adoption reconcile men unto God, we know his wrath lieth upon all mankind: the feminine gender of the participle, dependeth upon the text of the Prophet. For he had said that a daughter was borne unto him, whom he called not beloved: that under this type, the people might know they were hated of God. Now as rejection was the cause of hatred, so the Prophet teacheth that the beginning of love is, when God doth adopt them, who for a time were foreigners.  
27 And Esay crieth. Now he cometh unto the second part, whereat he would not begin least he should exasperate their minds too much. And this is not without skill, that he bringeth in the prophet isaiah crying, and not speaking: namely that he might make them more attentive.  
Furthermore, the words of the Prophet are plain, to fear the jews, lest they should glory too much in the flesh. For it is horrible to be heard, that of such an infinite multitude, a small number only should be saved. For although the Prophet after he hath described the destruction of the people, lest the faithful should think the covenant of God were utterly wiped out, putteth them in mind there is some hope of grace remaining: yet he restraineth that unto a few. But because the Prophet prophesied that of his time, we are to see how Paul doth rightly apply it to his purpose. And thus it ought to be applied, when the Lord would deliver his people out of the captivity of Babylon: he would the benefit of his deliverance should come unto a very few of so great a multitude: which might justly be called the remnant of that destruction, in respect of the multitude of people, which he suffered to perish in exilement. Now that same carnal restitution, did figure the true instauration of the Church of God, which is accomplished in Christ: Yea, it was only the beginning thereof. That therefore which happened then, must needs more certainly be fulfilled now in the progress and perfection of the deliverance.  
25 For he making his account short. The diversity of interpretations being omitted, this seemeth unto me the natural sense, the Lord will both so shorten, and cut off his people, that that which shall remain may seem (as it were) a certain consumption, that is, the form or print of a wonderful great ruin. Yet this fewness which shall remain of the consumption or wasting, shallbe the work of the Lords righteousness: or, which I like better, shall serve to testify the righteousness of god through the whole world  
Because, word, generally in Scripture signifieth a thing, word consummated or perfected, is put for consummation or perfection. Where many interpreters have grossly erred, whiles they go about to reason too subtly. For they have imagined, that the doctrine of the Gospel is so called, because the ceremonies being cut off, it is a brief abridgement of the law. Although it ought: rather to be called a consumption.  
Where also not only there, but in isaiah and Ezechiel, the interpreter hath erred, 
Esay 10.22. & 28.22. Ezec. 11.13.  where it is said, Ah, ah, Lord God, wilt thou make a consummation of the remnants of Israel? when the Prophets would say, wilt thou destroy even the remnants unto utter destruction? and that cometh to pass through the ambiguity or doubtfulness of the Hebrew word.  
For seeing the word Chalah may signify as well to end and finish, as to consume, this difference hath not been sufficiently observed in his place. Neither hath Esay word for word so spoken, but he hath put two substantive nouns, namely, consumption, and definition, or deciding and ending: so that the desire or seeking after hebraism in the Greek interpreter is marvelous unreasonable. For to what purpose is it, to inwrappe a sentence, by itself clear, in an obscure figurative speech? Add also that isaiah speaketh here excessively, whiles by consumption he meaneth extenuation or diminishing, such as is wont to be in some famous destruction.  
29 And as Esay had said before. He bringeth another testimony out of the first chapter, where the Prophet bewaileth the destruction of Israel in his time. And if that hath been once done, it is no new example. For the people of Israel hath no prerogative, but from their parents or ancestors: who notwithstanding were handled in such sort, that the Prophet complaineth they are so afflicted, that they were but a little from the destruction of Sodom and Gomorrhe. Yet this difference there was, that a few were reserved for a seed, to raise up the name, lest it should perish utterly, and by eternal forgetfulness be wiped out. For it behoved God, always to be so mindful of his promise, that in the midst of his most severe judgements, he might leave some place for mercy.  30 What shall we say then? that the Gentiles which followed not righteousness, have attained unto righteousness, even the righteousness which is of faith. 31 But Israel in following the law of righteousness, hath not attained unto the law of righteousness. 32 Wherefore? because they sought it not by faith, but as it were by works. For they have stumbled at the stumbling stone. 33 As it is written, behold, I lay a stumbling stone in Zion, and a rock of offence: and every one that believeth in him shall not be ashamed. 
30 What shall we say then? Now, that he might take from the jews all occasion of murmuring against God, he beginneth to show those causes may be comprehended by man's capacity, why the nation of the jews was so rejected. But they do lewdly, and invert order, who go about to set and erect these causes above the secret predestination of God, which he taught before to be taken for the first or highest cause. Howbeit as that is above all causes: so the corruption and wickedness of the ungodly doth give place and matter to the judgements of God. And because he had to deal in a difficult cause, he useth a communication, and demandeth (as though he doubted) what might be said here. That the Gentiles which followed not righteousness. Nothing was thought more absurd or unlike, then that the Gentiles, who having no care of righteousness, wallowed in the pleasures of their flesh, being called into the participation of salvation, should obtain righteousness: and the jews on the contrary, who seriously gave diligence to the works of the law, should be put beside all reward of righteousness.  
Paul so uttereth that in bare words, which was a marvelous paradox or strange thing, that by a reason added, he tempereth what so ever sharpness or roughness was in it: namely that that righteousness the Gentiles attained unto, doth consist in faith: and therefore doth depend upon the mercy of the Lord, and not on man's own worthiness. And that that study of the law was in the jews, was preposterous, because they sought to be justified by works: and so they laboured to attain unto that, whereunto man can not come. Yea, they also were offended at Christ, by whom only we have entrance to obtain righteousness.  
But the purpose of the Apostle in this former member, is to advance the mere grace of God, that no other cause should be sought for in the calling of the Gentiles than this, namely, that he vouchsafed to embrace them, being unworthy of his favour. 
There is no salvation without righteousness.  He speaketh of righteousness by name, without the which salvation cometh not: but whiles he saith it proceeded from faith, he giveth to understand that the righteousness of the Gentiles doth consist in free reconciliation. For if any imagine they were therefore justified, because by faith they had gotten the spirit of regeneration, he is far wide from the mind of Paul. For it could not be true, that they obtained that they sought not, unless the Lord freely embraced them straying and wandering, & offered them righteousness, whereof, in as much as they knew it not, there could flourish no study amongst them. But also it is to be noted, that the Gentiles did not otherwise obtain righteousness by faith, but because God prevented their faith by his grace.  
For if by faith they had first attained unto righteousness, this now had been to follow it. Therefore faith itself was a portion of grace.  
31 Israel in following righteousness. Paul doth frankly denounce that, which was incredible to bespoken, namely, that it was no marvel, if the jews by following righteousness earnestly, profited nothing: because by running out of the way, they wearied themselves in vain. Now in the first place he seemeth unto me to have put the law of righteousness, by the figure hypallage, for the righteousness of the law: 
Hypallage is, when things are turned upside down.  and in the repetition of the second member, in another sense to have so termed the form or rule of righteousness. Therefore the sum is, that Israel depending upon the righteousness of the law, namely that, which is prescribed in the law, had not the true manner of justification. And it is a notable allusion of words, whiles he teacheth that the legal righteousness was in cause, that they fell from the law of righteousness.  
32 Not by faith, but as it were by works. Because commonly the excuse of preposterous zeal seemeth to be just, Paul showeth they are justly rejected, who seek to get unto themselves salvation, by the confidence of works: because so much as in them is, they destroy faith, out of the which there is no health to be hoped for. Therefore if they should be partakers of their desire, that success should be a making void of true righteousness.  

Faith and the merit of works are utterly contrary.  Furthermore thou dost see, how faith and the merits of works are compared together, as things utterly contrary. Seeing then the confidence of works is a great let, whereby the way to obtain righteousness is stopped up against us: it is necessary that that being rejected, we rest upon the only goodness of God. For this example of the jews ought justly to terrify all those, who seek to obtain the kingdom of God by works.  
For as it is already declared, he calleth not the observations of ceremonies the works of the Law: but the merits of works: unto the which faith is opposed, which faith not regarding his own worthiness, doth (that I may say so) with both eyes behold the sole mercy of God. For they have stumbled at the stumbling stone. By an excellent reason he confirmeth the former sentence. For nothing is more absurd, then that they should obtain righteousness, which go about to overthrow it. Christ is given unto us for righteousness: he laboureth to deprive him of his office, who so thrusteth upon GOD the righteousness of works. And hereby it appeareth, so often as men rest upon the confidence of works, under the vain pretence of being zealous for righteousness, by furious folly they fight with GOD.  
Moreover, it is no hard matter to be known, how they stumble at Christ, who trust to the confidence of works: for except we acknowledge ourselves to be sinners, 
How justiciaries stumble at Christ.  bare and void of righteousness that is our own, we obscure the dignity of Christ: which consisteth in this, that he might be light, health, life, resurrection, righteousness, and medicine to us all. And to what end serve all these, but that he might lighten the blind, restore the damned, quicken the dead, rear them up are brought to nothing, wash them are full of filth, cure and heal those are deadly diseased? yea if we claim unto ourselves any righteousness, we do in a sort strive with the power of Christ: seeing his office is, as well to beat down all pride of flesh, as to ease and comfort those labour and are heavy laden. And the testimony is properly cited. For there God denounceth that he will be an offence to the people of juda and Israel, where at they should stumble and fall.  
Seeing Christ is the same God, spoke by the Prophet, it is no marvel, though that be now fulfilled in him. And calling Christ a stone of offence. He admonisheth, that it is not strange, if they profited not in the way of righteousness, who stumbled at the offence by their own perverse stubbornness, when God had declared an easy way. And it is to be noted, that this doth not properly and of itself agree unto Christ, but rather is accidental by the malice of men, as it followeth straightways.  
33 And every one that believeth in him shall not be ashamed. He adddeth this testimony, being taken other where, to the consolation of the godly: as if he said, where as Christ is called a stone of offence, there is no cause that therefore we should be afraid of him, or in steed of trust, conceive trembling. For he is ordained to the ruin of the faithless, but to the life and resurrection of the godly. Therefore as that Prophecy of stumbling and offence is fulfilled in the rebellious and faithless: so there is another which is directed to the godly: namely, that he is a strong stone, a precious and corner stone, most firmly grounded, upon whom whosoever shall leave, he shall not fall. And whereas he hath put not to be ashamed, For not to make haste or precipitate, that he had from the Greek interpreter. Assuredly the Lord there goeth about to confirm the hope of his: And when the Lord biddeth us hope well, thereby it followeth, that we cannot be ashamed. 
1. Pet. 2.  See the place of Peter, not much unlike unto this.   

CHAP. 10.  1 BRethren, my hearts desire, and prayer unto God for Israel is, that they might be saved. 2 For I bear them record, that they have the zeal of God, but not according to knowledge. 3 For they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. 4 For Christ is the end of the law, for righteousness unto every one that believeth. 
HEreby we may see with how great carefulness the man of God doth occur or meet with offences. For yet that he might temper whatsoever was bitter or sharp, in opening the rejection of the jews, he testifieth, as before, his good will towards them, and doth confirm the same by the effect: namely, that he had a care of their salvation before the Lord. For this affection springeth from pure charity. Although perhaps for some other cause also, he was forced to testify his love towards the nation whereof he came: for his doctrine had never been received of the jews, if they had thought him to be their sworn enemy: and also his falling from the law had been suspected of the gentiles, because they had thought, that for the hatred of men, he was an Apostata from the law, as we have touched in the former Chapter.  
2 For I bear them record. This appertaineth to procure credit to his love: for there was just cause, why he should rather have compassion on them, then hate them: seeing that he saw they fell only of ignorance, & not through wickedness of mind, yea when he saw that for no other cause, then for some affection of God, they were moved to persecute the kingdom of Christ. But hereby let us learn, 
It is dangerous to follow our good intentions  whether our good intentions do carry us, if we obey them. Commonly this is thought to be a good and very fit excuse, when he that is reproved, pretendeth he meant no harm. And this pretence at this day holdeth a great many, that they apply not their study to search out the truth of God, because they think that to be excusable whatsoever they transgress of ignorance, without set malice, yea with a good intention. But there is none of us can excuse the jews, that they crucified Christ, that they cruelly raged against the Apostles, that they went about to destroy and extinguish the Gospel: and yet they had the same defence, wherein we glory securely. Therefore let those vain hastings or wranglings of good intention go. If we seek the Lord from our heart, let us follow the way by the which there is access unto him. For it is better, (As Augustine saith) yea even to halt in the way, then to run stoutly out of the way. If we would be religious, let us remember that is true which Lactantius teacheth, namely, that is true religion, which is joined with the word of God. And again when we see them to perish, who through good intention wander in darkness, let us think we are worthy of a thousand deaths, if we, being illuminated of God, do wittingly & willingly wander from his way.  
3 For they being ignorant of the righteousness of God. Behold how through rash zeal they erred: namely, that they went about to erect their own righteousness: which foolish trust came of the ignorance of God's righteousness. Mark the antithesin or contrariety of the righteousness of God and men: first we see they are opposed one against the other as things contrary, & which cannot stand together: whereby it followeth, that the righteousness of God is overthrown, so soon as men establish their own righteousness. Secondly, to the end the Antitheta, or contrarieties might answer one the other, 
What righteousness is called the righteousness of God, and what the righteousness of men.  out of question that is called the righteousness of God, which is the gift of God: as again that is called the righteousness of men, which they seek, in, or of themselves, or which they trust that they bring unto god. Therefore he is not subject to the righteousness of God, who will be justified in himself: because the first step to obtain the righteousness of God, is, to resign or forsake his own righteousness: for, to what end is it, to seek for righteousness elsewhere, but because necessity doth constrain us? and we have declared in another place, how men put on the righteousness of God by faith: namely, because the righteousness of Christ is imputed unto them. Finally, Paul doth greatly disgrace that pride wherewith hypocrites are puffed up, howsoever it be covered with a fair face of zeal, whiles he saith, the yoke of god being as it were shaken off, they are all adversaries and rebels against the righteousness of God.  
4 For Christ is the end of the law. The word fulfilling, seemeth unto me, not to serve amiss in this place, as Erasmus also, hath translated it perfection: but because the other reading is received by the consent almost of all men, and the same also agreeth well, the readers for my part shallbe at liberty to retain it. By this reason the Apostle meeteth with an objection, which might be moved against him. For the jews might seem to have kept the right way, because they applied or gave themselves to the righteousness of the law: It stood him in hand to refute this false opinion, which thing he doth here. For he showeth that he is a preposterous interpreter of the law, who seeketh to be justified by the works thereof: because the law was given to this end, that it might lead us by the hand to another righteousness. Yea, whatsoever the law teacheth, whatsoever it commandeth, whatsoever it promiseth, it hath Christ always for his mark: so than all the parts thereof are to be directed unto him. And that cannot be, unless we, being spoiled of all righteousness, confounded with the knowledge of sin, do seek for free righteousness of him only. Whereby it followeth, that the corrupt abuse of the law is justly reprehended in the jews, who lewdly of their help made their hindrance: yea it appeareth they did shamefully lame the law of God, who having rejected the life or soul thereof, did take to them the dead body of the letter. For albeit the law of righteousness doth promise a reward to his observers: yet after it hath brought all under guiltiness, it substituteth a new righteousness in Christ, which is not gotten by the merit of works, but, being freely given, is received by faith. So the righteousness of faith (as we saw in the first Chapter) hath testimony of the law. And we have here a notable place, that the law in all his parts respecteth Christ: and therefore no man can have the true understanding thereof, who doth not still seek to come unto this mark.  5 For Moses describeth the righteousness, which is of the law, that the man which doth these things, shall live in them, 6 But the righteousness which is of faith, speaketh on this wise, say not in thine heart, who shall ascend into heaven? That is, to bring Christ from above. 7 Or, who shall descend into the deep? that is, to bring Christ again from the dead. 8 But what saith it? The word is near thee, in thy mouth, and in thy heart, this is the word of faith which we preach. 9 For if thou shalt confess with thy mouth, the Lord jesus, and shalt believe in thine heart, that God raised him up from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. 
6 For Moses describeth etc. That it might appear how greatly the righteousness of faith, and the righteousness of works are contrary one to the other, he compareth them together. For by comparison, the repugnancy which is between things contrary appeareth better. And he dealeth, 
Why paul rather allegeth the testimony of Moses then the Prophets.  not with the oracles of the Prophets, but with the testimony of Moses, for this only cause, that the jews might understand, there was not a law given by Moses, which should hold them in the confidence of works: but which should rather lead than unto Christ. For although he should have alleged the Prophets for witnesses of his sentence: yet this doubt had remained, why the law did prescribe another form of righteousness. He therefore notably removeth this scruple whiles he confirmeth the righteousness of faith, even by the doctrine of the law.  
Furthermore, whereas Paul maketh the law consent with faith, and yet opposeth the righteousness of that, 
The law hath a twofold acception.  against the righteousness of this, the reason thereof must be known. The law hath a twofold acception. For sometime it signifieth all that doctrine was delivered by Moses, sometimes but that part which was proper to his ministery: namely, which is contained in precepts, rewards, and punishments. For Moses generally had this office, that he might instruct the people in the true rule of godliness. Which thing if it be true, it behoved him to preach repentance and faith: but faith is not taught, unless the promises of God's mercy, and the same free promises be propounded or set before the people: therefore it behoved him to be a Preacher of the gospel: which thing he did faithfully as appeareth by divers places. And to the end he might inform the people unto repentance, it was his part to teach what manner of life were acceptable to God: & that he hath comprised in the precepts of the law. Now to the end he might put into the minds of the people a love of righteousness, and again, insert a hatred of sin, promises and threatenings were to be added: which might declare, how there are rewards laid up for the just, and horrible punishments for the wicked. Now also it was the duty of the people to consider by how many ways they were accursed, and how far they were from that, that they could merit God by their works: so they being in despair of their own righteousness might flee unto the haven of God's goodness, and that is unto Christ himself. This was the end of Moses ministery.  
And now because the promises of the gospel are only read here and there in Moses, and the same also very obscurely: but the precepts and rewards appointed for the keepers of the law appear eftsoons: worthily is this office properly and peculiarly given unto Moses, to teach what true righteousness of works is: secondarily, to show what reward remaineth for the observation, and what punishment for the transgression thereof. In this respect Moses himself is compared with Christ in john: where it is said, The law was given by Moses, grace and truth is fulfilled by Christ. And so often as the law is taken so strictly, 
john 1.17.  Moses is covertly opposed unto Christ: and therefore we are then to consider what the law containeth in itself, being separate from the gospel. That therefore which is said here of the righteousness of the law, must be referred not unto the whole office of Moses, but unto this part, which peculiarly in a manner was committed unto him.  
Now I come unto the words, For Moses describeth. Paul hath Graphei, in latin, scribit, in english he writeth, 
Apheresis is the taking away of a letter or syllable from the beginning of a word. levit. 18.5.  but it is the figure Aphaeresis, for the word describit, id est, he describeth. And the place is taken out of Leviticus, where the Lord promiseth eternal life to them shall keep his law. For thou seest that Paul also hath so taken it, not of a temporal or transitory life only, which pleaseth a many. And Paul reasoneth thus from that place, seeing no man can obtain righteousness prescribed in the law, but he that fulfilleth exactly every part thereof: and all men have always been far from that perfection: in vain doth any seek for salvation this way. Israel therefore did amiss, which thought he could obtain the righteousness of the law, from the which we are all excluded. See how he argueth from the promise itself, that it profiteth us nothing, namely, because of the impossible condition.  
What a foolish toy is it then, to allege legal promises, to establish the righteousness of works? For a sure curse abideth for us and then: so far is it off that salvation should come thence unto us. The more abominable is the sottishness of Papists, who think it sufficient to prove merits, by bare promises. It is not in vain (quoth they) that God hath promised life to his worshippers: but in the mean while they see not, that it is therefore promised, that the sense of their transgressions, might put into all men the fear of death: & so they being forced by their own want, might learn to flee unto Christ.  
6 But the righteousness which is of faith.) This place is such as may greatly trouble the Reader: and that for two causes. For both it seemeth to be improperly wrested of Paul, and also the words seem to be changed into another sense. But concerning the words we shall see what is to be said of them: First let us consider the application. For it is a place of Deuteronomie, where (as in the former place) Moses speaketh of the doctrine of the law: 
Deut. 30.12.  and Paul draweth it unto the promises of the Gospel. This knot may be well untied, thus, Moses in that place showeth the facility or easiness of coming unto life, because the will of God was not now hid nor set a far off from the jews, but was laid before their eyes. If he spoke of the law only, it had been a frivolous argument: seeing the law of God, being put before our eyes, is nothing more easy to be done, then if it were set a far off. Therefore he noteth not the law only, but in general all the doctrine of God, which comprehendeth under it the Gospel. For the word of the law by itself, is never in our heart: no not the least syllable thereof, until it be put in, by the faith of the Gospel. Secondly, yea even after regeneration, the word of the law shall not properly be said to be in our heart: because it requireth perfection, from the which the faithful themselves are far off. But the word of the Gospel hath his seat in the heart, although it filleth not the heart: for it offereth pardon for the imperfection and want. And Moses altogether in that Chapter (as also in the fourth) studieth to commend unto the people the singular love of God, because he had received them into his tuition and government: which commendation could not be taken from the bare law. Neither letteth it, that Moses preacheth there of reforming the life unto the rule of the law: for the spirit of regeneration is coupled with the righteousness of faith. Therefore he collecteth the one out of the other: because the observation of the law, is of the faith of Christ. Neither is it to be doubted but this sentence dependeth upon that principle, the Lord shall circumcise thine heart: which he had put down a little before in the same Chapter.  
Wherefore they are easily refuted, who say that Moses entreateth there of good works. Indeed I confess that to be true: but I deny it to be absurd, that the observation of the law should be drawn from this fountain, that is, ●●om the righteousness of faith. Now the opening of the words is to be sought for. Say not in thy heart, who shall ascend etc. Moses nameth heaven & the Sea, as places furthest off, & hard for a man to come unto. But Paul, as though there were some spiritual mystery hidden under these words, draweth them unto the death and resurrection of Christ. If any allege, that this interpretation is too much wrested, and too subtle, let him know the mind of the Apostle was not, curiously or exactly to handle the place of Moses: but only to apply it unto the treatise of the present cause. He doth not therefore recite syllable by syllable what is in Moses: but he useth a polishing, whereby he applieth the testimony of Moses more nearly to his purpose. He spoke of places are not to be come unto▪ Paul hath expressed those places, which are most of all hidden from our eyes, and yet are to be ●ee●e of our faith.  
Wherefore if you take these to be spoken by the way of amplification or polishing, thou canst not say that Paul hath violently and unaptly wrested the woods of Moses: but rather thou wilt confess that without any damage to the sense, he hath notably alluded unto the words, heaven and Sea. Now let us expound the words of Paul simply. Because the assurance of our salvation dependeth upon two principles▪ namely, whiles we understand that life is purchased for us, and death conquered to us. With both which, he teacheth our faith is supported by the word of the Gospel. For Christ by dying hath swallowed up death: by rising again he hath gotten life in his power.  
Now in the gospel the benefit of Christ's death and resurrection is communicated unto us; then there is no cause that we should seek further for any thing. Therefore that it might appear the righteousness of faith is abundantly sufficient unto salvation, he teacheth that those two members, which only are necessary unto salvation, are contained in it. Who then shall ascend into heaven? Is as much as if he said, who knoweth whether that inheritance of eternal and celestial life abideth for us? Who shall descend into the deep? As if thou said, who knoweth whether eternal death of the soul also follow the death of the body? Both which doubts he teacheth to be taken away by the righteousness of faith: For the one should bring Christ down from heaven, 
Christ in his human nature hath taken possession of the heavens for the faithful.  the other from death should bring him back again. For the ascension of Christ into heaven, ought so to establish our faith of eternal life, that he in a manner draweth Christ himself out of the possession of the heavens, that doubteth whether the inheritance of heaven, be prepared for the faithful, in whose name and cause he is entered in thither. Likewise, seeing he took upon him the great horrors of Hell, that he might deliver us thence, to call it into question, whether the faithful be still subject to this misery, is to make his death void, and in a manner to deny it.  
8 But what saith it. That negative speech which the Apostle hath hitherto used, did serve to take away the impediments of faith: it remaineth therefore that he declare the manner of obtaining righteousness, unto the which end this affirmation is added. And whereas there is an interrogation interposed, when they might all have been spoken together in on course of speech, that is done to procure attention. And also his meaning is to show, what a great difference there is between the righteousness of the law and the Gospel: seeing that showeth itself a far off, it doth drive away all men from coming unto it: but this offering itself at hand, doth familiarly invite us unto the fruition of it. The word is near thee. First of all this is to be noted, that least the minds of men being carried away by vain circumstances, should err from salvation, the bounds of the word are prescribed unto them, within the which they ought to keep themselves, For it is as if he should command them to be content with the word only, and admonish them that in this glass the secrets of heaven are to be seen, which would both dasill their eyes with their brightness, & astonish their ears, and also make the mind itself amazed. Therefore the godly receive an excellent consolation out of this place, touching the certainty of the word: namely, that they may as safely rest therein, as in the most present beholding of things, or as in any thing is present and in hand. Secondly it is to be noted, that such a word is propounded by Moses, wherein we have firm and sure trust of salvation. This is the word of faith. justly doth Paul take that: for the doctrine of the law, doth not pacify and quiet the conscience: neither doth it minister unto the conscience those things wherewith it ought to be content. Yet in the mean while he excludeth not the other parts of the word, no not the precepts of the law: but his mind is to put down remission of sins for righteousness, and that without such exact obedience as the law requireth. Therefore the word of the gospel, wherein we are not commanded to merit righteousness by works, but to embrace it by faith, being freely offered, sufficeth to pacify men's consciences and establish their salvation. And the word of faith by the figure Metonymia, is put for the word of promise, that is for the gospel: because it hath a relation with faith. For the contrariety whereby the law is discerned from the gospel must be understood. And out of this note of distinction we gather, as the law requireth works, so the gospel requireth nothing else, but that men bring faith to receive the grace of God. This parcel which we preach, is therefore added, lest any should suspect Paul to dissent from Moses. For he testifieth that in the ministery of the Gospel he agreeth with Moses: seeing he also did not place our felicity any other where then in the free promise of God's grace.  
9 So that if thou confess. This also is rather an allusion than a proper and natural interpretation. For it is like that Moses by the figure Synecdoche did use the word mouth, 
Synecdoche, is when by one thing another is understood.  for face or countenance. But it was not unseemly for the Apostle to allude unto the word mouth to this sense, when the Lord publisheth his word before our face assuredly he calleth us unto the confession thereof. For wheresoever the word of the Lord is there it ought to fructify: and the fruit, is the confession of the mouth. Whereas he putteth confession before faith, it is the figure Anastrophe, very usual in the Scriptures. For the order had been better, 
Anastrophe, is an inversion of words when that is first should be last, etc.  if faith of the heart being put in the first place, confession of the mouth which proceedeth thence, had been added. And he doth confess the Lord jesus aright who adorneth him with his virtue, acknowledging him to be such one, as he is given of the father, and described in the Gospel.  
And whereas resurrection only is named, we must not so take it, as though his death were in no place: but because Christ by rising again made up our salvation. For albeit our redemption and satisfaction was accomplished by his death, by the which we are reconciled unto God: yet the victory against sin, death, and Satan, was gotten by his resurrection. Hence also came righteousness, newness of life, and the hope of blessed immortality. And therefore oftentimes resurrection only is set before us for our confidence of salvation, not that it should lead us away from his death, but because it testifieth the effect and fruit of his death: to be brief, his resurrection containeth in it his death. Whereof we have said somewhat in the vi. chapter. And also that Paul requireth not only an historical faith, but he compriseth the end thereof in the resurrection. For we must remember wherefore Christ rose again: namely, that in raising him, the counsel or advise of God the father was, to restore us all to life. For although Christ had this power of himself to take his soul again, yet notwithstanding, this work for the most part in the scripture is ascribed unto God the father.  
10 For with the heart man believeth unto righteousness. This place may further us to the understanding of the justification of faith. For it declareth that we are thereby justified, that we embrace the mercy of God offered unto us in the Gospel: hence therefore is it, that we are just, because we believe that God is gracious unto us in Christ. But let us note, that the seat of faith is not in the head but in the heart: and yet I will not contend about that matter, in what part of the body faith resteth: but because the word heart, is almost always taken for a serious and sincere affection, 
What faith is.  I say faith is a firm & effectual confidence, and not a bare knowledge only. With his mouth man maketh confession unto salvation. It may seem marvelous, why he should now attribute a portion of our salvation unto confession, having so often before this testified▪ that we are saved by faith only. But thereby it may not be collected, that confession is the cause of our salvation: only his mind is to show, how God doth perfect our salvation: namely, whiles he causeth faith with he hath put into our hearts, to appear forth by confession. Yea his mind was simply to note which is true faith, 
The nature of a true faith.  whence this fruit proceedeth, lest any should pretend a vain title of faith for it: for true faith ought so to kindle the heart with the study of God's glory, that the flame thereof may appear forth. And surely, he that is justified, even now already hath obtained salvation: therefore the faith of the heart maketh no less unto salvation, than the confession of the mouth. Thou seest he hath so distinguished, that he referreth the cause of justification unto faith: and in the second place showeth, what is necessary for the consummation of salvation. For neither can any believe but he must confess with his mouth: and there is a necessity of perpetual consequence, not which may ascribe salvation unto confession. But let them see, what they can answer unto Paul, who at this day proudly boast unto us an imaginary faith, which being content with the secrecy of the heart, leaveth out confession of mouth, as a superfluous thing. For it is too childish to say there is fire there, where there is neither flame nor heat.  11 For the scripture saith, every one that believeth in him shall not be ashamed. 12 For there is no difference between the jew and the Grecian, for he that is Lord over all, is rich unto all, that call on him. For whosoever shall call upon the name of the Lord shallbe saved. 
11 For the scripture saith. having noted the causes why God did justly reject the jews, he returneth to affirm or prove the calling of the Gentiles: which is the other part of the question, wherein he is now conversant. Because therefore he had declared the way whereby men come unto salvation, and the same is no less common and open for the Gentiles than the jews: Now adding first an universal sign, he doth plainly extend it to the Gentiles: secondly he also calleth the Gentiles by name unto it. And he repeateth that testimony which he had already alleged out of Esay, that his sentence might have the more authority: and also that it might appear how well the Prophecies spoken of Christ do consent with the law.  
12 For there is no difference or respect etc. If confidence or faith only be required, & wheresoever the same shallbe found, there again the love of God shall show forth itself to salvation: then shallbe no difference or respect of kindred or nation. And he addeth a most firm reason, for if he who is the Creator & maker of the whole world, be the God of all men, he will show himself loving to all, who shall acknowledge and call upon him as God. For seeing his mercy is infinite, it cannot be chosen, but that it should extend itself to all, who crave or seek for the same. Rich, is taken in this place, actively, for bountiful and beneficial. Where we must note that the richness of our father can not be diminished or decreased by his bounty and liberality, and therefore that we have nothing the less, albeit he in rich others with the manifold treasures of his grace. 
The riches of God cannot be decreased.  Therefore there is no cause why we should envy one another's prosperity, as if thereby we lost or wanted any thing. And albeit this reason of itself was strong enough, yet he confirmeth it by the testimony of the Prophet joel: because the universal particle being expressed he includeth all men together. But the readers shall perceive much better by the circumstance that that which joel uttereth doth agree with this place: 
joel. 2.32. Acts. 2.24.  and likewise that in the Acts: Both because in that place he doth prophesy of Christ his kingdom, and also having foretold that the anger of God should burn exceedingly in the midst of this his threatening, he promiseth salvation to all who shall call upon the name of God. Whereupon it followeth, that the grace of God doth pierce even to the very depth of death so far forth as it be sought for thence, that it is not to be denied the Gentiles.  14 How then shall they call upon him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher. 15 But how shall they preach except they be sent? according as it is written: How beautiful are the feet of them who bring tidings of peace, who bring tidings of good things. 16 But all have not obeyed the gospel, for Isaias saith, Lord, who hath believed our speech? 17 Therefore faith cometh by hearing, and hearing by the word of God. 
Hear I will not busy the reader over long in reciting and refuting other men's opinions. Let every man use his own judgement, and let it be lawful for me freely to say what I think.  
Therefore that you may understand what is the end of this Gradation, consider first, 
Gradation is when the speecht is so distinguished by degrees that that which endeth one member beginneth the next.  that there was a mutual conjunction betwixt the calling of the Gentiles and the ministery of Paul, which he did perform and execute among them: so that the approbation of the one did depend upon the approbation of the other. Now it behoved Paul to make the calling of the Gentiles manifest and without all doubt or question, and also to show a reason of his ministery, lest that he should seem to publish the grace of God amiss, in that he did withdraw or take from the children of God, the bread which was properly appointed for them, and give it to dogs. And therefore he doth both these things together. But the coherence & agreement of his words will not the perfectly understood, before that every particular part thereof be expounded in order. This his proceeding is as much in effect, as if he should say, that both jews and Gentiles declare and show that they believe in God, by calling upon his name: because the true calling upon the name of god cannot be, except there were first a right knowledge of him. Furthermore, faith cometh by the word of God. But the word of God is preached in no place but by the special providence and appointment of God. Therefore where the invocation of God is, there is also faith: where faith is, there was also first the seed of the word, Where preaching is, there is also the calling of God, or there men are called of God. Now where there is so effectual and fruitful a calling of God: there is an evident and unfallible token of god his love. Whereby it is apparent, that the Gentiles are not to be debarred or excluded the kingdom of God, whom God hath admitted into the fellowship & participation of salvation. For as the preaching of the Gospel is the cause of their faith, so God his sending is the cause of preaching, whereby it pleased him to provide for their salvation after this manner. Now let us examine particularly, that which followeth.  
14 How shall they call, etc. Paul's mind is to join the invocation of God with faith, as indeed they are things nearly linked and joined together: for he who calleth upon God doth (as it were) commit himself into the only haven of safety: 
To flee unto God in prayers is the safest haven of all.  and that which is the most surest kind of refuge, he doth like a son repose or lay himself as it were in the bosom of a most good and loving father, that by his care he may be protected, by his indulgency and love he may be cherished, by his bounty he may be relieved by his virtue he may be stayed and upholden. Which thing no man can do, who before hath not so certain a persuasion of god his fatherly love toward him settled in his mind: that he dare boldly hope or look for any thing at his hands.  
Therefore it is necessary that he who calleth upon God should assure himself to receive aid and help from him. For Paul speaketh here of that Invocation which pleaseth God. For hypocrites call upon God, but not to their salvation, because they call upon him without any sense or feeling of faith. Whereby it is evident how foolish all the School men be, who offer themselves doubtfully to God, not being stayed by faith. Paul is of a quite contrary mind, who taketh this as a principle granted: namely, that we cannot pray aright unless we be certainly persuaded of the success. Neither doth he set down here an intricate or doubtful faith, but the certainty or assurance which our minds conceive of his fatherly love and goodness, whiles by the Gospel he reconcileth us to himself & adopteth us for his sons. By this confidence only we have access to him: as it is also to the Ephe. 
Ephesi. 3.12.  And on the other side gather y● that only is true faith, which of if self bringeth forth the invocation of god. For it cannot be, but that he should continually aspire unto the goodness of God, by all prayers or supplications, who once hath tasted of the same.  
How shall they believe in him of whom etc. The sum & sense of these words is this: namely, that we are after a sort dumb until the promise of God open our mouth to pray. Which order also he noteth in the prophet Zach. in these words: I will say to them, 
Zacha. 13.9.  you are my people, and they shall say to me, thou art our god. For it is not our parts to feign and imagine what manner of God we list. Therefore we must have the true & lawful knowledge of him, such as is set down in his word. And if any man shall suppose God to be good by his own sense & imagination, 
God must be known and worshipped according to his word  that shall be no sure and stable faith, but a wavering and wandering imagination. And therefore the word is necessarily required to the true knowledge of God. Here he hath set down no other word then that which is preached, because this is the ordinary means which the Lord hath appointed for the dispensation thereof: But if any man shall hereby contend to prove that God could not otherwise then by the means of preaching, infuse, or power his knowledge into men, we deny that to be the meaning of the Apostle, who had respect only to the ordinary dispensation of God, and would not prescribe any law or limitation to his grace.  
15 How shall they preach except they be sent? He meaneth that it is an argument and pledge of the love of God, when he doth vouchsafe any nation with the preaching of his Gospel, and that there is no preacher thereof, whom he hath not stirred up by his special providence: and therefore there is no question, but God doth visit that nation, where his gospel is preached. But because Paul doth not here handle the lawful calling of every man to that function, it should be needles to use any long speech thereof in this place. Only it may suffice for to remember thus much, Namely, 
The gospel cometh not by chance unto any people.  that the Gospel doth not fall down and as it were by chance like rain out of the Clouds: but is brought by the hands and ministery of men, whether it is sent from above.  
As it is written, How beautiful, etc. Thus we ought to apply this testimony of Esay, & Nahum to this present matter: 
Esay. 52.7. Nah. 1.17.  The Lord offering hope of deliverance to his people, setteth forth the coming of them who should bring the gladsome tidings thereof, with a singular commendation. Thereby therefore he hath declared that the office or ministery of the Apostles is to be had in no less price and estimation, by which the tidings of eternal life is brought unto us. And thereupon it followeth that it cometh from God, for as much as there is nothing to be desired or praise worthy in this world, which doth not proceed and come from his hand.  
Hear also we learn how greatly the preaching of the Gospel is to be desired, and how highly it is to be esteemed of all good men, which is commended in such sort by the mouth of God. Neither is it to be doubted but that God speaketh gloriously of the incomparable price of this treasure, that all men's minds may be awaked and stirred up to seek for the same greedily. By this word feet understand in this place their coming, by the figure metonymia.  
16 But all have not obeyed the Gospel. This pertaineth nothing to that argument which Paul prosecuteth and followeth in this gradation. And therefore he doth not repeat it in the conclusion which followeth straightways: but yet it was very necessary & expedient for Paul to join this also in steed of a preoccupation, lest that where as it was said, that the word doth always ordinarily go before faith, even as the seed is before the corn, any man should reason or draw an argument from the contrary part, and infer, that faith must needs follow, wheresoever the word is. For so might Israel glory, who never wanted the word. 
Though ordinarily the word doth always go before faith, yet faith doth not always follow where the word is. jere. 53.1. & john 12.38.  Therefore it was meet and requisite for him to declare this in his way or passage, that many are called who are not chosen. And heriteth a place out of isaiah and john, where the Prophet being about to publish that excellent oracle of the death and kingdom of Christ, Doth first with admiration and wonder speak of the pawcitie and fewness of believers, which in spirit appeared such to him, as forced him to cry out: Lord who hath believed our report, that is to say, the words which we have preached.  
For where as the Hebrew word shemugnah signifieth speech passively, the Grecians have expounded it acoen and the Latins sermonem, albeit improperly, yet not in any obscure or doubtful sense. Now we see why this exception was added by the way to wit, that no man should think faith doth necessarily follow wheresoever the preathing of the word doth flourish.  
Notwithstanding he noteth the reason afterward when he addeth, To whom is the arm of the Lord revealed? For he signifieth that there appeareth no profit or fruit of the word, but whilst God doth shine upon us by the brightness of his spirit, and so is the inward calling distinguished from the outward voice of man. Which inward calling is only effectual, and proper to the elect. Whereby it is evident, how foolishly some men reason, that all are indifferently elected and chosen, because the doctrine of salvation is universal, and God doth indifferently invite all men unto him. For the generality of the promise alone of itself, and by itself doth not make salvation common and general to all: But rather this peculiar revelation whereof the prophet maketh mention, restraineth and tieth it only to the elect.  
17 Therefore faith cometh by hearing, etc. By the conclusion we see what Paul did respect in framing that his gradation: Namely to show that wheresoever faith is, there God hath already given a manifest and evident sign of his election.  
Secondly, that he hath powered out his blessing by the ministration of the Gospel, that he might lighten the minds of men by faith, and by the same faith also might prepare them to call upon his name, wherein salvation is promised to all. And that by this means it was testified how the Gentiles were admitted by him into the fellowship of the eternal inheritance. And this a worthy and excellent place concerning the virtue and efficatie of preaching, because he doth testify that faith proceedeth and springeth from it. He confessed truly of late, that of itself it profiteth nothing: but where it pleaseth the Lord to work, this is the instrument of his power. And truly both the voice of man is unable by his own virtue to pierce into the soul: and also 〈◊〉 who is mortal would be too proud, if he were said to have power to regenerate us? and also the light of faith is a more high and excellent thing, then that it can be given and bestowed by man. And yet all this doth not hinder, but God may work effectually by the voice of man, so that he may beget in us faith by his ministery.  
Furthermore we must note, that faith is not grounded upon any other doctrine then upon the word of God: for Paul doth not say that faith doth proceed from every doctrine, 
Faith is grounded upon the word of God only.  but he restraineth it by express words to the word of God: which restraint were absurd, if faith might lean or stay itself upon the decrees of men. Therefore all the invention of man must cease, when as the certainty of faith is handled: by this means also doth that papistical dream and fancy of intricate and entangled faith fall flat to the ground, which severeth and destracteth faith from the word. And much more that execrable and cursed blasphemy, which would have the authority of the word to hang wavering and doubtful, till such time as the authority of the Church doth stay and establish it.  18 But I demand have they not heard? yea truly their sound is gone into all the earth, and their words into the ends of the world. 19 But I demand hath not Israel known? first Moses saith, I will provoke you to envy by a nation that is not my nation, and I will anger you by a foolish nation: 20 And Esay is bold and saith, I was found of them who sought me not, I was made known to them who did not ask after me. 21 But of Israel he saith, I have stretched out my hands daily to a proud and rebellious people. 
18 But I say have they not heard, etc. Seeing that by preaching the minds of men are endued with the knowledge of God, which of itself breedeth and bringeth forth the invocation and calling upon the same God: It remained to be examined whether the truth of God were ever declared and preached to the Gentiles or no. For in that Paul turned to the Gentiles upon the sudden, there was no small offence taken at this his sudden change and alteration. Therefore he asketh this question, whether God had never directed and sent his voice before to the Gentiles, and performed the duty of a teacher toward the whole world.  
Furthermore to the intent he might show how the school is generally free and open to all, into the which God doth gather to him scholars from every place, he citeth the testimony of the prophet, which in appearance doth seem to make little to the matter: for the Prophet speaketh not there of the Apostles, but of the dumb works of God. In which he saith the glory of God shineth so evidently, 
Psalm. 19.5.  as that they may be said to have their certain tongue to declare the virtues of God.  
This place of Paul hath caused the ancient writers to expound that whole Psalm allegorically, whose steps the posterity hath also followed. So that without contradiction or controversy the son compared to a bridegroom going out of his chamber was Christians the Apostles were understood by the heavens: They who were more religious, and behaved themselves more modestly in the interpretation of the scripture, do think that it was properly spoken of the building & frame of the heavens, and that Paul did transfer it to the Apostles by way of allusion. But because I find that the servants of God handled the scriptures every where with more reverence, 
Allusion, is when we in respect the saying or writing of another, that we also borrow some words thence, or else touch them in our own words  and that they wavered not hither and thither so licentiously, I cannot be persuaded that Paul abused this place in such sort. Therefore I take this his allegation in the proper & natural sense or meaning of the prophet, so that the argument may be this, namely, that God hath made his deity manifest to the Gentiles even from the beginning of the world, albeit not by the preaching of men, yet by the testimony of his creatures. For although the Gospel was not then hard of among them, yet notwithstanding the whole frame and workmanship of heaven & earth did speak, & did glorify their author by their preaching. It appeareth therefore, that God, even at the time wherein he contained & kept the grace of his covenant with in the people of Israel, did not withdraw his knowledge in such sort from the Gentiles, but that he did always show them some spark, and light thereof. In deed he made himself more nearly known and manifest to his chosen people, so that the jews might be worthily compared to domestical hearers whom he taught familiarly by his holy mouth. Notwithstanding because he did also speak unto the Gentiles a far off by the voice of the heavens, by this preamble or foresigh the showed that he would all so make himself known at the length to the Gentiles. And yet I know not why the greek interpreter hath translated the hebrew word kavam, ph●hoggon, a sound. For the hebrewe word signinifieth a line sometime in building, and sometime in writing. But concerning this present plans, seeing it is sure, that the same thing is repeated twice, it seemeth unto me that the heavens are brought in, declaring both by writing & speech the power of God to all mankind. For by the word, going forth, the Prophet doth admonish us that that doctrine, whereof the heavens are the preachers and publishers, is not shut up within the narrow and strait compass of one land or region, but doth sound out into the uttermost parts or quarters of the world.  
19 But I demand, hath not Israel known etc. This objection of the contrary part, is taken from the comparison of the lesser and greater. Paul hath reasoned that the Gentiles are not to be debarred and excluded from the knowledge of God, seeing that God from the beginning, albeit obscurely and by shadows, hath manifested himself unto them, or at the least hath given them some taste of his truth. What then shall we say of Israel, who was lightened with a far other light of doctrine? For how cometh it to pass, that profane men, and such as were strangers, should run to the light being showed them a far off, but the holy stock of Abraham should refuse the light being familiarly and plainly seen.  
For we must always retain that distinction: what nation is so renowned or famous, that it hath their Gods approaching so near unto them, 
Deut. 4.8.  as thy God at this day cometh near to thee?  
Therefore it is not from the purpose, and impertinent to the matter to ask this question, why the knowledge (of God), did not consequently ensue and follow the doctrine of the law with which Israel was endued. First Moses saith etc. By the testimony of Moses he proveth that if God should prefer the Gentiles before the jews, yet there were no absurdity therein. The place is taken out of that famous Canticle in Deuteronomie, 
Deut. 32..21  where God upbraiding the jews with their unfaithfulness, doth denounce and threaten this vengeance against them, namely, that he will provoke them to emulation by taking the Gentiles into his covenant: because that they were revolted and fallen away to false gods. You have (saith he) despised & rejected me, & transferred & given my right & honour to Idols: and I, to be revenged of this injury, in like manner will bring the Gentiles into your place, and will translate that unto them which hitherto I have given unto you. And that could not be done without the denouncing of the jews. For here upon sprang the emulation, of which Moses maketh mention, that God did appoint or take to himself a nation which were no nation, & did raise up a new people of nothing, who should possess the place from whence the jews were cast & removed, even as they, the true God being forsaken, did give over themselves to Idols.  
And although at the coming of Christ they were not fallen to that gross and exernal Idolatry, it maketh nothing for their excuse: seeing they had profaned the whole worship of God by their inventions: yea at the last they denied God the father revealed unto them in his only begotten son Christ, which is the highest, and extremest kind of impiety. Mark that these words, a foolish nation, and no nation are the same in effect: because without the hope of eternal life there is no essence or being of man properly.  
Finally, the beginning and original of life proceedeth from the light of faith. Therefore the spiritual essence or being proceedeth from new creation: in which sense Paul calleth the faithful, the work of God, by the which they are regenerate by his spirit, and reform to his own image or likeness.  
Now by this word, foolish, we gather all things to be mere vanity in which men be wise without the word of GOD.  
20 But Esaias is bold and sayeth. Because this prophesy is somewhat more plain and clear, to the intent he might procure greater attention, he foreshoweth that it is full of boldness, as if he should say, the prophet did not speak figuratively or doubtingly, but in plain and evident words, did avouch the calling of the Gentiles. And that which Paul by inserting or interposing of a few words, hath separated in this place, is to be found jointly together in the Prophet isaiah: 
isaiah. 65.12.  where the Lord denounceth that the time shall come wherein he will translate his grace to the Gentiles: and presently he addeth the reason, namely, that he was weary of the contumacy and rebellion of Israel, which now by over long continuance was become untolerable to him.  
Thus therefore he speaketh, They who inquired not of me before, and neglected my name, now have sought after me: (he useth the preterperfectense for the future, to set down and note the certainty of the prophesy) they who sought not after me have found above their hope and desire. I know that this place is wholly perverted by some of the Rabbins, as if god did promise that he would bring to pass that the jews should repent and return from their defection or falling away (from God.) But there is nothing more evident, then that the Prophet doth speak of strangers, because it followeth by and by in the text: I said, Behold I am come to a people, who have not called upon my name. Therefore without question the Prophet doth pronounce, that it shall come to pass, that those should be received into the household of God, by a new adoption, who beforetime were strangers. That is therefore the calling of the Gentiles, in which notwithstanding the general type & figure of the calling of all the faithful doth appear. For there is no man who preventeth the Lord, but we are all without exception delivered from the bottomless pit of death, by his free mercy: where there is no knowledge of him, no desire of worshipping him, to conclude, no sense or feeling of his truth.  
21 But of Israel, etc. The cause is added, why God went to the Gentiles, to wit, for that he saw his grace to be scoffed at among the jews. But to the intent the readers might better perceive that the excecation of the people was noted in the second member, Paul doth expressly admonish that the chosen people are upbraided with their malice: word for word it is thus. He sayeth to Israel: But Paul hath followed the Hebrew phrase, because lamed is often put for min. And he saith that he did stretch out his hand to Israel, whom he did daily invite unto him, both by his word, and also ceased not to entice or allure by all kind of gentleness and bountifulness, for he useth these two means to call men. 
God doth call us unto him, not only by his word, but also by his lenity, bountifulness, and goodness. etc.  Seeing whiles he doth so, he testifieth his benevolence towards them. Howbeit he complaineth especially of the contempt of his word. Which is so much the more detestable, as God doth more evidently declare his fatherly care, whiles he calleth men unto himself by his word. And it is a very significant and forcible kind of speech, namely, that he streatcheth out his hand, because in procuring and furthering our salvation by the ministers of his word: He doth reach forth his hands to us, as if a father being ready to take up his son lovingly into his lap, should stretch out his arms.  
And he saith daily that it should be no marvel to any man, though he were weary of doing good to them, seeing he did avail & profit nothing by his assiduity or continual doing good. This is the same figure which is in jeremy, where he saith that he rose up early in the morning to admonish them. 
je. 7.13. & 11.7.  Furthermore their infidelity is set forth by two most fit names: for this participle Apeithounta I think good to translate stubborn or rebellious: & yet Erasmus, and the old interpreters translation which turn it, not believing, is not altogether to be misliked. But seeing the Prophet accuseth the people of stubborness, and afterward addeth that they did err in ways which were not good: I doubt not but the meaning of the Greek interpreter, was to expound the Hebrew word Sorer by two words: First, calling them a disobedient and rebellious people, afterward a gainsaying people. For because their contumacy did show and bewray itself herein, namely that the people did stubbornly reject the holy admonitions of the Prophets, with an untamed pride and bitterness.   

CHAP. 11.  1 I Demand then, hath God cast away his people? God forbidden: for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he knew before. Know ye not what the scripture saith of Elias, how he maketh request unto God against Israel, saying: 3 Lord, they have killed thy Prophets, & digged down thine altars, and I am left alone, and they seek my life. 4 But what saith the answer of God to him? I have reserved to myself, seven thousand men, which have not bowed the knee unto Baal. 5 Even so then at this present time there is a remnant, thorough the election of grace. 6 And if it be of grace, it is no more of works: or else were grace no more grace. But if it be of works, it is no more of grace: or else were work no more work. 
I Demand then. etc. That which he hath hitherto said of the cecity & obstinacy of the jews, might seem to tend unto this, as though Christ by his coming had translated the promises else where, the jews being put out from all hope of salvation. Therefore he preventeth that objection in this place: and so moderateth that he had said before of the rejection of the jews, that no man should think the covenant which GOD made in old time with Abraham, was now abrogated: or that God had so forgotten it, that the jews now should be utterly estranged from his kingdom, as the Gentiles were before the coming of Christ. He denieth that, and will surely straightways show it to be false. Neither is this the question, whether God hath rightly, or unrightly rejected his people. For in the former Chapter it hath been proved, that when the people through a preposterous zeal did reject the righteousness of God, being justly punished for their pride, they were worthily blinded, and at length cut off from the covenant. So that now the cause of their rejection is not in disputation: but the question is of another matter, namely, although they have deserved such vengeance of God, whether yet the covenant which God made in old time with the fathers, be abolished, which covenant, that it should through any infidelity of men be overthrown, were absurd. For Paul retaineth this principle, seeing the adoption of God is free, & is founded upon God only, & not upon men, it doth stand firm, what incredulity soever of men conspire to overthrow it: this knot must be loosed, lest the truth and election of God should be thought to depend upon the dignity of men. For I myself am an Israelite. Before he enter into the cause, by the way he proveth in his own example, how absurd it is to think that nation is utterly forsaken of GOD. For he was an Israelite from the first beginning, not a proselyte, 
The nation of the Iewes is not utterly cast off.  or newly received into the common wealth of Israel. And seeing he was worthily counted amongst the special servants of God, it is an argument that the grace of God did rest in Israel. He therefore taketh the conclusion as proved, which yet he will afterward open by a necessary discourse. Whereas besides the title of an Israelite, he calleth himself the seed of Abraham, and also expresseth his tribe, it is to the end, he might be counted for a natural Israelite. 
Phil. 3.4.  As to the Philippians: whereas some think it to serve unto the commendation of the mercy of God, that Paul came of the tribe of Benjamin, which was almost cut off, that seemeth to be forced and far fetched.  
2 God hath not. It is a negative answer, and with a moderation. For the Apostle, in denying precisely the people to be rejected, had been contrary to himself. But by adding a correction, he teacheth that it is such a kind of rejection, as the promise of God is not thereby made void. So the answer is distributed into two parts, namely, that God hath not, contrary to the faith of his covenant, rejected the whole progeny of Abraham: neither yet is the effect of the adoption extant in all the sons of the flesh, because the secret election goeth before. So the general rejection could not make, but some seed might be saved: for the visible body of the people was so rejected, that no member should fall away from the spiritual body of Christ. 
Objection.  If any demand, whither circumcision were not a common pledge of the grace of God to all the jews, so that they ought all of them to be counted amongst the people of God: the answer is at hand, because the external calling by itself, is uneffectual without faith, that honour is justly taken from the faithless, 
Answer.  which they refuse being offered. So there remaineth a special people, in whom God showeth a testimony of his constancy: and Paul bringeth the original of constancy, from the secret election. For here God is not said to respect faith, but to stand to his purpose, that he might not reject that people, whom he knew before.  
And here again that is to be noted which I admonished before, namely, that by the word foreknow, 
Foreknowledge in God is not taken for a bare & naked knowledge of a thing to be.  is not understood a certain (I know not what) speculation or beholding, whereby God did foreknow what every one would be, but his good pleasure, whereby he choose those unto himself for sons, who because they were not yet borne, could not insinuate themselves into his favour. So to the Galathians, he saith they were known of God, 
Gal. 4.9.  because he prevented them with his favour, that he might call them to the knowledge of Christ. Now we understand, although the universal calling doth not bring forth fruit, yet the faith of God is not fallen away, but always he conserveth a Church, so long as the elect remain alive: for albeit God doth indifferently invite the whole people unto him, yet he doth not inwardly draw any, but such as he knoweth to be his, & hath given to his son: whom also he will keep faithfully unto the end. Know you not. Seeing there were so few, who of the jews believed in Christ, it could hardly be, but by the smallness of the number, they should gather that the whole stock of Abraham was rejected. And this cogitation also would creep in, namely, that in so deformed a ruin there appeared no sign of God's grace. For seeing adoption was the sacred bond whereby the sons of Abraham being gathered under the faith of God, were retained in the same, except the same had fallen away, it is no way like that the people could have been so miserably and unhappily scattered. That Paul might turn away this offence, he useth a very fit example. For he showeth how in the time of Elias, there was such a waste, so that now there was no appearance of a Church, and yet when there appeared no footstep of the grace of God, the Church of God did lie so hid (as it were) in a grave, that the same was wonderfully preserved. It followeth therefore, they do nought who esteem the Church by their sense. 
The Church must not be esteemed according to our sense.  And surely if that excellent Prophet, who was endued with such plenty of the spirit, when he would by his own judgement esteem the people of God, were so deceived: what shall befall us, whose greatest sharpness, if we be compared with him, is but mere dullness? Wherefore let us decree nothing here rashly, but rather let this abide fast in our hearts, that there is a Church nourished by the secret providence of God, when there appeareth none to our eyes. And withal let us remember, that they deal foolishly, and proudly, who define the number of the elect according to the measure of their sense. For God hath a mean, unknown to us, easy to himself, whereby he doth wonderfully keep his elect, when all things seem lost. And let the Readers mark this, that Paul doth here, and else where, diligently compare the state of his time, with the old condition of the Church, which maketh greatly to the confirmation of our faith, whiles we consider, nothing doth happen unto us at this day, which the holy fathers have not had experience of in old time. For we know how hard an engine, newness is, to trouble weak minds, touching the parcel, in Elias, in the translation I have retained the phrase of Paul, because it may signify as much, as in the history, or in the things done by Elias: although I think rather that Paul spoke so, according to the manner of the hebrews: 
In Elias, for, in the history of Elias.  because Beth which answereth the greek En, is often taken for the of. How he maketh request unto God against Israel. This surely was an argument, how much Elias esteemed of the Lord, that he doubted not, for his glory to constitute himself an adversary of his own nation, and to wish the utter ruin thereof, because he thought the religion and worship of God, was perished in it. But therein he was deceived, that he condemned the whole nation, himself only excepted, of the impiety, which he would have had so severely punished. Furthermore, in the same place which Paul citeth, there is no imprecation or wishing, but a bare complaining. 
1. Re. 19.10.  But because he so complaineth, that he dispaireth of the whole people, no doubt but so he did bequeath them to destruction. Let us note them what Elias preached: namely, that when impiety, had every where prevailed, and in a manner overspread the whole land, he thought he had been left alone.  
4 I have reserved to myself. Howsoever you take a finite number, for an infinite, assuredly the Lord would note a great multitude. Seeing therefore the grace of God prevailed so much in things most desperate: 
1. Reg. 19.18.  let us not lightly condemn all those, whose piety doth not appear openly unto us. And withal let this be thoroughly printed in us, that although ungodliness rage's every where, and horrible confusion doth thrust itself in all abroad: yet the salvation of many abideth shut up under the seal of GOD. But least any under this pretence, should cocker their slothfulness, as many do seek lurking places for their vices, from the secret preservation of God, we must mark again, 
Who are saved.  that they are said to be saved who abide sound & undefiled in the faith of God. And also the circumstance of judgement is to be noted, namely, that those are they abide safe, who have not so much, as by outward dissimulation prostrated their bodies to the worship of Idols. For he doth not only give unto them the purity of mind, but also that they have kept their bodies undefiled from all uncleanness of superstition.  
5 Even so then at this present time. He applieth the example unto his time: and to the end he might make all things like, he calleth them a remnant, namely in comparison of that great number, whose eyes were set upon ungodliness. Although together alluding unto that testimony of Esay he alleged before, he showeth that yet in a miserable and confused desolation, the faith of God shined: because there remained some remnant. And that he might confirm that more surely, he doth precisely canll those, remnants, who being left by the grace of God, do testify that the election of God is immovable: as the Lord said to Elias, when the whole people was fallen to Idolatry, that he had reserved those seven thousand. Whereby is gathered, that through his benefit they were preserved from perishing. Neither doth he simply preach grace, but now also he calleth us unto election, that we might learn reverently to depend upon the secret counsel of God. One proposition therefore, is, that but a few are saved, in comparison of the great number of them, take unto themselves, the name of the people of God. Another, that those are saved whom he hath chosen, without respect of merit. For election of grace, after the Hebrew manner, is put for free election.  
6 If by grace now then not of works. This is an amplification taken from the comparing of contraries: for such is the case between the grace of God, and the merit of works, that he which maintaineth the one, overthroweth the other. Again, if no consideration of works can be admitted in election, which doth not obscure the free goodness of God, which he would have so greatly commended unto us therein: let those frenzy persons, which make the dignity which God foresaw in us, the cause of election, see what they will answer unto Paul. For whither you shall give place unto works to come or passed, this sentence of Paul will always cry out against you, which saith that grace leaveth no place for works. Paul doth not here dispute only of our reconciliation with God, neither of the means or next causes of our salvation, but he ascendeth higher,, namely, why God before the world was made, some being rejected, did only choose other some. And he denieth that God was brought hereunto by any other cause, than his mere pleasure. 
Look how much is given unto works in justification, so much is taken from grace.  For if any place be given unto works so much he proveth to be taken from grace. Whereby it followeth, that the foreknowledge of works is wickedly mixed with election. For if God have chosen some, & rejected other some, as he foreknew them to be worthy or unworthy of salvation: now the merit or wages of works being put down, the sole grace of God shall not reign, but shall only be in half part, cause of election. For as Paul reasoned before in the justification of Abraham, where wage is paid, there grace is not freely given: so now he taketh an argument from the same fountain, if works come in to be a cause, when God adopteth a certain number of men unto salvation, than wage is due: and therefore it is not a free benefit. And although he speak here of election: yet because it is a general reason which Paul useth here, it ought to be extended unto the whole cause of our salvation: that we might know, it is so often said there is no merit of works, as our salvation is attributed to the grace of God: or rather that we might believe the righteousness of works is so often brought to nothing, as grace is named.  7 What then? Israel hath not obtained that he sought: but the election hath obtained it, the rest have been blinded. 8 As it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear unto this day. 9 And David saith, let their table be made a snare, and a net, and a stumbling block, even for a recompense unto them. 10 Let their eyes be darkened that they see not, and bow down their back always. 
7 What then? Because he was occupied here in a hard question, he maketh a demand as though he doubted. Yet by this kind of doubting, he goeth about to make the answer which followeth more certain: for he insinuateth that no other can be given. And that is, namely, that Israel in seeking salvation laboured in vain: because he went about it by a preposterous study. Although he make here no mention of the cause: yet seeing he had expressed it before, assuredly he would also have it understood in this place. For his words are as much as if he said, now it ought not to seem strange, that Israel in striving unto righteousness, hath profited nothing. And thence is that brought to pass which he addeth straightways of election. For if Israel hath obtained, nothing by merit: what have others obtained, whose cause or condition was no better? Whence cometh so great difference amongst equals? Here who doth not see, it is election only which maketh the difference? And the signification of this word is doubtful. For it seemeth unto some to be taken collectively for the elect, 
Election put for the elect themselves.  that the parts of the contrariety may agree among themselves: whose sentence I dislike not, so that also they grant unto me, that there is somewhat more in this word, then if he had said the elect: namely, that he might infer, how there was none other cause of obtaining, than election: as if he said, not they who labour trusting to their merits, but they whose salvation dependeth upon the free election of God: for he doth precisely compare that remnant which was saved by the grace of God, with all Israel, or the whole body of the people. Whereby it followeth that the cause of salvation resteth not in men, but in the mere good pleasure of God. The rest have been blinded. As the elect only are delivered from perishing by the grace of God, so, who so are not elected, must needs remain in blindness. For this is the meaning of Paul, that touching the reprobate, the beginning of ruin and condemnation is hence, that they are forsaken of God. The testimonies which he bringeth, although they are rather gathered out of divers places of the scripture, then taken out of one place, yet all of them seem to be strange from his purpose, if you weigh them more nearly by their circumstances. For every where you may see excecation and hardening to be mentioned, as the scourges of God, whereby he punished the offences of the wicked already committed. But Paul here contendeth to prove by them, that they are blinded, not who have already deserved it, by their wickedness, but which were reprobated of God, before the creation of the world. This knot thou mayst thus briefly lose, that the original of wickedness, which so provoketh the fury of God, is the perversity of nature, forsaken of God. Wherefore not without cause hath Paul cited these testimonies of eternal reprobation, which proceedeth thence as the fruit from the tree, and river from the fountain. Surely the godless for their sins, by the just judgement of God are punished with cecity: but if we demand the fountain of their perishing, we must have recourse thither, that they being accursed of God, can get and bring nothing by all their deeds, sayings, and counsels, than malediction and curse. Yet the cause of eternal reprobation is so secret, that nothing else remaineth for us, 
The cause of eternal reprobation is a deep secret.  then to wonder at the incomprehensible counsel of God, as at length we shall see by the conclusion. And they do foolishly, who as soon as there is speech of the next causes, under pretence of them, go about to cover this first cause, which is hidden from our sense: as though God had not freely before the fall of Adam determined what he thought good of all mankind, because he doth condemn his corrupt and wicked seed, secondarily because he doth recompense to every one particularly, the reward of their wickedness which they have deserved.  
8 God gave unto them the spirit. 
Esay 6.9. Mat. 13.14 john 12. ●0. Acts 23.26.  I doubt not but the place of Esay is cited, which Luke saith in the Acts was alleged of him, yet the words being a little altered. Neither doth he here recite the words are had with the Prophet, but only he gathereth this sentence, namely, that they are endued from above with the spirit of bitterness, that they might remain dull in seeing & hearing. Indeed the Prophet is commanded to harden the heart of the people, but Paul doth pierce unto the fountain, namely, that a brutish dullness doth possess all the senses, after that men are delivered into this madness, that they sharpen themselves, with poisonable provocations against the truth. For he doth not only call that the spirit of giddiness, but also of compunction, namely, where a certain bitterness of gall doth declare itself: yea also where there is a fury in rejecting the truth. And he saith the reprobate are made so foolish by the secret counsel of God, that they being amazed can judge nothing. For in that they are said, by seeing not to see, thereby the dullness of all their senses is noted. And Paul addeth of his own until this day: lest any should except, that that prophecy was fulfilled long ago, and therefore was sinisterly drawn to the time of the Gospel, he preventeth this objection, declaring how that excecation which is described there, was not for one only day, but did continue together with the incurable pertinacy of the people until the coming of Christ.  
9 And David saith. In this testimony also of David, there is some changing of the words, but which doth not violate the sense. 
Psal. 69.23.24.  For thus he saith, Let their table be made a snare before them, & their prosperity their ruin. There is no mention of recompense or retribution. In substance they agree sufficiently. There the Prophet wisheth unto the godless, that whatsoever thing is otherwise to be wished for, and wholesome, might turn to their ruin and destruction. And that he noteth by their table and prosperity. Secondly he bequeatheth them into the cecity of spirit, and enervation or weakening of strength: the one whereof he signifieth by the darkening of their eyes, the other by the bowing of their back. Furthermore, it is no marvel though it be extended almost unto the whole nation, seeing we know that not only the chiefest were enemies unto David, but also the common people was against him: so that it may easily appear, how those things which are read there, 
For spiritual sense, the Author hath Anagoge, which is, when one ascendeth from an earthly and base matter, unto an heavenly & high meaning.  do not serve only unto a few, but unto a multitude. Yea if we consider whose Image David was, there shall also be an easy spiritual sense in the contrary member. Seeing then this imprecation abideth for all the adversaries of Christ, that their meat should be turned into poison to them (as we see the Gospel is unto them the savour of death unto death) let us embrace the grace of God with humility and fear. Add also that seeing David spoke of the Israelites, who were begotten of Abraham according to the flesh, and who then obtained the first place in the kingdom, Paul doth fitly appply his testimony unto this matter, lest the excecation of a great part of the people, should seem new or strange.  11 I demand then, have they stumbled that they should fall? God forbidden. But by their fall salvation cometh unto the Gentiles, to provoke them to follow them. 12 Wherefore, if the fall of them be the riches of the world: & the diminishing of them, the riches of the Gentiles, how much more shall their abundance be? 13 For I say unto you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office. 14 If by any means I might provoke them of my flesh, to follow, and might save some of them. 15 For if the casting away of them, be the reconciling of the world: what shall the receiving be, but life from the dead. 
11 Have they stumbled? etc. Thou shalt trouble thyself greatly in this disputation, unless thou observe that the Apostle sometime speaketh of the whole nation of the jews, 
A note for the better understanding of the whole disputation.  sometime but of particular men. For thence cometh that diversity, that sometime he saith the jews were banished from the kingdom of God, cut off from the tree, and by the judgement of GOD, thrown into destruction: other some time again he denieth than to be fallen from grace, but rather to abide in the possession of the covenant, and to have place in the Church of God. So then according to this distinction he speaketh now. For seeing the jews for the most part did reject Christ, so that, that perversity did in a manner possess the whole nation, and there appeared but few amongst them of a better mind. He demandeth, whither the nation of the jews had so stumbled, that it were for ever to be despaired of, neither were there any hope of repentance left. And here he worthily denieth the salvation of the jews to be past hope, or that they are so cast off, of the Lord, that there is no restitution to be looked for, or that the covenant of grace is utterly extinguished, which God once made with them: seeing there remained always in that nation, a blessed seed. That his meaning is thus to be understood it appeareth by this, namely, that before he joined most sure ruin unto excecation, & now maketh hope of rising again: which two could not agree in one. Then they are fallen, & fallen to destruction, who were obstinately offended at Christ: yet the nation is not so fallen, that it should follow of necessity, who so is a jew he is lost, or fallen away from God. But their fall is salvation to the Gentiles. The Apostle in this place noteth two things: namely, that the fall of the jews turned to the salvation of the Gentiles: but to this end, that they might be kindled with a certain jealousy, & so bethink themselves of repentance. Surely he respected the testimony of Moses which he had already cited: where the Lord threateneth Israel, that as he was provoked of them through false Gods unto emulation: so also by the law of retaliation he would provoke them with a foolish people. The word that is used there, noteth the affection of emulation and jealousy: namely, that we burn, when we see another preferred before us. Then if the counsel of the Lord be, that Israel should be provoked unto emulation, Israel is not therefore fallen, that he should be thrown into eternal destruction: but that the blessing of God, 
The jews are not therefore rejected that they should utterly perish.  which was contemned of them, might come unto the gentiles: to the end that they also at length, might be stirred to seek the Lord, from whom they are fallen. But there is no cause why the readers should greatly weary themselves in applying the testimony: for Paul doth not urge the proper sense of the word, but only alludeth unto the vulgar and known manner. For as emulation provoketh the wife being rejected from her husband for her fault, that she should study to reconcile herself: so now he saith it may come to pass, that when the jews shall see the Gentiles placed in their room, they being touched with the sorrow of their divorcement, should seek for reconciliation.  
12 Wherefore if the fall of them. Because he had taught, that after the jews were divorced, the gentiles entered in their steed: lest he should make the salvation of the jews odious unto the gentiles, as though the salvation of the gentiles, stood upon the destruction of the jews: he preventeth the false opinion, & putteth down the contrary sentence, namely, that nothing serveth more to promote the salvation of the gentiles, then if the grace of God did flourish and abound greatly with the jews. Which thing that he might prove, he useth an argument from the less. If their fall could raise up the Gentiles, and their diminishing enrich them, how much more shall their fullness? For that was done against nature, but this should come to pass by the order of nature. Neither doth it hinder this reason, that the word of God came unto the Gentiles, 
If the jews received the gospel, it should be so far from hindering, that it should greatly further the faith of the Gentiles.  after the jews by refusing of it, had (as it were) vomited it. For if they had received it, their faith had brought much more fruit, than their infidelity brought by this occasion. For so both the truth of God had been confirmed, because it had appeared to be fulfilled in them: and they also by doctrine had brought many, whom by their stubborness they rather turned away. And he had spoken more properly, if he had opposed rising of the gentiles against the fall of the jews. Which I therefore note least any should seek here for the elegancy of speech, or be offended at the rudeness of speech. For these are spoken not to frame the tongue, but the heart.  
13 For I say to you Gentiles. He proveth by a notable reason, that the Gentiles shall lose nothing, if the jews returned again into favour with God. For he showeth that the salvation of them both is so joined together, that by one and the same work it may be promoted. For thus he speaketh unto the Gentiles, notwithstanding I am an Apostle peculiarly appointed for you, and therefore ought in a special sort procure your salvation committed unto me, and (as it were) all other things laid apart, to seek that only: yet I shall do my duty faithfully, if I can win any unto Christ of mine own nation. And that shall be to the glory of my ministry, and so for your wealth. For whatsoever did serve to set forth the ministry of Paul, it was an ornament to the Gentiles: whose salvation was the end thereof. And here also he useth the verb Parazelosai, to provoke. That the Gentiles might seek for the event of Moses prophesy, such as he describeth, 
Deut. 32.22.  when they should understand it to be profitable for them.  
14 Might save. 
How the minister is said to save.  Here note how the minister of the word is said in his manner to save those, whom he hath brought unto the obedience of faith. For the dispensation of our salvation must be so moderated, that we know all the virtue and efficacy thereof to be in God, and give unto him due praise: yet that we know also preaching is an instrument to bring to pass the salvation of the faithful: which although it can profit nothing without the spirit of God, yet the same spirit working inwardly it doth mightily show forth his virtue.  
15 For if the rejection. Some do lewdly corrupt this place which many count to be obscure: in my judgement it ought to be so understood, that it is another argument taken from the comparing of the less and greater, to this sense, if the casting off of the jews could do so much, that it should give cause to the reconciling of the gentiles: of how much more force shall their receiving be? Ought it not even to raise from the dead? For Paul persisteth still in this, that the gentiles have no cause of envy, as though, the jews being received into favour, their estate should be the worse. He reasoneth therefore, that seeing God hath wonderfully brought life out of death, and darkness out of light, it is much more to be looked for, that the raising again of a people as it were clean dead, should quicken the gentiles. Neither letteth that which some allege, namely, that reconciliation differeth not from resurrection, as we do here understand resurrection, namely, whereby we are translated from the kingdom of death into the kingdom of life. For although the thing be one, yet there is less and more weight in the words, which sufficeth to the force of the argument.  16 For if the first fruits be holy, so is the whole lump: & if the root be holy, so are the branches. 17 And though some of the branches be broken off, & thou being a wild olive tree, was grafted in for them, and made partaker of the root, and fatness of the olive tree: 18 Boast not thyself against the branches: & if thou boast thyself, thou bearest not the root, but the root thee. 19 Thou wilt say then, the branches are broken off, that I might be grafted in. 20 Well: through unbelief they are broken off, & thou standest by faith: be not high minded, but fear. 21 For if God spared not the natural branches, take heed, lest he also spare not thee. 
6 For if the first fruits. Now by comparing the dignity of the jews with the Gentiles, he taketh from these, pride, and pleaseth or pacifieth those as much as he can. For he showeth how the gentiles do no way excel the jews, if they pretend any prerogative of honour that is their own: yea if they did strive therein, they should be left far behind. In which comparison we must remember, that man is not compared with man, but nation with nation. Therefore if they be compared together between themselves, herein they shallbe found like that they are both the sons of Adam: this only is the difference, that the jews were separated from the gentiles, that they might be a peculiar people to the Lord. Therefore they were sanctified by the holy covenant, and adorned with peculiar honour, wherewithal the Lord did not voucsafe the gentiles at the time: but because little virtue of the covenant appeared then, he biddeth us look unto Abraham and the patriarchs, with whom assuredly the blessing of God was not in vain or void. He therefore gathereth, that hereditary holiness descended from them to all the posterity: which collection could not hold, if he spoke of the persons only, and rather had not regard unto the promise. For it followeth not straightways because the father was just, therefore he passeth over his honesty into his son: but because the Lord sanctified to himself Abraham upon this condition, that his seed also should be holy: 
How the whole nation of the jews is said to be sanctified in Abraham.  and so put sanctity not only into the person of Abraham, but also into the whole kindred: thereupon Paul doth not reason amiss, that all the jews were sanctified in their father Abraham. Finally, to prove that, he bringeth two similitudes: the former being taken from the ceremonies of the law: and the other taken from nature. For the first fruits which were offered, did sanctify the whole lump: likewise from the root, the goodness of juice is dispersed into the branches: But the same reason have posterities with their parents of whom they come, which the lump hath with the first fruits, and branches with the root. Therefore it is no marvel, though the jews be sanctified in their father Abraham. Here shall be no difficulty, if thou dost understand sanctity to be nothing else, then spiritual nobility of stock, and the same not proper to nature, but which did proceed from the covenant. I confess it shall be truly said, that the jews were naturally holy, because the adoption was hereditary amongst them: but now I speak of the first nature, according to the which we know all are cursed in Adam. Wherefore the dignity of the elect people (to speak properly) is a supernatural privilege.  
17 And though some of the branches. Now he toucheth the present dignity of the Gentiles, which is no other, than that should be of branches, if any being taken from some other place, were grafted into some noble tree. For the original of the Gentiles, was (as it were) of a wild and barren olive: because they found nothing in their whole petegrie but malediction. Therefore whatsoever glory they have, that is of the new grafting and not of the old stock: there is then no cause why the Gentiles should boast themselves of any honour of theirs, above the jews. Add also, that Paul doth prudently mitigate the bitterness, not saying, the whole top of the tree was cut off, but certain of the branches were broken: as God did now and then take some among the gentiles, whom he might graft in the sacred and blessed stock.  
18 But if thou dost boast thyself, thou dost not bear the root. The gentiles cannot contend with the jews of the dignity of their kindred, but they must strive with Abraham: which were too bad, seeing he is instead of a root, on the which they are borne and moved. Look therefore how absurd it should be for the branches proudly to boast themselves against the root: so absurd it were for the gentiles to glory against the jews: namely in respect of the excellency of kindred. For Paul would have it always weighed, whence the beginning of salvation is. And we know, after Christ by his coming had pulled down the partition wall, the whole world was replenished with that grace, which God before had laid up with an elect people. Whereby it followeth, that the calling of the gentiles is like to a grafting, neither did they otherwise grow up into the people of GOD, then as they took root in the stock of Abraham.  
18 Thou wilt say then. In the person of the gentiles he pronounceth whatsoever they could pretend for themselves: and that was such, that it should have been so far from puffing them up, that rather it should give unto them, matter of humility. For if the cutting off, of the jews, was through unbelief, and the grafting in of the Gentiles by faith: what remaineth, but that by acknowledging the grace of God, they might thereby be prepared to modesty and submission? 
What kind of fear true faith doth beget in us.  for this ariseth from the nature of faith, and is proper in it, that it should beget in us the humbling of ourselves, and fear. But understand that fear, which is not contrary to the assurance of faith: For Paul would not have our faith to waver, or to change with any doubting, much less would he have us to be overthrown or to tremble. What kind of fear than shall this be? namely as the Lord biddeth us bestow ourselves in the consideration of two things, so it is meet a twofold affection should proceed thence. For he would have the miserable condition of our nature to be still considered of us, the same can bring forth nothing but horror, weariness, anxiety, and desperation: and so it is meet we should be utterly thrown down and broken, that at length we might mourn to him. Yet that horror holdeth not from the consideration of our conceit, but our minds trusting to his goodness may abide calm: that weariness hindereth not, but we may enjoy full consolation in him: that anxiety & desperation letteth not but we obtain sure joy & hope with him. Therefore he doth nothing else but oppose this fear of the which he speaketh as a preservative against proud contempt: because as every one taketh more unto him than is meet, so he is too secure, & at the length insolent against others: therefore so far forth we are to fear, lest our heart being lift up by pride do advance itself. But he seemeth to cast a doubt of salvation, whiles he admonisheth them to take heed, lest they also be not spared. I answer, seeing this exhortation serveth to the taming of the flesh, which always is insolent, 
As we are not to doubt of salvation, so we must neither be secure nor insolent.  yea even in the sons of God, it derogateth nothing, from the certainty of salvation. But chief we are to note, and remember that I said of late, namely that the speech of Paul is not so much directed against private men, as against the whole body of the Gentiles: amongst whom there might be many vainly puffed up, professing rather, than having faith. For their cause Paul (not amiss) threateneth cutting off to the Gentiles: as we shall see afterward again.  
21 For if he spared not the natural branches. This is a most strong reason to beat down all security. For the rejection of the jews ought never to be remembered, but it should pierce and shake us with horror. For what was it did destroy them, but that through the reckless security of the pre-eminence they had gotten, they contemned the judgement of God? they were not spared when they were natural branches: what then shall become of us being wild and foreign, if we wax proud above measure? But this cogitation, as it prepareth us unto distrust of ourselves, so it causeth us that we cleave faster and more surely to the goodness of God. And here again it appeareth more certainly, that the speech is generally directed unto the body of the Gentiles, because this cutting off, of the which he speaketh, could not agree unto private men, whose election is immutable, namely being founded upon the eternal purpose of God. Therefore Paul denounceth against the Gentiles, if they advance themselves against the jews, that there is prepared a reward for their pride, because God will again reconcile to himself that former people, with whom he made a divorcement.  22 Behold therefore the lenity, and severity of God: towards them which have fallen, severity: but toward thee lenity, if thou dost abide in his lenity. Otherwise thou shalt also be cut off. 23 And they, if they abide not in their unbelief, shall be graffed in. For God is able to graff them in again. 24 For if thou wast cut out of the Olive tree, which was natural to thee, and waste graffed contrary to nature, in a right olive tree: how much more shall they which are by nature, be graffed in their own olive tree? 
22 Behold therefore. By putting down the thing itself, yet he doth more clearly and amply confirm, that the Gentiles have none occasion to be proud. They do see in the jews an example of God's severity, which ought to fear them: but in themselves they have a testimony of his grace and goodness, whereby they ought to be provoked unto thankfulness only, and to praise the Lord and not themselves. These words therefore are as much as if he said, if thou dost triumph at their calamity, first remember what thou wast, for the same severity of God did hang over thy head, but that thou wast delivered by his free mercy. Secondly consider also what thou art now: for thou shalt not otherwise be saved, then if thou acknowledge the mercy of God with humility: but if thou forgetting thyself, dost insolently triumph, the same ruin doth abide for thee into the which they are fallen. For it is not enough to have once embraced the grace of God, unless through the whole course of life, 
It sufficeth not to have begun well.  thou dost follow his calling. For they who are illuminated of the Lord must always think of perseverance, seeing they abide not in the goodness of God, who after they have sometime answered his calling, at length begin to despise the kingdom of God: & so by their unthankfulness deserve to be blinded again. Furthermore he doth not one by one speak unto every one of the godly, but (as we said before) he compareth the Gentiles together with the jews. In deed it is true, that every of the jews did receive the reward of their incredulity, when they were banished from the kingdom of God, and who so of the Gentiles were called, they were the vessels of the mercy of God: but in the mean while the counsel of Paul is to be holden. For he would have the Gentiles to depend upon the eternal covenant of God, that they might join their salvation with the salvation of the elect people. Again lest the rejection of the jews should breed offence, as though their old adoption were void: he would have them terrified by the example of punishment, that they might reverently have that judgement in admiration. For whence cometh so great licentiousness of curious disputations, but that we do almost neglect those things, with ought worthily to instruct us unto humility? & because he desputeth not of every one of the elect particularly, but of the whole body, a condition is added, if they shall abide in his lenity. In deed I confess, so soon as any abuseth the goodness of God, he is worthy to be deprived of the offered grace: but improperly should this be spoken of any of the godly particularly, that God had therefore mercy on him, when he chose him, if so that he did abide in his mercy. For the perseverance of faith, which maketh perfect the effect of the grace of God in us, proceedeth from election. Paul therefore teacheth, 
This is a necessary watchword in all ages.  that the Gentiles are received into the hope of eternal life, upon this condition, that by their thankfulness they should hold the possession of it. And surely that horrible defection of the whole world which followed afterward, doth plentifully testify how this admonition was not in vain. For when God had almost in a moment so watered far & wide with his grace, that religion flourished every where, shortly after the verity of the Gospel vanished, & the treasure of salvation was taken away. And whence came so sudden a change, but because the Gentiles were fallen from their calling? otherwise thou shalt also be cut off. Now we understand in what sense Paul threateneth unto them cutting off, whom before he confesseth to be graffed into the hope of life by the election of God. For first, albeit this can not happen to the elect, yet they stand in need of such exhortation, to tame the pride of the flesh: which as it is in truth contrary to their salvation, so ought it to be terrified with the fear of damnation. As christians therefore are illuminated by faith, they hear to their assurance, that the calling of God is without repentance: but as they carry the flesh about with them, which wanton kicketh against the grace of GOD, by this speech they are taught unto humility, take heed thou be not cut off. Howbeit that resolution which I brought is to be remembered, namely that Paul speaketh not here of the particular election of every one, but opposeth the jews to the Gentiles: and therefore in these words he doth not so much speak unto the elect, as unto such as did falsely boast themselves to have gotten the place of the jews. Yea he speaketh unto the Gentiles to gather, and generally the whole body, wherein many were only in title faithful and the members of Christ. Whereas the demand is made of particular men, how any may be cut off from the grafting, and how after the cutting off he may be graffed in again: set before thee a threefold form of graffing, 
A threefold for me of grafting, and a twofold form of cutting off to be considered.  and a twofold form of cutting off. For the children of the faithful are graffed in, to whom the promise is due by the covenant made with their fathers: secondly they are also graffed in, who conceive the seed of the gospel in them, but which either taketh no root or else is choked before it come unto fruit: thirdly the elect are graffed in, namely who are illuminated by the immutable purpose of GOD unto eternal life.  
The first sort are cut off, when they refuse the promise given to their fathers, or else do not receive it, through their unthankfulness. The second, When the seed of the Gospel withereth and is corrupted in them. The peril of which evil seeing it hangeth over all men, in respect of their nature: we must confess that this admonition which Paul useth, doth in some sort appertain unto the faithful, lest they should cocker themselves in slothfulness of the flesh. But concerning the present place, it ought to suffice us, that the same punishment which God executed upon the jews, is denounced against the Gentiles, if they shall become like unto them.  
23 For God is able. This were a cold argument with profane men. For howsoever they grant power unto God, yet because they behold it a far off, as though it were included in heaven, they do for the most part deprive it of his effect. But because the faithful, as often as they hear the power of God to be named, do behold it as a present work, he thought this reason sufficient to pierce their minds. Add also that he taketh this as a maxim granted, namely that God did so punish the unbelief of the people, that yet he forgot not his mercy: as else often, after he had seemed to have banished the jews from his kingdom, he restored them again. And by comparison he showeth, how much more easily the present state of things might be undone, than it was done: namely how much more easy it is that the natural branches, if they were put in their place, whence they were cut, should take substance from their own root, then wild and barren branches should do it of another. For the same proportion was between the jews & the Gentiles.  25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be arrogant in yourselves: that cecity is partly come to Israel, until the fullness of the gentiles be come in. 26 And so all Israel shallbe saved. As it is written, the deliverer shall come out of Zion: and he shall turn away the ungodliness from jacob. 27 And this shallbe my covenant to them, when I shall take away their sins. 
25 I would not have you ignorant. Here he prepareth his auditors unto greater attention, whiles he professeth that he will utter a thing which otherwise is secret. Neither doth he that without cause: for he goeth about to conclude this exceeding hard question, in a brief and plain sentence: and yet he openeth that, no man would ever have looked for. But the causal particle, lest ye should be arrogant in yourselves, doth declare what his purpose is now: namely to bridle the insolency of the Gentiles, lest they should wax proud against the jews. Furthermore, this admonition was very necessary, lest the falling away of that people, should trouble the weak above measure, as though the salvation of them all were for ever to be despaired of. Although the same at this day is no less profitable for us, to the end we might know, that the salvation of a number left, which the Lord at length will gather unto himself, lieth hid as it were sealed with a signet.  
And so often as longer delay shall put us in despair thereof, let us remember the name of mystery: whereby Paul clearly admonisheth, that the manner of their conversion, shall neither be common nor usual. And therefore they do lewdly, who shall go about to measure it by their own sense. For what is more peevish, then to count that incredible, which is removed from our sense? Seeing it is therefore called a mystery, because it is incomprehensible until the time of revelation. Furthermore it is opened to us as to the Romans, that our faith being content with the word, might support us with expectation, until the effect itself come to light. That cecity hath partly. I suppose the word partly, neither simply to respect the time, nor multitude: but I understand it to be put, for, in a sort. By which particle he seemeth unto me, only to go about to temper a word otherwise bitter or sharp by itself. And the word, until, doth not infer the proceeding or order of time, but rather is as much as if it were said, that the fullness of the Gentiles, etc.  
The meaning then shallbe, that God did so in a sort blind Israel, that whiles they refuse the light of the gospel, it might be translated to the gentiles: and they might occupy the possession was empty. Therefore this cecity serveth the providence of God, to work the salvation of the gentiles which he had ordained. 
What is meant by the fullness of the Gentiles.  And the fullness of the Gentiles is taken for a great concourse. For it was not then as before, that some few Proselytes did assemble themselves to the jews: but there was such a change, that the Gentiles almost made the substance or body of the church.  
26 And so all Israel. Many understand this of the people of the jews, as though Paul said, the religion should be restored again amongst them as before: but I extend the name of Israel unto all the people of God, to this sense, when the gentiles shallbe come in, the jews also shall turn from their defection unto the obedience of faith: and so the salvation of the whole Israel of GOD shallbe fulfilled, which Israel must be gathered of them both: yet so, that the jews have the first place, as the first borne in the house of God. This interpretation doth therefore seem unto me more convenient, because Paul here goeth about to note the consummation of the kingdom of Christ, which is not included in the jews, but comprehendeth the whole world. In the same manner, to the Galathians he calleth the church consisting together of jews & gentiles, the Israel of God, by that, 
Gal. 6.16.  opposing the people gathered from the dispersion, to the carnal sons of Abraham, who were fallen away from his faith: as it is written. By this testimony of Esay he doth not confirm the whole sentence, but one member only: namely that the sons of Abraham are partakers of redemption. For if any take it, that Christ was promised and offered to them, but because they did refuse him, they were deprived of his grace: the words of the Prophet express more, namely that there is some number left, which after it repenteth, shall enjoy the grace of deliverance. And yet Paul citeth not word for word, that is read with isaiah, 
isaiah. 59.20.  the redeemer (quoth he) shall come to Zion, and they which shall repent from iniquity in jacob, saith the Lord. But it becometh not us to be too curious herein. For this is to be regarded, how fitly the Apostles apply unto their purpose, whatsoever probations they bring out of the old testament: seeing they coveted nothing else, then as it were by the finger to point out, that the readers might he led unto the fountain.  
Furthermore, although in this prophecy, deliverance be promised unto the spiritual people of God, under whom the gentiles are contained: yet, because the jews are the first begotten, that which the Prophet denounceth, must needs be chief fulfilled in them. For in that the Scripture calleth all the people of God Israelites, that is ascribed to the excellency of that nation, which God preferred before all others. Secondly, he saith that he which shall redeem, shall come, namely, unto Zion, having respect unto the old covenant. He addeth also, that he shall be redeemed in jacob, which shall turn from his transgression. In which words God doth plainly challenge unto himself a certain seed, that the redemption might be effectual in the elect and peculiar nation.  

Esay. 59.20.  And albeit the phrase of speech which the Prophet useth did serve better to the purpose: namely, Shall come to Zion: Yet Paul made no religion in the matter, to follow the common received translation, where it is said the redeemer shall come out of the hill of Zion. And there is also like reason of the second part, He shall turn iniquities from jacob. For Paul thought it sufficient, only to respect this, (because the proper office of Christ is to reconcile unto God a people that is a revolter from the Lord, and covenant breaker) that undoubtedly there was some conversion to be hoped for, lest they should all perish together.  
27 And this is my covenant unto them, when I shall take away their sins. Notwithstanding Paul had briefly touched, in the former prophesy of isaiah, the office of the messias, yet that he might advertise the jews, what they were principally to hope for of him, he purposely addeth these few words out of jeremy to the same end. 
jere. 31.33. & Heb. 8.8. & 10.16.  For in the former place is not read that a new covenant should come. This also appertaineth to the confirmation of the cause he hath in hand. For that which he spoke of the conversion of the people, in so obstinate a stubbornness, might seem incredible. Therefore he removeth this impediment, by saying the new covenant consisteth in the free remission of sins. For it may be gathered out of the words of the prophet, that God hath no more to do with an Apostata people, but so far as he shall as well remit the crime of their faithlessness, as other sins.  28 As concerning the Gospel they are enemies for your sakes: but as touching the election: they are beloved for their father's sake. 29 For the gifts and calling of God are without repentance. 30 For you also were faithless towards God, but now have obtained mercy through their unbelief: 31 So they now are become unbelievers, because ye have obtained mercy: that they also may obtain mercy. 32 For God hath shut all under belief, that he might have mercy on all. 
28 As concerning the Gospel. He showeth how that which was evil in the jews, did not serve to the end that they should therefore be contemned of the Gentiles, unbelief was the chief crime in them. And Paul showeth they were so for a time through the providence of God blinded, that a way might be made for the gospel unto the Gentiles: and yet they not for ever excluded from the grace of God. He confesseth therefore that presently they were alienated from God, by occasion of the gospel, that this way, that salvation which was laid up with them might come unto the Gentiles: and yet God not unmindful of that covenant which he made with their fathers, and wherein he testified that in his eternal counsel he loved that nation. And this he proveth by a notable sentence: namely, that the grace and calling of God cannot be void. For this is the meaning of these words. The gifts and calling of God are without repentance. He hath put gifts and calling by the figure Hypallage, for the benefit of calling: neither ought this to be understood of every particular calling, 
Paul in this disputation speaketh of the general calling of a whole nation, and not of the particular calling of every one.  but of that whereby God adopted the posterity of Abraham into covenant: seeing the disputation was specially of this, as a little before under the name of election he noted the secret counsel of God, whereby the jews were distinguished from the Gentiles. For this is to be observed, that the question is not of the private election of every one, but of the common adoption of an whole nation, which for a time in outward appearance might seem to be fallen, but not cut down by the roots. Because the jews were fallen from their prerogative, and salvation promised them, that there might be some hope of the remnant, Paul proveth that the counsel of GOD standeth firm and immutable, whereby he vouchsafed once to choose them unto himself for a peculiar people. If then it cannot be that the Lord should fall from that covenant which he established with Abraham, I will be the God of thy seed: he hath not utterly taken his favour from the people of the jews, 
Gen. 17.7.  he doth not oppose the Gospel to election, as though they were contrary one to the other: for whom God hath chosen, those he calleth: but because the Gospel was suddenly besides the expectation of the world published to the Gentiles, he worthily compareth this grace, with that old election of the jews, which so many ages before was manifested. Election therefore is named of antiquity, because in that part of the world is past, God did chose unto himself one people. He saith for the fathers, not as though they gave any cause of love, but for that the grace of GOD descended from them to the posterity, according to the form of the covenant, Thy God, and of thy seed. How the gentiles have obtained mercy by the unbelief, it is already declared: namely, God being angry with the jews for their infidelity, converteth his favour unto the Gentiles. And whereas it is strait ways added, they became incredulous for the mercy showed to the Gentiles, it is something hard: yet there is no absurdity in it, 
How it is said the jews became unbelievers through the mercy showed to the gentiles.  because Paul doth not set down the cause of their excecation or blinding, but only showeth that that was taken from the jews, which GOD translated to the Gentiles.  
Furthermore, lest the Gentiles should think that they obtained that by the merit of their faith, which the jews lost through their incredulity, there is only mention made of mercy. The sum therefore is, because God would show mercy upon the Gentiles, by this occasion the jews were deprived of the light of faith.  
32 For God hath shut up. etc. A notable sentence whereby he declareth there is no cause why they should despair of others, which have some hope of salvation for whatsoever they are now, they were as all others are: so them, if through the only mercy of god they have escaped forth from unbelief, they ought to leave place unto the same mercy for others also. For as concerning gyltines he maketh the Iewes equal with the gentiles, that both of them might understand, the way to salvation is open to others as well as unto them. For there is one only mercy of God which saveth: & that may offer itself unto them both. This sentence therefore answereth that testimony of Ose, which he cited before: 
Ose. 9.25.  I will call that my people was no people. Moreover, his meaning is not that God doth so blind all men, as though their incredulity were to be imputed to him: but by his providence he hath so disposed it, that all should be guilty of incredulity, and so he might have them subject to his judgement: to this end verily that all merits being buried, salvation might be of his only goodness. Here therefore Paul intendeth two things. First, that there is nothing in any man, wherefore he should be preferred before others, besides the mere grace of God. And secondly, that God in the dispensation of his grace is not let, but he may bestow the same upon whom he wil There is an Emphasis in this word mercy, for it signifieth that God is tied to none, & therefore doth save all freely, because all are in like sort lost. Furthermore, their dotage is too gross, who gather from hence that all shallbe saved. For Paul meaneth simply that as well jews as gentiles, are saved no other way then by the mercy of God: lest he should leave unto any some matter of complaint. And sure it is this mercy is offered indifferently unto all, but which seek it by faith.  33 O the deepness of the riches, & wisdom, & knowledge of God, how incomprehensible are his judgements, and his ways past finding out. 34 For who hath known the mind of the Lord? Or who hath been of his counsel? 35 Or who hath given to him first, and it shallbe restored him again. 36 Because all things are of him, and by him, and for him. To him be glory for ever Amen. 
33 O the deepness. Here first of all the Apostle bursteth forth into a speech which voluntarily ariseth from the consideration of the works of God with the faithful. Secondarily, he doth by the way restrain the boldness of impiety, which is wont to murmur against the judgements of God. Therefore when we hear, O the deepness. It cannot be said how available this admiration ought to be, to beat down the temerity of the flesh. For after he had disputed out of the word and spirit of the Lord, at length being overcome with the highness of so great a secret, he can do nothing but wonder and cry out, that these riches of the wisdom of God are deeper, than our reason is able to pierce into them. If therefore at any time we enter into talk of the secret counsels of God, let this bridle be put always before our wit and tongue, that when we have spoken soberly & within the bounds of the word of God, at length our disputation's end with an admiration. Neither ought we to be ashamed, if we be no wiser than he, who being rapt even into the third heaven, had seen secrets not to be opened unto man: yet here could find no other end, than so to humble himself. Whereas some resolve the words of Paul thus. O the deep riches and wisdom, and knowledge of God: as though the noun deep were put for a common Epitheton, expounding riches for liberality: it seemeth unto me to be wrested. Therefore I doubt not but he extolleth the deep riches of wisdom and knowledge in God. How incomprehensible. By divers words according to the usual iteration of the hebrews, he expresseth the same thing. For having spoken of judgements, 
Way is put for the reason or manner of God's judgement.  he addeth ways for the rules or reason of doing, or order of governing of his judgements. And still he persisteth in his exclamation: wherein the more he extolleth the highness of the secrets of God, the more he frayeth us from the curiosity of searching. Let us learn therefore to search after nothing in the Lord, but which he hath revealed by his scriptures, for otherwise we enter into a labyrinth, whence there is no easy passage: for it is to be noted that here the question is not of every the mysteries of God, but of those which being laid up within himself, he will have only to be wondered at & reverenced of us  
34 For who hath known the mind of the Lord? Here he beginneth as it were by laying hands on them, to bridle the boldness of men, lest they should murmur against the judgements of God, and that he doth by two reasons. The first is, that all men are altogether blind to consider the predestination of God, by their own sense: and to dispute of a thing that is unknown, is temerity and wickedness. The second reason is, that we have no cause to complain of God, seeing no man can say, that God is a debtor unto him: but on the contrary all men are bound unto him for his bountifulness.  
Let every one therefore remember to keep his mind within this compass, least in seeking after predestination, he be carried above the revealed will of God: seeing we hear that man can judge no more herein, than the blind in darkness. Which nevertheless maketh not to shake the certainty of faith, which ariseth not of the dexterity of man's wisdom, but of the only illumination of the spirit. 
What moderation must be used in speaking of the mysteries of God.  For even Paul himself in another place, after he hath testified, that all the mysteries of God do far exceed the capacity of our understanding, straightways addeth, that the faithful understand the mind of the Lord: because they have not received the spirit of this world, but the spirit which is given them of God: by the which they are taught of his goodness, which otherwise is incomprehensible. Therefore as we are not able by our own strength to find out the secrets of God: so by the grace of the holy spirit we have access into the sure and clear knowledge of them. Now if it be our parts to follow the spirit our guide, wheresoever the same leaveth us, there we are to stay, & as it were stand still. If any covet to know more, than he hath revealed, he shall be over come with the brightness of that inaccessible light. 
Esay. 40.13. 1. Cor. 2.06,  That distinction which I brought of late, between the secret counsel of God, and his revealed will in the scripture, is to be remembered. For albeit all the doctrine of the scripture, in highness, exceed the wit of man, yet is not the way thereunto shut up against the faithful, which do reverently, and soberly follow the spirit for their guide. But there is another consideration of his secret counsel, the depth and height whereof cannot by searching be come unto.  
35 Who hath given to him first. Another reason, whereby the righteousness of God is mightily defended against all the accusations of the wicked. For if no man hath by his merits bound God unto him, than none can justly expostulate with him, because he hath not received a reward. For he that will force any to do him good, must needs show his merits, whereby he hath deserved so at his hands. This is then the meaning of the words of Paul, God cannot otherwise be charged with unrighteousness, unless it be said that he giveth not to every one their own: but it is evident that none is defrauded of his right by him, seeing he is bound to no man. for what man can boast of any work of his, whereby he hath merited his favour? And this place is worthy to be noted, wherein we are taught, that it is not in our power, by our good works to provoke the Lord to save us: but he preventeth us being unworthy, by his mere goodness. For he doth not only show what men are wont to do, but what they are any way able to do. If so be that we would diligently examine ourselves, we should not only find, that God is not indebted to us, but that we altogether are subject to his judgement: so that we have not only deserved no favour at his hands, but also are more than worthy of eternal death. And Paul doth not only gather, that he is no debtor unto us, because of our corrupt, and contaminated nature: but also though man were perfect, yet he denieth that he could bring any thing at all before GOD, whereby he might win his favour: for so soon as man beginneth to be, even by the right of creation he is so bound unto his Creator, that he hath nothing of his own. In vain therefore shall we go about to take from him his right, that he may not freely, according to his pleasure, deal with his own workmanship, as though there were a mutual regard of some thing received and bestowed.  
36 because all things are of him and by him. This is a confirmation of the former sentence. For he showeth, it is far off, that we should be able to glory in any good thing of our own, against God, seeing we were created by him of nothing, and in him have our present being. Hereeby he gathereth it to be meet, that our being should be directed to his glory. For how unorderly a dealing were it, that the creatures which he hath made and conserveth, should be otherways employed then to the setting out of his glory? I know this particle eye auton, to be taken sometimes, for en auto, yet abusively. But seeing the proper signification serveth best to the present argument, it is better to retain it, then to flee unto that which is improper. The sum is, that the whole order of nature is everted and overthrown, if the same GOD which is the beginning of all things, be not also the end. To him be glory. Now he doth boldly take unto him the proposition as though it were proved, for an infallible proposition: namely, that the glory of God ought every way abide immovable. For it shall be a cold sentence, if you take it generally: but the force consisteth upon the circumstance of the place: namely, that God doth challenge unto himself an absolute authority, and that in the estate of mankind, and all the world, nothing is to be sought for but his glory: Whereupon it ensueth, that those cogitations are absurd, and far from reason, yea they are mad, whatsoever they be, tend to the diminishing of his glory.   

CHAP. 12.  1 THerefore I beseech you brethren, by the mercies of God, that ye give your bodies a lively Sacrifice, holy, and acceptable unto GOD, which is your reasonable service. 2 And fashion not yourselves to this world: but be ye changed in the renewing of your mind: that ye may prove what is the good will of God, acceptable and perfect. 
AFter that Paul hath handled those things, at the which it was meet he should begin, in the erecting the kingdom of God: namely, that righteousness is to be sought for of God only, that salvation must come unto us by his only mercy, that the sum of all good things, is laid up for us, and daily offered in Christ only: Now very aptly he passeth unto the reformation of manners. Seeing by that healthful knowledge of God and Christ, the soul is as it were regenerate, into a celestial life: and by godly exhortations and precepts, the life itself is after a sort framed and fashioned. For in vain dost thou go about to show the practice or study of composing and ordering the life, if first thou dost not show unto men that the original of all righteousness is in God, and Christ: which is to raise them from the dead. And this is the principal difference of the Gospel, and Philosophy. For albeit the Philosophers do entreat of manners very excellently, and with great commendation of wit, yet notwithstanding whatsoever beauty appeareth in their precepts, it is like a fair building of an house without a foundation: because the principles being omitted they propound a maimed doctrine, not unlike a body without a head. Neither is the manner of teaching used in Popery much unlike. For although by the way they make mention of the faith of Christ, and the grace of the holy spirit, yet it is apparent how they come nearer unto profane philosophers, then unto Christ and his Apostles. And as the Philosophers before they put down laws touching manners, entreat first of the end of goodness, and search out the original of virtues, whence afterward they draw, and derive all duties: so here Paul setteth down the original whence all the par●es of holiness follow: namely, that we are redeemed of the Lord to this end, that we should consecrate ourselves and all our members to him. But it is necessary to examine every part.  
1 I beseech you by the mercies of God. We know that godless men do exceedingly abuse unto the dissoluteness of the flesh, whatsoever is spoken in the scripture, of the goodness of God. Again Hypocrites, as though the grace of God extinguished the study of a godly life, and opened the door of boldness to sin, they do maliciously as much as in them is, obscure the knowledge of it. But this contestation or beseeching doth teach, that men can never seriously worship God, nor be sufficiently provoked unto his fear and obedience, until they know how much they are indebted unto his mercy. The Papists count it enough if by terror they wrist from men, a certain (I know not what) forced obedience. But Paul, that he might bind us unto God, not with a servile fear, but with a voluntary and cheerful love of righteousness, allureth us by the sweetness of his grace wherein our salvation is contained: and withal he chargeth us with ingratitude, unless, having experience of so bountiful and liberal a Father, we study again to dedicate ourselves wholly to him. And so much the more efficacy hath Paul in this his exhortation, as he excelleth all others in setting forth the grace of GOD. For that heart must needs be harder than iron, which through the doctrine he taught above, is not inflamed with the love of God, whose bountifulness towards him he feeleth to be so plentiful. Where then are they which think, that all exhortations unto honesty of life are taken away, if the salvation of men be reposed in the only grace of God: seeing a godly heart is not so much prepared unto the obedience of God by any precepts, or others, as by the serious meditating upon the goodness of GOD towards him? Hear also we may see the lenity of the Apostles spirit, who had rather deal with the faithful, by admonitions and friendly beseechinges, then by severe commandments: because he knew he should profit more this way, with those are tractable. That ye give your bodies. This is then the entrance of the right course unto good works, if we understand that we are consecrated to the Lord. For thereupon it followeth, that we must cease to live to ourselves, to the end all the actions of our life, might tend to his obedience. Therefore here are two things to be considered. First, that we are the Lords, 
Two things to be considered.  secondly, that therefore we ought to be holy: because it is unseemly for the holiness of God, that any thing should be offered to him, which was not first consecrated to him. This being put down, it followeth, we must meditate of holiness all our life long: yea it is a kind of sacrilege, if we fall to uncleanness: because it is nothing else, then to profane a sanctified thing. And every where a marvelous propriety of words is kept. First, he saith, our body must be offered in sacrifice unto GOD, whereby he insinuateth, that we are not now in our own power, but altogether brought into the power of God. Which cannot otherwise come to pass, unless we renounce ourselves, and so deny ourselves. Secondly, by adding of Epithetons, he declareth what kind of sacrifice that must be. For by calling it living, he signifieth, we are offered to the Lord of this condition, that our former life being killed in us, we might be raised up unto newness of life. Under the name of sanctity or holiness, he noteth that of the which we said, it is proper to the sacrifice: for than it is a sacrifice indeed, when sanctification goeth before. The third Epitheton, when he admonisheth that our life is then framed aright, when we direct this our sacrifice unto the pleasure of the Lord. And also it bringeth unto us a rare consolation, in that he teacheth our study is pleasing and acceptable to God, when we resign ourselves over to innocency and holiness. By bodies he meaneth not only bones and skin, but the whole mass whereon we consist: and he hath used that word, whereby he might best by the figure Synecdoche, set forth all our parts. For the members of the body are instruments to execute our actions by. Otherwise he requireth of us, not only integrity of body, but also of spirit, as he doth to the Thessa. 
1. Thes. 5.23.  Whereas he biddeth offer or present, therein is an allusion unto the sacrifices of Moses, which are offered at the Altar as in the sight of GOD: howbeit he declareth how ready we ought to be to receive the commandments of GOD, that without all delay we may obey them. Whereby we gather that all they do nothing else but err and wander miserably, whose purpose is not to worship the Lord. 
〈…〉  Hear also we see what Sacrifices Paul commendeth to the Christian Church. For being reconciled by the only sacrifice of Christ, through his grace we are all made priests, to dedicate ourselves and all that is ours to the glory of God.  
There remaineth no sacrifice of reconciliation, and it were great contumely done against the cross of Christ to erect any. Your reasonable service. I think this clause was added, the better to explicate and confirm that went before: as though it were said, if you mind from your heart to serve God, give yourselves for a sacrifice to god, for this is the right service of God, from the which who so departeth, are but perverse worshippers. If God be then worshipped aright, when we examine all things to his rule, let all feigned worshippings go: which he doth worthily abhor, because he esteemeth more of obedience than sacrifice. In deed the inventions of men please them, and they brag (as Paul saith in another place) a vain show of wisdom: But we hear what the heavenly judge denounceth of the contrary by the mouth of Paul.  
For by calling that a reasonable service, which he commandeth, whatsoever we go about without the rule of his word, he rejecteth as foolish, sottish, and temerous enterprises.  
2 And fashion not yourselves to this world. 
World put for the wisdom & manners of men  This word world, albeit it hath many significations, here is taken for the wisdom and manners of men, whereunto (not without cause) he forbiddeth us to be conformed. For seeing the whole world is set on mischief, it is meet we should put off whatsoever is human, or belonging to the old man, if we will truly put on Christ. And lest that be doubted on, he showeth it by the contrary, when he biddeth us be transformed into the newness of mind. For these are usual contrarieties of the Scripture, whereby a thing is more clearly expressed.  
And note here what kind of innovation is required of us: namely, not of the flesh only, as the Sorbonites, which take this word for the inferior part of the soul: but of the mind which is the most excellent part of us, and whereunto the Philosophers ascribe the principality. For they call it Hegemonicon, that is, the prince or principal spirit, and reason is feigned to be a very wise Queen. Howbeit, Paul doth throw her out of her throne: and so, bringeth her to nothing, whiles he teacheth that we must be renewed in mind. For howsoever we flatter ourselves, yet that sentence of Christ is true, that man must be borne again which will enter into the kingdom of God. Seeing both in mind and heart we are altogether void of the righteousness of God.  
That ye might prove what is the will of God. Hear thou hast the end wherefore, we ought to put on a new mind: namely, that both our own and all other men's counsels, and desires being rejected, we might intend upon the only will of God, the knowledge whereof is true wisdom. And if the renovation of the mind be necessary unto this, that we might prove what is the will of God: Hereby it appeareth how contrary it is unto God. The Epithetons are added, do serve unto the commendation thereof, that we might strive thereunto with greater alacrity. And surely to bring our perversity into an order, it is necessary that the true praise of righteousness and perfection be ascribed unto the will of God. The world persuadeth itself, that those works it hath done, are good: Paul he crieth out on the contrary, that we must examine by the commandments of God, what is right, and good.  
The world delighteth itself, and taketh great pleasure, in his own inventions: but Paul affirmeth, that nothing pleaseth God, save that which he commandeth. The world, that it might find perfection, slideth from the word of God unto new inventions: Paul putting perfection in the will of God, showeth how they are deluded with a false imagination: if any pass that mark.  3 For I say by the grace which is given unto me, to every one of you, let no man stand high in his own conceit above that which is meet for him, but let him be wise unto sobriety: as God hath given to every man the measure of faith, 
3 For I say by the grace. If thou dost think that the particle causal is not superfluous, than this sentence shall agree well with the former. For seeing now, he would have our whole study consist, in seeking for the will of God, the next thing was, to draw us from vain curiosity. Yet seeing the particle causal is often superfluous with Paul, thou mayest take it for a simple affirmation: for so also the sense will stand very well.  
But before he command, he saith, he hath authority given him, to the end they might hearken unto him, no less then unto the voice of God himself: for his words are as much in value, as if he said, I speak not of myself: but being an ambassador of GOD, I bring unto you the commaundenientes he hath enjoined me. 
Grace puc for Apostleship.  By grace (as before) he meaneth his apostleship, whereby he commendeth the goodness of GOD therein, and withal insinuateth, that he did not temerously intrude himself, but that he was chosen by the calling of God. So then he getting unto himself authority, by this preface, doth bind the Romans with a necessity of obeying, unless they would contemn GOD in the person of his minister.  
Then followeth the precept, whereby he both draweth us, from the searching of those things, which do nothing but trouble men's minds, for they do not edify: and also forbiddeth least any should take more upon him, than his capacity and calling will bear. And withal admonisheth, that we only think and meditate those things, which may make us sober and modest. For so I had rather understand it, then according to that Erasmus doth translate it, that no man think proudly of himself. Both because this sense is somewhat further fetched, and that other agreeth better to the text. This sentence, Besides that is meet for him to understand. Declareth what he meant by the former word Huperphronein: that is, to be insolent, or think above measure of himself: namely, that we exceed the measure of wisdom or being wise, if we busy ourselves about those things, of the which it is not meet we should be careful. To be wise unto sobriety: is to be given unto those studies, whereby thou perceivest thou mayest learn and be taught modesty. As God hath given every man. unicuique ut divisit deus. Here is the figure called Anastrophe, or inversion of words, for, as to every man God hath given. And here verily is the manner of that sober wisdom he spoke of, expressed. For seeing there is a diverse distribution of graces, than every man proposeth unto himself the best mean or measure of wisdom or being wise, 
What it is to be wise unto sobriety.  when he keepeth himself within the compass of that grace or gift of faith, which is given unto him. So then there is a superfluous seeking of wisdom, not only in superfluous things, & things unprofitable to be known: but also in those, the knowledge whereof otherwise is profitable: when we respect not what is given unto us, but temerously and boldly exceed the measure of our understanding, which importunity, God will not suffer unrevenged. For we may see oftentimes, with what trifles they are carried about, who, through foolish ambition lift up themselves beyond those bounds are set for them. The substance is, this is a part of our reasonable sacrifice, when every one by a gentle and tractable spirit, doth yield himself to be ruled & ordered of God. Finally, when he opposeth faith against human judgement, he restraineth us from our own likings, and withal purposely addeth the measure, that the faithful should also humbly keep themselves, within the compass of their defect.  4 For as in one body we have many members, and all members have not the same office: 5 So we being many are one body in Christ, the members one of another. 6 Seeing that we have divers gifts, according to the grace given unto us: whether prophesy, according to the proportion of faith. 7 Or ministration in his ministery, or he which teacheth in doctrine. 8 Or he which exhorteth in exhortation: or he which giveth in simplicity: or he that ruleth, in diligence: or he that hath mercy in cheerfulness. 
4 For as in one body. Now he confirmeth that same, which he said before of limiting the wisdom of every one according to the measure of faith, by the calling of all the faithful. For we are called of this condition, that we should as it were grow up into one body: seeing Christ hath ordained that society and connection amongst all the faithful, which is amongst the members of a man's body: and because men could not come into such an unity by themselves, he is made the bond of that conjunction. Seeing then that reason which is seen to hold in a man's body ought to be also in the society of the faithful: by that similitude he proveth, how necessary it is for every one to consider what is convenient for his nature, capacity and calling. Furthermore this similitude hath divers parts, chief after this manner it is to be applied unto the present cause, that as the members of one body have distinct offices, and all things distinct, 
The application of the similitude taken from the members of a man's body.  for no member either holdeth all offices together, or taketh unto him the offices of others: so hath God given unto us divers gifts, by which discretion or diversity he hath ordained what order he would have to be kept amongst us: that every one should govern himself according to the measure of his gift, and should not intrude himself into the offices of others: neither should one covet to have all things together, but being content with his state, should willingly abstain from usurping other men's turns. Howbeit when in express words he noteth that communion which is amongst us, withal he insinuateth, how great diligence, there ought to be in every one, to bestow those gifts they enjoy, to the common profit of the body.  
6 We having gifts. Paul doth not simply now preach of the maintaining of brotherly love amongst us: but he commendeth modesty, which is the moderator of our whole life. 
The diversity and in equality of gifts, is the bond of mutual communication  Every man coveteth to have so much, that he might not stand need of any help of his brethren: but this is the bond of mutual communication, whiles no man hath sufficient for himself, but is constrained to borrow of others. I confess therefore that the society of the godly cannot stand, but whiles every one being content with his own measure, doth impart unto his brethren of those gifts ●ee hath received, and again doth suffer himself to be helped by other men's gifts. But Paul his meaning was chief to beat down that pride which he knew to be grafted in men, and lest any man should be grieved that all things are not given unto him: he admonisheth, that not without the good counsel of God, every one hath his part given unto him: because it is necessary for the common benefit of the body, that none should be so furnished with the fullness of gifts, lest he should securely despise his brethren. Hear than we have the principal scope, whereunto the Apostle tendeth: namely, that all things are not meet for all men, but the gifts of God are so disposed, that every one might have his finite portion: and every one ought so to intend, in bestowing his gifts to the edification of the Church, that no man having left his own function, should take upon him another man's. For by this decent order, as it were due proportion, the incolumity of the church is saved: when every man doth so bestow that he hath received to the common profit of others, that he doth not hinder others, He which perverteth this order, fighteth against God by whose ordinance it is ordained. For the difference of gifts did not spring from the will of men, but because it hath pleased the Lord so to dispose his grace.  
Whether prophesy. Now by bringing in certain particulars for example, he showeth how every man ought to be occupied in his gift, as in keeping his station. For every gift hath his end proposed, from the which to decline, is to corrupt the gifts themselves. And whereas the speech is somewhat confused, we may so compose it, that the conclusion begin here. He therefore which hath the gift of prophesying, let him examine it to the proportion of faith: he that hath an office, let him use it to administration: he that hath doctrine, let him use it to teach etc.  
They who shall behold this mark, shall conveniently keep themselves within their bounds. Howbeit this place is diversly taken. For there be some which by prophesying understand the faculty of divination, which was of force about the beginning of the Gospel in the Church: as it pleased the Lord then to set forth the dignity and excellency of his Church by all means.  
And they think that that which is added, according to the porportion, is to be referred unto all the branches. But I had rather follow them, who extend this word further, namely unto a peculiar gift of revelation, that a man do rightly and learnedly play the part of an interpreter in opening the will of God.  
Therefore prophesying at this day amongst Christians is almost nothing else, 
What prophesying is amongst christians.  them a right understanding of the scripture, and singular gift of expounding the same, since all the old prophecies, and oracles of God have been finished in Christ, and his Gospel. For in this sense Paul hath put it, when he saith, I would ye could speak with tongues: 
1 Cor. 24. ●.  but rather that ye did prophesy. We know in part, and we prophesy in part. And it appeareth not, that Paul's meaning is here, 
1. Cor. 13.9.  only to recite those marvelous graces, whereby Christ adorned his gospel at the first: but rather we see that ordinary graces only, & such as abide continually in the Church, are reckoned. Neither do I think that reason to be firm, which is objected, namely, that the Apostle need not to have said that, to those who by the spirit of God could not call Christ Anathema.  
For seeing in another place he testifieth, that the spirit of the Prophet is subject to the Prophet, 
2. Cor. 14.32.  and he biddeth him that spoke first, to hold his peace if any revelation be made to another that sitteth by: after the same manner he may here admonish those who prophesy in the Church, that they should apply their prophesyings to the rule of faith, lest at any time they err from the line. 
Faith put for the principles of religion.  Under the name of faith he signifieth the first principles of religion, whereunto what so ever doctrine is found not agreeing, even thereby it is condemned for false. In the other branches there is less difficulty. He that is (quoth he) ordained a minister let him discharge his duty by ministering, that he may be answerable to his name. As straightways he commendeth unto teachers, under the name of doctrine, sound edification, in this sense, he that excelleth in doctrine, let him know that the end thereof is, that the Church be truly taught, and let him study this one thing, that he may make the Church wiser by his doctrine.  
For he is a doctor or teacher, who formeth or instructeth the Church by the word of truth. He that excelleth in the gift of exhorting, let him regard this end, that he may exhort effectually.  
And although these offices have great affinity, yea and also connection between themselves: yet they cease not therefore to be divers. No man can exhort without doctrine: yet is not he that teacheth straightways endued with the gift of exhorting. Now no man prophesieth, or teacheth, or exhorteth, but he ministereth: but it is sufficient if we keep that distinction, which we see in the gifts of God, and know to be meet for the order of the Church.  
8 He which giveth in singleness. Out of these latter branches we see plainly, that here is declared unto us, what is the lawful use of the gifts of God. By givers, of the which he speaketh here, he understandeth not those which give of their own, but Deacons, who were appointed for the distribution of the public gods of the Church. By those show mercy, he understandeth widows, and other ministers, who according to the custom of the old Church were ordained to see unto the sick. For they are two divers offices, to minister necessary things unto the poor, and to bestow their labour in seeing to them. Howbeit to the first he assigneth simplicity, whereby without fraud, and partiality, they should faithfully distribute those things are committed to them: of these he would have obedience showed with cheerfulness, lest by their morosity (as it often cometh to pass) they spoil their offices of grace or graciousness. For as nothing more comforteth him is sick, or afflicted by any other manner of way, then when he seethe the minds of men cheerful, and ready to help him: so if he see unwillingness in their countenance of whom he is helped, he will take it to his reproach.  
Although he properly call those rulers, to whom the ministration of the Church was committed (and they were seniors, who ruled and governed others, and exercised the censure for manners) yet that which he saith of them, may generally be applied unto all kind of Superiors. For it is no small care is required of those, who are to provide for the safety of all, neither is a slender diligence looked for of them, who ought to watch night and day, for the health of all men. Although the estate of that time, showeth that Paul did not speak of all Superiors, because then there were no godly magistrates: but of the seniors who were the correctors of manners.  9 Let love be without dissimulation: avoiding that is evil, and cleaning to that is good. 10 Being ready to love one another with a brotherly love, preventing one another with honour. 11 Not lither in business, fervent in spirit, serving the tyme. 12 Rejoicing in hope, patient in tribulation, persevering in prayer. 13 Communicating to the necessity of the Saints, following after hospitality. 
9 Let love be without dissimulation. Now, he being about to speak of particular duties, very fitly he beginneth at charity, which is the bond of all perfection. And concerning that, he commandeth (as it is often necessary) that all dissimulations laid a part, it might proceed from pure sincerity of mind. For it is a hard matter to say, how wise for the most part all men are to counterfeit Charity, 
It is no charity unless it be sincere, and without dissimulation.  which in deed they have not. For they do not only deceive others but also themselves, whiles they persuade themselves, that, they are beloved very well of them, whom they themselves do not only neglect, but also in truth reject. Therefore Paul here denounceth that only for Charity, which is void of all dissimulation: and every man may easily bear witness himself, whither he have any thing in the secret of his heart, that is against Charity. These words of good and evil, which follow straightways in the text, have not a general signification: but he hath put evil for that malicious iniquity, whereby men are hurt: and good, for that bountifulness, whereby they are helped. And here is an usual antithesis of the scripture, when vices are first forbidden, and virtues then commanded.  
In the participle Apostugountes, that is avoiding or putting away, I neither have followed, Erasmus, nor the old interpreter, who have turned it, hating, but (in my judgement) the meaning of Paul was, to express somewhat more: and the vehemency in the word avoiding or putting away, doth better answer the contrary member: where he doth not only bid that we should be bountiful, but also cleave unto it.  
10 Being ready to love one another. He can not persuade himself that he hath ever said enough in showing the fervency of that love, wherewith we ought to embrace one another. For he both calleth it brotherly, and the affection thereof storgen, which of the Latins is called mutual pit amongst kinsfolks. And such aught that to be, wherewith we embrace the sons of God. Which thing that it might come to pass, he addeth a precept very necessary for the preserving of good will or benevolence, that every one for his part give honour unto his brethren. For there is no more effectual poison to the estranging, or alienating of the minds of men, then, when any thinketh he is despised. If by honour, you understand all kind of duty, I am not greatly against it: howbeit I like the first interpretation better. For as nothing is more contrary unto brotherly concord, than contumely growing of pride, when others being neglected, every one advanceth himself: so modesty is the best nurse of love, whereby it cometh to pass, that every one honoureth others.  
11 Not lither in business. This precept is given us, not only because the life of Christians ought always to consist in doing, but because oftentimes our own profit being neglected, we ought to bestow our labours upon our brethren, yea though they be not always good, but often most unworthy and unthankful.  
Finally because in many duties we ought to forget our selves, unless we be earnest with ourselves, and diligently strive to shake off all slothfulness, we can never be truly prepared unto the obedience of Christ. And whereas it is added, fervent in spirit. He showeth how we may obtain that we spoke on before. For our flesh (like an Ass) is always lither or slothful, and therefore had need of spurs: and it is only the fervency of the spirit, that correcteth our slothfulness: therefore the study of doing good requireth a zeal, which the spirit of God kindleth in our hearts. Why then, (will some say) doth Paul exhort unto this fervency? I answer, although it be the gift of God, yet it is the part of Christians, that sluggishness being shaken off, they receive that flame which is kindled from above: as it often cometh to pass, that the motion of the spirit is choked and extinguished by our injury. Hereunto also appertaineth the third, that we may serve the time, for as the course of this life is short, so the opportunity of doing good is soon past: therefore we ought more cheerfully make speed to the doing of our duty. So in another place Paul biddeth redeem the time, because the days are evil. The meaning may also be, that we might know to apply ourselves to the time, wherein there is great force. Howbeit Paul seemeth unto me to set that against intermission, ceasing, or leaving off, which he commandeth of serving the time. Furthermore because in many old copies, Curio, is read, which word although at the first sight it seemeth strange, I dare not altogether reject. If so be the reading be accepted, I doubt not but the mind of Paul is, to refer all those duties are done to our brethren, and whatsoever serveth to the mainteynance of charity, to the worship of God, that he might make the faithful more willing.  
12 Rejoicing in hope. These three are both joined together amongst themselves, and also in a manner they seem to appertain unto that, Serving the tyme. For he doth best apply himself unto the time, and useth the occasion to run on courageously, who putteth his joy in the hope of the life to come, and beareth tribulations patiently. howsoever it be (for it is no great matter, whither you join them together, or separate them) first he forbiddeth us to set our hearts upon the present good things, and in earth and earthly things to seek our joy, as though our felicity were there: but he biddeth us erect our minds to heaven, where we may enjoy perfect and full joy. If our rejoicing shallbe contained in the hope of the life to come, thereupon shall patience grow in adversity: because no abiding or suffering of sorrow can oppress that joy. Therefore these two depend one of another, joy conceived of hope, and patience in adversity. For no man will cheerfully, and with a quiet mind, submit himself to bear the cross, but he who hath learned to seek for his felicity out of the world, that with the consolation of hope, he may mitigate, 
joy conceived of the life to come and patience coupled together.  and qualify the bitterness of the Cross. But because both these are far above our strength, we must be earnest in prayer, and beseech GOD continually, that he suffer not our hearts to faint, fall to the ground, & or to be broken with adversity. Finally, Paul doth not only provoke us to prayers, but plainly requireth perseverance of us: because we have a continual warfare, and daily new conflicts arise, to the bearing whereof, yea even the strongest are unmeet, unless they now & then gather new strength. Howbeit that we faint not, the best remedy is, the continuance of prayer.  
13 Serving the necessities of the Saints, etc. He returneth unto the duties of charity, the chiefest whereof is to do good unto those of whom we look for no recompense. Because therefore it almost cometh to pass, that they chief are despised, who above others are oppressed with poverty, & stand in need of help (for that is thought to be lost, which is bestowed upon them) God in a special manner commendeth them unto us. For then we are truly charitable in deed, when we help our poor brethren, for no other cause, then to exercise our bountifulness. Now hospitality is not the last kind of charity: that is, benevolence & liberality which is showed towards strangers, because they chief are destitute of all things, and are far from their friends. We see then, that every one ought by so much the more to be cared for of us, as they are commonly more neglected of men. Note also the propriety of speech, in that he saith we must communicate to the necessities of the saints: whereby he insinuateth, that we ought, so to relieve the want of our brethren, as though we succoured ourselves.  
And he commandeth specially to help the saints. 
The faithful are specially to be succoured.  For although our charity ought to extend itself unto all men, yet it ought with a singular affection to embrace those, are of the household of faith, who are joined unto us in a nearer manner.  14 Bless them which persecute you. Bless (I say) and curse not. 15 Rejoice with them that rejoice, & weep with them that weep. 16 Be of like affection one towards another: not thinking arrogantly of yourselves, but applying yourselves to base things. Be not wise in your own opinions. 
14 Bless them, etc. Once I would have the reader admonished of this, that in every precept he do not curiously seek for a precise order: but to be content, here to have scattered precepts whereby he may be prepared unto all the parts of a holy life: and those also drawn out of that principle, which the Apostle put down in the beginning of the chapter.  
Straightways he will give charge of not requiting injuries done. Hear now he requireth somewhat that is more hard, namely that we wish no harm to our enemies: but howsoever they vex us, and deal uncourteously with us, to wish unto them all prosperity, and to pray unto God for the same. Which meekness as it is more difficult, so it is more seriously to be laboured for. For the Lord commandeth nothing, wherein he requireth not our obedience. Neither is any excuse to be admitted, if we be void of that sense, whereby the Lord would have us to differ from the wicked, and children of this world. In deed I confess, it is a hard thing, and altogether contrary to the nature of man: howbeit nothing is so hard, but it is overcome by the power of GOD, which shall never be wanting to us, if we be not negligent to call for it.  
And although thou canst scarcely find one, which hath profited so much in the law of GOD, that he can fulfil this precept: yet none can boast himself to be the son of GOD, or glory in the name of a Christian, who hath not partly put on this mind, and daily fighteth with the contrary affection.  
I said this was harder, then to remit vengeance when any is hurt. For some although they withhold their hands, and are not themselves carried with the fury of hurting, yet they could wish that destruction or damage might otherways happen to their enemies. Yea and if they be so calm, that they wish no harm: yet scarcely one in an hundredth will wish him to be safe of whom he hath received injury: Yea a good part burst forth into cursings. But God by his word, doth not only bridle our hands from evil works: but also tameth the bitter affections of our heart. And not that only, but also would have us careful for the health of those: who by hunting us wrongfully, bring destruction upon themselves.  
Erasmus was deceived in the word Eulogein: because he observed not that it was opposed against cursings, 
Our patience must appear not only in not wishing evil, but also in wishing good to our enemies.  and maledictions. For Paul in both of them would have God to be a witness of our patience, how not only we bridle the fury of our wrath in our wishes, but also by praying for their remission we testify that we are sorry for them, whiles they perish wilfully.  
15 Rejoice with them rejoice, etc. In the third place he putteth a general sentence, that the faithful embracing one another with a mutual affection, do account the estate one of another common unto them. And he reciteth the parts or the kinds in the first place, that they should rejoice with them that rejoice, and weep with them that weep, For so the nature of true love requireth: that every one had rather mourn with his brother, then through pleasure or idleness, to behold his sorrow a far off. The substance than is, that we apply ourselves one to another as much as may be: and what condition so ever come, that every one take upon him the feeling of another man's estate, whither to sorrow with him in adversity, or to rejoice with him in prosperity. And truly not to be glade at the felicity of ones brother is envy: & not to sorrow at his adversity, is inhumanity. Let then that likeliness or mutual conbination of affection be amongst us, which may together conform us unto all affections.  
16 Not being high minded. In Greek the Apostle speaketh both more significantly, and more fitly for the Antithesis. Not cogitating (quoth he) h●●h things, whereby he understandeth that it is not the part of a Christian man, ambitiously to aspire unto those things, whereby he may excel others, neither to have proud spirits: ●●trather to meditate modesty and meekness.  
For herein we excel before the Lords, and not in pride, or contempt of our brethren. A pre●ep● very aptly added unto those want before, for there is nothing in 〈◊〉 divideth that unity was spoken of: then whiles we advance ourselves, and to the end we may come to some higher place, look somewhat a fit.  
This word, to them of the lower sort. I take in the neuter gender, that the Antithesis may become place. Hee●● therefore all ambition is condemned, and e●ation of mind, which insinuateth itself under the 〈◊〉 of magnanimity. Seeing moderation or rather submission is the chiefest virtue of Christians, which had rather always give honour unto others, then steal it from them. Hereunto is that like which followeth: for there is nothing more inflameth the minds of men than the opinion of their own wisdom. His mind therefore is, that that being laid a part, we would also hear others, and obey their counsels. For whereas Erasmus turneth phr●nimous arrogant, that is coacted and cold: 
A notable salve against arrogancy.  because Paul should repeat the same thing twice, without any vehemency: howbeit this is the best remedy to cure arrogancy, that men be not too wise in their own opinion.  17 Rendering to no man, evil for evil: providing good things before all men. 18 If it may be, as much as in you lieth, have peace with all men. 19 Not revenging yourselves, beloved: but give place unto wrath. For it is written, vengeance is mine, I will repay, saith the Lord. 
17 Rendering to no man. It differeth in a manner nothing from that which followeth straightways: save that vengeance is somewhat more, than this kind of recompense of the which he speaketh here. For sometime we recompense evil for evil, yea where we exact not the requiting of an injury, as if we give them hard entertainment, who do us no good. For we are wont to estimate every man's merits towards ●s, or else how they may deserve at our hands, that we might bestow out duties upon them, to whom we are already bound, or of whom we look for some thing. And again if any have denied us their help, when we were in need, recompensing (as they say) like for like, we help them no more, than we were helped of them, when we were in need. There be other such like examples, wherein, evil is recompensed for evil, without manifest reuengen●●●oulding good things. I dislike not the translation of Erasmius, ●o●ely, therefore preparing: Yet I chose rather to 〈◊〉▪ word for word. Because every man is too much given to his own profit, or too too provident in eschewing his own damages, Paul seemeth to require another care, and attention. The meaning is, we must diligently do our endeavour, that by our probity and honesty all men may be edified. For as the inno●●cie of conscience ●● necessary for ourselves before God: so the integrity of report, is not to be neglected before men. For if God oughe to be glorified by our good works, so much is wanting to his glory, as men see nothing praise worthy in us, Yea the glory of God is not only obscured, but he is also dishonoured. For what so ever we offend, the unlearned draw it to the reproach of the Gospel. Howbeit when we are commanded to provide good things before men, we must also note to what end. For the end is not, that men might have us in admiration, and praise us: for Christ doth seriously drive away this desire from us, when he biddeth us that all men being excluded, we should take God for the only witness of our good deeds: but that our minds being lift up unto God, they might give the praise to him, that by our example others might bestirred unto the study of righteousness, and finally that they might receive a good and sweet savour of our life, whereby they might be alured unto the love of God. And if so be that we be evil spoken of, for the name of Christ, yet we give not over to provide good things before men: but then is that fulfilled, 
1. Cor. 6.9.  that we are counted as liars and yet we are true. etc.  
18 If it be possible, as much as in you lieth. tranquility, and a manner of life so composed, that it may make us be beloved of all men, is no common gift of a christian man. Hereunto if we will give our endeavour, we must be endued not only with great equity, but also with great commodity, and facility of manners: which may not only conci●●ate or get unto us those be upright, and good, but also may turn the hearts of the wicked.  
Howbeit here is a twofold caution or head to be taken that we covet not in such sort to be gracious, 
A watchworke for all those seek to be gracious unto men.  that we refuse (so often as necessity shall require) to take upon us the hatred of any, for Christ's sake. And surely we may see many, who, whiles for the pleasantness or sweetness of manners and tranquility or quietness of mind they are amiable unto all, yet for the Gospels sake they have their nearest friends, their greatest enemies. The second caution is, that our facility degenerate not into assentation or flattery, that for quietness sake we would flatter the sins of men. Because therefore it can not always be obtained, that we should have peace with all men, he hath added two particles, 
Wherefore and when peace ma● be broken.  by the way of exception, if it may be, and as much as in us lieth  
Finally this must be estimated by the office of piety and charity, that we do not break peace but being constrained through one of these. For we must so for quietness sake tolerate and suffer many things, pardon offences, favourably remit the severe rigour of the law, that yet we be prepared, (as often as need shall require) to sight courageously. For it can not be that the soldiers of Christ, should have a perpetual peace with the world, whose prince is Satan.  
19 Not revenging yourselves, beloved. That evil which he correcteth here, is more grievous than the former, whereof he made mention of late, as we have admonished, howbeit both of them arise out of the same fountain: namely, too much love of ourselves, and natural pride, which maketh us very favourable to our own vices, but most severe towards others. Because therefore that disease doth beget almost in all men, a furious desire of revenging, when they are touched but a little: here he commandeth, how grievously so ever we be hurt, that we ourselves go not about to revenge ourselves, but commit it to the Lord.  
And because they are not easily bridled, who once have been taken with this unbridled affection, by a sweet speech he doth (as it were) lay hands upon us, that he might restrain us, whiles he, calleth us beloved. This then is the precept, that we neither revenge, nor seek to revenge the injuries done. The reason is added because we must give place to wrath. And to give place unto wrath, is to yield unto the Lord the power of judging, which they take from him, that take upon them revengement. Wherefore if it be a great sin to usurp the turn or course of God, them is it not lawful to revenge: for so we prevent the judgement of God, who will have this reserved to himself. And withal he insinuateth, that they who patiently expect his help, shall have God their revenger: but they who prevent him, leave no place for the help of God. Moreover he doth not only here forbidden, that we execute revengement ourselves, with our own hands, but also that our heart should be tempted with any such desire▪ it is therefore superfluous to distinguish between public & private revengement. For he is no more excusable, who with an evil mind, & desirous of revengement, seeketh the help of the magistrate, them he who deviseth what way he may revenge by himself. Yea revengement is not always to be desired of God, as we shall see straightways: because if our prayers proceed from a private affection, & not from the pure zeal of the spirit, we do not so much procure the Lord to be our judge, as we make him the minister or executioner, of our wicked concupiscence. Therefore we do not otherwise give place unto wrath, them when with quiet minds we expect a fit time of deliverance: in the mean while wishing that they who are now our adversaries, by repenting may become our friends. For it is written. 
Deut. 32.35.  He bringeth a poofe taken out of the song Moses, where the Lord denounceth himself, to be the revenger of his enemies. And those are the enemies of god, who vex his servants without cause. He the toucheth you (quoth the Lord) toucheth the apple of mine eye. Let us therefore be content with this consolation, that neither they shall escape unpunished, who trouble us without a cause: neither shall we by suffering make ourselves more subject, or more open for the injuries of the wicked: but rather we shall give place unto that Lord, (who is out only revenger & deliverer) that he may help us. Although it is not lawful yea even to desire vengeance of God for our enemies: but rather we are to pray that they may be converted and become friends: and if so that they proceed in their wickedness, that shall happen unto them, which happenth unto other contemners of God. For Paul doth not therefore cite this testimony, as though we might straightways be on fire, so soon as we are injuried, & even as the affections or heat of the flesh shall require, to desire of God that he would be the revenger of our injuries.  
But first he teacheth that it is not our parts to revenge, unless we will take unto ourselves the office of God: secondly he noteth that we are not to fear lest the wicked should rage's more furiously, if they see we bear patiently: for it is not in vain that God doth take unto himself the office of revenging.  20 Therefore if thy enemy hunger, feed him: if he chirste give him drink. For in so doing thou shalt heap coals of fire upon his head. 21 Be not overcome of evil, but overcome evil with good. 
20 Therefore if thy. Now he declareth how we may truly fulfil those precepts of not revenging, and recompensing evil: namely, if we do not only abstain from doing injury, but also do good unto those do hurt us. For that is a certain kind of indirect retaliation or requiting, when we turn our beneficence away from those have hurt us. Under the name of meat and drink, understand thou all kind of duties. According therefore to thy ability, what so ever thy enemy standeth in need of, whither riches, counsel, or labour, thou ought to help him.  
Furthermore he calleth him our enemy, not whom we hate, but who hateth us. And if so be they are to be helped according to the flesh, much less is their health or salvation to be hindered by contrary imprecations. Thou shalt heap coals of fire. 
What profit cometh of doing good to those that hate us.  Because we are not willing to lose both charges and labour, he showeth what fruit shall come, if we do courteously entertain our enemies. By coals some understand destruction, which is returned upon the head of the enemy, if we do good to him is unworthy, and behave ourselves towards him, otherwise than he is worthy: for so his fault is doubled. Others had rather understand it, that his mind is alured to love us again, when he perceiveth how courteously he is entertained. I take it more simply, that his mind shallbe inclined to one part▪ For surely either thy enemy shallbe mollified by thy benefits, or if he be so barbarous, that he will be nothing meeked, yet shall he burn and boil with the testimony of his conscience, which shall feel itself overwhelmed with your bountifulness.  
21 Be not overcome of evil, etc. This sentence seemeth to be put in stead of a confirmation. For here altogether we have to fight with perversity, which if we go about to requite, we must confess we are overcome of it: on the contrary if we recompense good for evil, by that deed we show the invincible constancy of our mind. And surely this is a notable kind of victory, whose fruit is not only conceived in mind, but also felt in deed: the Lord giving such success unto their patience as that they could not wish better. On the contrary, he which shall go about to overcome evil with evil, may chance overmatch his enemy in maliciousness, but to his own destruction: for in so doing he fighteth for the devil.   

CHAPTER. 13.  1 Let every soul be subject to his higher powers. For there is no power but of God: for the powers which be, are ordained of God. 2 Therefore he which resisteth the power, resisteth the ordinance of God: and they which shall resist, shall get unto themselves judgement. 
1 LEt every soul, etc. that he doth so diligently handle this place, yea & that whiles he dealeth with the institution or fashioning of a christian life, thereby appeareth he was constrained thereunto by some great necessity: which seeing the preaching of the Gospel doth always bring with it, at that time chief it was like to bring it. For thereby always tumultuous spirits, who think the kingdom of Christ, can not be sufficiently advanced unless all earthly powers or authorities be suppressed: neither that they can enjoy the liberty given by him, 
Causes moving Paul to entreat of obedience to Magistrates.  except they shake off every yoke of human subjection. Howbeit this error did possess the jews above others, who thought it unmeet that the progeny of Abraham, whose kingdom flourished before the coming of the Saviour, should now after his manifestation abide in servitude. And there was also another thing, which did no less alienate the jews then the Gentiles from their princes: namely, because they did not only all of them abhor from piety, but also with most infestuous or deadly minds, did persecute religion. Therefore it seemed an absurd thing, to acknowledge them for lawful Lords and princes, who went about to take the kingdom from Christ, the only Lord of heaven and earth. For these causes it is like, Paul was moved, that with greater care he might confirm the authority of Magistrates. And first of all, he putteth down a general precept, where in summarily be comprehendeth that, he is about to speak of: then afterward he addeth those things which make unto the exposition, and confirmation of the precept. He calleth them high powers, not the highest powers, as though they obtained the highest empire or rule, but which excel above other men. In respect therefore of subjects, and not in respect of themselves, one being compared with another, Magistrates are so called. And verily by this word the Apostle seemeth unto me, to go about to take away the curiosity of men, who are often wont to inquire by what right, they which are in authority, came by their power: but to us it ought to suffice, that they do rule. For they have not ascended unto this estate by their own strength, but they are placed by the hand of God. And whereas he nameth every soul, thereby he taketh away all exception, lest any should pretend an immunity or freedom from the common subjection.  
For there is no power, but of God. 
A reason why we should be subject to Magistrates.  A reason why we should be subject unto Magistrates, because they are ordained by the ordinance of God.  
For if it be the lords pleasure so to govern the world, he goeth about to invert the ordinance of God, and so resisteth God himself, who so despiseth or rejecteth the authority or higher power: seeing to contemn his providence, who is the author of civil government, is to fight against him. Furthermore, understand that authorities or powers are of God, not as the pestilence, 
How the higher powers are of God.  hunger, war, and such like punishments of sin, are said to be of him: but because he hath appointed them for the lawful and right administration of the world. For albeit tyrannies, and unjust dominations, in as much as they are full of deformity, are not of the ordinary government: yet nevertheless the right of government, is ordained of God for the health of mankind.  
Therefore seeing it is lawful both to repel wars, and also to seek remedies against other evils: the Apostle commandeth the authority and government of Magistrates, to be willingly, and cheerfully received and reverenced of us, as profitable unto mankind. For we can not properly call those punishments which God layeth upon men for their sins, ordinances, but those means which he hath purposely set down for the conservation of a lawful order.  
2 And they which shall resist. Because none can resist God, but to their own destruction, he threateneth that they shall not scape unpunished, who so oppose themselves in this respect against the providence of GOD. Therefore we are to take heed lest we fall under this sentence. By judgement I understand not only that punishment, which is executed by the Magistrate, as though he would have said, they are justly punished that rebel against authority: but also every vengeance of GOD, what way so ever it come. For he teacheth generally, what end abideth for those fight against God.  3 For princes are not a terror to good works, but to evil. Wilt thou then not fear the power? do good, and thou shalt have praise of it. 4 For he is the minister of God, to thy wealth. But if thou hast done any evil, fear: for he beareth not the sword in vain. For he is the minister of God, to take vengeance on those, which do evil. 
3 For princes. Now also he commendeth unto us the obedience of princes by that profit cometh of them. Therefore this particle causal gar, that is, for, is to be referred unto the first proposition, and not unto the last sentence. Finally, 
The commodity for which God hath ordained magistrates.  this is the commodity: namely, that God by that means will provide for the tranquility of good men: and for the bridling of the way wardness of evil men: in which two things the safety of mankind is contained. For unless the fury of godless persons be met withal, and innocent men be defended from their lust, all things shall forthwith come to nought. If this than be the only medicine, whereby mankind is delivered from destruction, it ought to be diligently conserved of us, unless we will profess ourselves to be the public enemies of mankind. And whereas he addeth. Wilt thou not fear? do good, Thereby he insinuateth, there is no cause why we should be afraid of the Magistrate, if that we be good: yea, 
The duty of the magistrate.  that this is a secret testimony of an evil conscience, and one devising some mischief, if any go about to shake off, or put from him that yoke. Howbeit here he speaketh of the true, and as it were the natural duty of the Magistrate: from the which, although they oftentimes which bear rule, do degenerate: yet the obedience is to be given them, which is due unto princes. For if an evil prince be the scourge of the Lord, to punish the sins of the people, let us remember it cometh to pass through our fault, that the excellent blessing of God, is made a curse unto us.  
Therefore let us not cease to reverence the good ordinance of God: which thing we shall easily do, if we impute unto ourselves whatsoever evil is in it. He therefore showeth here, to what end Magistrates are ordained of the Lord: whose effect should always be extant, if through our fault, so noble and healthful an institution, were not corrupted. For seeing princes do never so abuse their power in vexing the good and innocent, but in their tyranny they retain some show of a just domination: there can be no tyranny, which in some respect is not a defence to conserve the society of men. Hear also he hath noted two parts, of the which, yea even the Philosophers themselves have thought the best composed administration of a common wealth to consist: namely, the rewarding of good men, and the punishing of evil. The word praise hath here a large signification, after the manner of the Hebrews.  
4 For he is the minister of God, to thy wealth. Here, even the Magistrates themselves may learn what is their calling. For they rule not for their own cause, but for the common profit, neither are they endued with an infinite or unlimited power, but such as is tied to the health of their subjects. Finally, they are bound unto God and men, in their principality. For because they are the substitutes of God, & do his business, they shall give account uno him.  
Secondly that ministery which God hath committed to them, respecteth the subjects: wherefore they are also debtor unto them. And private men are admonished, that this is of the bountifulness of God, to defend them from the injuries of wicked persons, by the sword of princes. For they bear not the sword in vain. The other part of the office of Magistrates, is that they ought to repress the lasciviousness of wicked men, which willingly do not suffer themselves to be governed by laws: and to take such punishment as the iudgemen of God requireth for their wickedness: For he doth plainly denounce them armed with the sword, not for a vain show only, but that they might smite evil doers.  
Moreover, this saying the revenger of wrath, is as much as if it were said, the executor of the wrath of God. And that he proveth by the use of the sword which the Lord hath given into their hands. A notable place to prove the authority of the Magistrate. For if God in arming the Magistrate hath also commanded him to use the sword: so often as he punisheth the guilty with death, by exercising the vengeance of God, he obeyeth his commandments. Therefore they contend with God, who think it an abomination that the blood of wicked men should be shed.  5 Wherefore we must needs be subject, not only for fear of punishment: but also for conscience. 6 And for this cause pay ye tribute, for they are the ministers of God, serving for the same purpose. 7 Give to every man therefore his duty, tribute, to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour belongeth. 
5 Wherefore we must needs be subject, Now by the way of collection, yet with a kind of polishing, he repeateth that which he cammaunded in the beginning touching the obedience is to be given to Magistrates: namely, how they are to be obeyed, not only for the cause of man's necessity, 
The duties of subjects towards magistrates.  but also that we may obey God. For he hath put this word wrath for vengeance or revengement, which the magistrate may take for the contempt of his dignity or calling: as though he had said, we must not therefore obey because we cannot freely resist the mighty and those are armed: as injuries are wont to be borne which cannot be repelled: but voluntarily we are to take upon us that subjection, whereunto our conscience is bound by the word of God. Therefore albeit the Magistrate were unarmed, and a man might provoke and contemn him freely, to wit, with out punishment for it, yet is it no more to be attempted, then if we saw present vengeance to be at hand for it. For it is not the part of a private man to take the regiment from him, whom the Lord hath placed with authority over us. This whole disputation is of civil government. Therefore in vain go they about by this place to establish their abominable tyranny, which exercise authority over men's consciences.  
6 And for this cause pay we tribute. By occasion he maketh mention of tribute, the reason whereof is taken from the office of Magistrates. For if it be their parts to defend and conserve in safety the tranquility of good men, and to oppose themselves against the godless practices of the wicked: that they can not do unless they be helped by power and firm helps.  
Tributes therefore are well and worthily paid, for the maintenance of so necessary charges. Concerning the manner of customs and tributes, this is no place for any large discourse: neither is it our parts to prescribe princes, how much they should bestow on every thing, or call them to a reckoning: Yet is it meet they should remember, whatsoever they have of the people, it is as it were common goods, not an instrument of private lust and riot. For we see to what use Paul appointeth those tributes are paid: namely, that princes might be furnished with strength to defend their subjects.  
7 Give to every man therefore his duty. The Apostle seemeth to me here to go about to comprise summarily in what things the duties of subjects towards Magistrates consist: namely, that they have them in estimation and honour, that they obey their statutes, laws, and judgements: that they pay tributes and customs. Under the name of fear, he noteth obedience: by customs and tributes, he meaneth not only, freight paid for carriage and taxes, but also other revenues. And this place confirmeth that I said before, we must obey kings and every other superior, not because we are constrained, but because it is an acceptable obedience to GOD. For he will not only be feared, but also be honoured with a voluntary obedience.  8 Own nothing to any man, but to love one another. For he that loveth another hath fulfilled the law. 9 For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not bear false witness, thou shalt not lust: and if there be any other commandment, it is in few words comprehended in this saying, thou shalt love thy neighbour as thyself. 10 Charity worketh no ill to his neighbour. Therefore the fulfilling of the law is charity. 
8 Own nothing to any man. There are some which think this is not spoken without a taunt: as though Paul answered to their objection, who contend that Christians are overcharged, as who should say other precepts than the precepts of charity were enjoined them. And surely I deny not but it may be taken ironicè, to wit, tauntingly: that he might grant unto those admit no other law, then of charity, their request. But in another sense. Yet had I rather take it simply, because I think Paul's meaning is to refer this precept of the authority of Magistrates, (lest it should be thought of any to be but weak) unto the law of charity, as though he had said, when I require you to obey, I require nothing else but that which all Christians ought to perform by the law of charity. For if you would have the godly to be safe (which thing not to will were cruel) you must study that laws and judgements may be of strength, and the governors of the laws, by whose benefit peace redoundeth to all, may have an obedient people. Therefore he violateth charity, if any bring in anarchia, liberty, such as when there is no magistrate every man doth his pleasure, after which doth straightways follow a perturbation of all things. For he that loveth another hath fulfilled the law. The counsel of Paul is to revoke all the commandements of the law unto love, that we may know, how we then rightly obey the commandments, when we keep charity: and this, that we refuse no labour which may make to the keeping of charity. So he confirmeth very well that he commanded touching the obedience is to be given to magistrates, wherein the greatest part of charity both consist. But here many are troubled, and cannot well unfold themselves out of this difficulty: namely, that Paul saith the law is fulfilled if we love our neighbour: for so there is no mention of the worship of God which ought not to be omitted. But Paul hath not respect unto the whole law: he speaketh here only of those duties which are commanded us of the law towards our neighbour. And surely that is true, the whole law is fulfilled, when we love our neighbours, because true love towards men, proceedeth not but from the love of God, and is a testimony as well as an effect thereof. Yet Paul here maketh mention only of the second table, for the question was only of that: as though he had said, he hath done his duty towards all the world, which loveth his neighbour as himself. That cavil of Sophisters is childish which go about to draw justification of works out of this sentence. For Paul saith not what men do, or do not, but he speaketh under a condition, which thou shalt no where find to be fulfilled. And when we say men are not justified by works, we denis not but the keeping of the law is true righteousness: but because no man doth nor hath performed it, we say all men are excluded from it, and therefore the only refuge is in the grace of Christ.  
9 For that thou shalt not commit adultery. Hence it cannot be gathered what commandments are in the second table: seeing in the end also he addeth, and if there be any other commandment. For he omitted the commandment of honouring parents: And it may seem very absurd, that that should be omitted, which chief appertained to the purpose. But what if therefore he did omit it, lest he should obscure his argument? but as I dare not affirm that, so I see nothing wanting here, that might serve to his purpose: namely, seeing God would nothing else by all his commandments, then that he might instruct us unto charity, and how by all means we are to strive thereunto. And yet the quiet reader will easily confess, that Paul would prove by comparisons, how the whole law tendeth to this, that mutual charity might be maintained amongst us: and this is to be understood which he omitted, that obedience towards magistrate's is not the last part of nourishing peace, & conserving brotherly love.  
10 Love worketh no ill to his neighbour. He showeth by the effect, that under charity are contained all things, which are delivered in all those precepts. For he that is endued with true charity will never study to hurt his brother. What else doth the whole law forbidden, then that we should do no injury to our neighbour? Furthermore, this must be applied unto the present purpose: for seeing Magistrates are the governors of peace & equity: who so coveteth that every man may have his own, & would have all men live in safety, he must defend as much as lieth in him the estates of Magistrates. The enemies of government give liberty of hurting. Whereas he repeateth again that love is the fulfilling of the law, understand it (as before) of that part of the law, which respecteth the society of men. For the first table of the law which is concerning the worship of God, is not touched here.  11 And this also, seeing we know the season, because it is time that we should now awake out of sleep: (for now is our salvation nearer than when we believed.) 
12 The night is passed the day is come nigh: Let us therefore cast away the deeds of darkness, and let us put on the armour of light.  13 Let us walk honestly, as in the day, not in rioting & drunkenness, neither in chambering and wantonness, neither in strife and enuing. 14 But put ye on the Lord jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof. 
11 And this also. Now he taketh in hand another place of exhortation: namely, because the beams of eternal life have begun to shine unto us as it were in the morning, we must do that which they are wont to do, that walk in the midst of the light, and in the sight of men. For they take diligent heed, lest they commit any filthy & unseemly thing: because if they fall, they see they are subject to too many witnesses▪ but we which always stand in the sight of god & angels, & whom Christ the true son of righteousness inviteth to his sight, ought much rather take heed of all uncleanness. The meaning therefore of the words is this. Seeing we know it is fit time, that we should awake out of sleep, let us cast off whatsoever is of the night: let us shake off all the works of darkness, seeing the darkness itself is now driven away: & studying the works of light, let us walk as it is meet in the day time. The words are interposed, must be included in a parenthesis. Moreover because here is an allegory, it is necessary to note, what every part doth signify. By night, he understandeth the ignorance of God, wherein who so are holden, they err & sleep as it were in the night. For the faithless labour of these two evils, because they are blind & sottish or dull. And this sottishness or masednes he setteth forth a little after by sleep, 
What is meant by night and by light.  which is (as he saith) the image of death. By light he understandeth the revelation of the truth of God, by the which the son of righteousness Christ appeareth to us. He useth this speech to awake, for to be armed and prepared to do those things which the Lord requireth of us. Works of darkness are put for filthy and wicked works: because as he saith the night is without shame. The armour of light, for honest, sober and chaste works, such as the day is wont to serve unto. And he useth rather this word armour than works, because we must fight for the Lord.  
But this parcel in the beginning of the verse: namely, and this also, is to be read by itself. For it dependeth upon the former doctrine: as in latin we say, adhaec vel pretereà. Moreover, or furthermore. He saith, the time or season is known to the faithful, because the day of Gods calling and visitation requireth new life and new manners, as for exposition sake he addeth afterward, it is time to arise. For it is not Chronos but Kairos, by which word is noted the occasion or fit time. For now is our salvation nearer. This place is diversity wrested of the interpreters, many refer the word, believed, unto the time of the law, as though Paul said, the jews believed before Christ came, which interpretation I refuse as hard and coacted: And surely to restrain a general doctrine to some small part of the Church were absurd.  
In all that congregation, whereunto he wrote, what one jew was there? Then this speech should not agree unto the Romans. Moreover, the comparison of night and day (in my judgement) taketh away this doubt. This therefore seemeth unto me to be the simple meaning, now is our salvation nearer than when we began to believe: that it might be referred unto the time which went before faith. For seeing this adverb hath an indifferent signification, this proposition of the Apostle seemeth much more convenient: as appeareth by that which followeth.  
12 The night is passed the day approacheth near. This is the occasion he made mention of a little before. For albeit the faithful as yet are not received into the full light: yet very well he comparath the knowledge of the life to come, which shineth unto us by the gospel, unto the morning. Day, here, as in many other places is not put for the light of faith (otherwise he would not say it draweth near, but it is present, yea now it shineth as in the midst of his course) but for that brightness of the celestial life, whose beginnings are now seen, in the gospel. The sum is, as by the spring of the day we gather, that the full light of the sun is at hand, even so as soon as God beginneth to call us, we gather that we ought to intend upon the coming of Christ. He saith, the night is past, because we are not so overwhelmed with a thick mist as the faithless 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 brightness of the celestial glory is at hand, aught to stir us up that we frieze not here upon this earth. But a little after, where he biddeth us walk as upon the day light, he keepeth not the same metaphor: because he compareth the present state, wherein Christ shineth unto us, to the day. But by divers ways he goeth about to exhort sometimes unto the meditation of the life to come, sometimes unto the reverence of the sight of God.  
13 Not in rioting and drunkenness. He hath put down here three sorts of vices, of the which he hath noted every one by two names, to wit, intemperancy & excess in living or in diet: carnal lust and that uncleanness is joined to it: envy and strife, If these vices have such filthiness in them, that even carnal men are ashamed to commit them in the sight of men, it is meet we should always abstain from them which walk in the sight of God, yea then when we are sequestered from the sight of men. In the third  although contention goeth before emulation, yet there is no doubt but the mind of Paul is to admonish that contentions and strifes proceed forth of this fountain: for whiles every one seeketh to excel, & envieth another. And ambition is the cause of both evils.  
14 But put ye on the Lord jesus Christ. This Metaphor is very usual in the Scripture, in those things which make either to the adorning or deforming of man: both which is seen in apparel. For a filthy & torn garment dishonesteth a man, a handsome and clean garment doth greatly beautify him. To put on Christ, here signifieth to be every way defended by virtue of his spirit, whereby we are made apt unto all the parts of sanctity or holiness. For so the image of God is restored in us, which is the only ornament of the soul. For Paul hath respect unto the end of our calling, because GOD adopting us doth graff us into the body of his only begotten son, and verily upon this condition, that we putting from us our former life, may become new men in him. Wherefore in another place also he saith the faithful put on Christ in baptism. Make no provision for the flesh. So long as we carry our flesh about, we cannot altogether cast away the care thereof: 
Gal. 3.27.  for our conversation is so in heaven, that we may sojourn in earth.  
Therefore the things appertaining to the body are to be cared for, 
How we should use the things of this world.  yet no otherwise then helps for our peregrination, not that we should forget our country. Yea profane men have said, a few things suffice nature: yet the appetites of men are insatiable. He therefore which coveteth to fulfil the lusts of his flesh, must needs not only exceed, but be drowned into a huge and deep gulf. Paul labouring to restrain the concupiscences of men, admonisheth that this is the cause of all intemperance, when no man is content with the sober and lawful use of things: therefore hath he prescribed this order, that we may serve the necessity of our flesh, and not pamper the lust thereof. So shall it come to pass, that we may use this world as not using it.   

Chap. 14.  1 HIm that is weak in faith receive, not unto doubtfulness of disputation. 2 He that believeth let him eat every meat; but he that is weak eateth herbs. 3 Let not him that eateth despise him that eateth not: & let not him which eateth not condemn him which eateth: for the Lord hath received him. 4 Who art thou that judgest another man's servant? He standeth or falleth to his own Lord. Yea he shall stand: for God is able to make him stand. 
HIm that is weak. Now he passeth unto a precept very necessary for Ecclesiastical instruction: that they which have profited more in the doctrine of Christ, might apply themselves to the ruder sort, and bestow their strength to support their weakness. For amongst the people of God, there are some weaklings, who unless they be handled with great courtesy & gentleness, they are discouraged, & at length revolt from religion. Which thing even at that time chief (as it is like) did hap: seeing the churches were mixed of jews & Gentiles; of whom some having been long accustomed with the observations of the law of Moses, & nuzzled therein from their infancy, were not easily drawn from them, othersome seeing they had learned no such thing, did reject the yoke they were not acquainted withal. And because man is prone to fall from diversity of opinions unto brawlings & contentions, the Apostle showeth how they which vary so in opinions, might live quietly amongst themselves. And he prescribeth the best way, namely, that they which are strong, bestow their labour to support the weak: & they which have profited more to bear with the ruder sort. For if God make us strong above others, he doth it not that we should oppress the weak: neither is it the point of Christian wisdom to be insolent above measure, & to contemn others. In this sort therefore he directeth his talk towards those are more skilful, & already confirmed, who are by so much the more bound to help their neighbours, as they have received a larger gift of the lord Not unto doubtfulness of disputation. The speech is defective: because the word should make up the sense is wanting: yet it is sure the Apostle would nothing else, then that the weaker sort should not be wearied with unmeet disputations. The proposition he now handleth is to be kept in memory. For because many of the jews did cleave yet unto the shadows of the law, he confesseth it was fault worthy in them, yet he requesteth it might be borne withal for a time: for to urge them more hardly, were to hazard their faith. He calleth then those questions contentions, which either trouble, or plunge with doubts, the mind not yet sufficiently established. Although it were meet to extend this further, namely, unto intricate & curious questions, whereby weak consciences without edification are disquieted & troubled. Therefore we must regard what questions every one is fit to bear, and our doctrine must be tempered for the capacity of every one.  
2 He that believeth, etc. Amongst divers readings what Erasmus hath followed I see not. For he hath made the sentence lame, which otherwise is perfect in the words of Paul: and hath improperly for an article Relative, put, Alius quidem credit, to wit, one verily believeth, neither ought it to seem hard or wrested, that I take the Infinitive for the Imperative: because this kind of speech is very usual with Paul.  
He calleth those therefore believers, who are endued with the assurance of conscience: to these he granteth the indifferent use of all things. In the mean while he that is weak eateth herbs, and abstaineth from those things whose use he thinketh not lawful for him. If the common reading be better liked, the sense shallbe: It is not right that he which freely eateth all meats, because he believeth he may do it, should examine, those are yet weak and tender in faith, by the same rule. To translate them sick (as some have done) is ridiculous.  
3 He which eateth, let him not despise. Wisely, and fitly he meeteth with the faults on both sides. For they which are strong have this fault, that they despise and also deride, as superstitious persons, those are scrupulous in things of no great importance: on the contrary these can scarcely stay themselves from rash judgement, that they should not condemn that which they embrace or conceive not: whatsoever therefore they see to be done against their own opinion, they count that for evil. Therefore he dissuadeth those from contempt, and these from too much frowardness. And the reason which he addeth, because it appertaineth unto both sorts of men, it is to be applied unto both members. When you see (saith he) a man lightened with knowledge, thou hast testimony enough that he is received of the Lord: if thou dost then either contemn or condemn him, thou dost reject him whom the Lord hath received.  
4 Who art thou that judgest another man's servant. etc. As thou shouldest deal uncivilly, ye proudly amongst men, if thou wouldst bring another man's servant under thy rules, and examine all his deeds by the live of thy will: so thou takest too much upon thee, if thou condemn any thing in the servant of God, because it pleaseth not thee. For it is not thy part to prescribe him what he should do, or what he should not do: neither need he to live according to thy rule. And whereas he taketh from us the faculty of judging, it appertaineth as well unto the person as unto the deeds.  
Wherein yet there is great diversity. For the man whatsoever he be, we ought to leave him to the judgement of God. As for his deeds we may not determine of them according to our own estimation: but according to the word of God. For that judgement which is taken from the word of God is neither man's judgement, nor unfit. Paul therefore here would drive us from all temerous and rash judgement, 
How we should judge of the deeds of men.  whereinto they fall which dare judge of the deeds of men besides the word of God. He standeth or falleth to his own Lord. As though he said, the Lord properly hath this authority to reprove or accept that the servant doth: therefore he is injurious to the Lord, who so goeth about to take this authority unto him. Whereas he addeth, yea, he shall stand. Thereby he commandeth us not only to abstain from condemning, but also exhorteth unto courtesy and humanity, that we should always hope well of him, in whom we decern any portion of true godliness. Seeing GOD hath put us in hope, that he will fully confirm them, and bring them on to perfection, in whom he hath begun the work of his grace. For in that he reasoneth from the power of GOD, he doth it not simply, as though he said, God can do it, if he would: but he joineth the will of God with his power, as the manner of the Scripture is. And yet he defineth not here, any perpetuity: as though they must needs stand unto the end, whom God hath once erected: but only admonisheth, that we should hope well, and that our judgements should lean this way: as he also teacheth in another place, saying, 
Phil. 1.6  he which hath begun in you a good work, will perform it to the end. To be short, Paul showeth to what side the judgements of such men ought to sway, in whom, charity doth flourish or abound.  5 This man verily esteemeth one day above another day: another man counteth all days alike. Let every man be fully persuaded in his own mind. 6 He that regardeth the day, to the Lord he regardeth it: and he that regardeth not the day, to the Lord he regardeth it not. He that eateth, eateth to the Lord, for he giveth God thanks: and he that abstaineth, abstaineth to the Lord, & giveth God thanks. 
5 This man verily. He spoke a little before of religion in the choice of meats: now he bringeth in another example of the difference of days: both which proceeded from judaisme. For seeing that the Lord in his law, had made a difference between meats, and pronounced some unclean, whose use he forbade: and seeing also he had ordained certain festival and solemn days, commanding the same to be observed: the jews who had been brought up in the doctrine of the law, from their childhood, could not put away the reverence of days, which they had learned from the beginning, and whereunto they had accustomed themselves all their whole life: neither durst they touch those meats, which they abhorred so long. That they were endued with such opinions, it was of infirmity: for they would have thought otherways, if they had attained unto the certain and clear knowledge of Christian liberty. But in that they restrained themselves, from that which they thought to be unlawful for them, that was a token of godliness, even as it had been a sign of boldness and contempt, if they had tasted any thing against their conscience. Here therefore the Apostle teacheth a most excellent moderation, when he commandeth every man to be fully assured of his counsel: whereby he giveth to understand, 
Nothing should be done with a doubting or wavering conscience.  there ought to be in Christians, such a study and care of true obedience: that they enterprise nothing which they think not, or rather are sure doth please God. And it is altogether to be observed, that this is the beginning of a right life, if men depend upon the will of God, & suffer not themselves, (through a doubtful and wavering mind) to move a finger breadth: because it cannot be avoided, but our rashness must needs straightways burst forth into contempt, when we dare step further, than we are persuaded may be lawful for us. But if any man object, 
Objection.  that error is always doubtful, and therefore such certainty as Paul requireth, can not be sound in the weak: the answer is ready, 
Answer.  namely, that such are to be pardoned, if they keep themselves within their compass. For the meaning of Paul is nothing else, but to restrain the immoderate liberty, whereby very many at a venture thrust themselves into matters doubtful and unknown. So then Paul requireth this choice, that the will of God might go before all our actions.  
6 He that regardeth the day. etc. For as much as Paul knew certainly, that the observation of days proceeded from the not knowing of Christ: it is not credible, that he did wholly defend such a corruption: and yet the words seem to import, that he sinneth not which observeth the day. For nothing can be acceptable unto God, except it be good. Therefore, that thou mayst understand Paul's meaning, it is necessary to put a difference between that opinion which any hath conceived of observing days, and the observation itself, whereunto he bindeth himself. For the opinion is superstitious: neither doth Paul deny that, who under the name of infirmity, hath already condemned it, and will by and by condemn it more plainly. But whereas he who is holden with that superstition, dare not violate the solemnity of the day, that is approved of God: because he dare do nothing with a doubtful conscience. For what should the jew do, who as yet hath not profited so much, that he should be delivered from the religious observation of days? He hath the word of God, wherein, the observation of days is commended unto him. A necessity is laid upon him by the law: the taking away of that necessity is not yet perfectly known unto him. There remaineth therefore nothing else, but that he expecting a larger revelation, should keep himself within the compass of his capacity: and not to use the benefit of liberty, before he have embraced the same by faith. The very same is to be understood of him, that refraineth himself from unclean meats. For if in the perplexity of mind he should eat, that were not to receive a benefit at the hand of GOD: but rather a malapert thrusting of his hand into things forbidden. Let him therefore use other things, which he supposeth are granted to him, and let him follow the measure of his own understanding. So shall he give thanks to the Lord, which he cannot do, except he be persuaded that he is fed by the benefit of God. Therefore he is not to be despised, as though by this his sobriety, and Godly fearfulness he offended the Lord. Neither shall any absurdity follow if we say the modesty of a weak man is approved or allowed of the Lord, not of merit, but of grace or favour.  
Howbeit because of late he required the certainty of mind, lest every one should rashly take upon him the keeping of this or that at his pleasure, we are to consider if he do not here rather exhort then affirm: because this way the Text shall run better, namely, let every man know the ground or reason of that he doth, for he must give account at the tribunal seat of God. For whether a man eat meat, or abstain, he ought in both to have respect unto GOD. And certainly there is nothing more apt, as well to restrain the liberty of judging, as to correct superstitions, then to cite us before the tribunal seat of God: and therefore Paul very wisely doth propose a judge before every one, unto whose will they ought to refer or examine, whatsoever they do. Neither doth the affirmative speech let this acception: because straightway after he addeth, that no man liveth or dieth to himself, where he reciteth not, what men can do, but commandeth what they ought to do.  
And note that he saith we then eat and abstain to the Lord, when we give thanks. Wherefore both the use of meats & also abstinence is impure without thanksgiving. It is only the name of God, which, whiles it is called upon, doth sanctify us and ours.  7 For none of us liveth to himself, and none of us dieth to himself. 8 For whither we live, we live to the Lord, or whither we die, we die to the Lord: whither we live, or die, we are the Lords. 9 For therefore Christ both died, & rose again, & revived, that he might be Lord of quick and dead. 
7 For none of us liveth. etc. Now he confirmeth the former sentence, by a reason taken from the whole unto a part, 
The will of God ought to be the only rule of man's life.  namely, that it is no marvel, though the particular actions of our life ought to respect the Lord, seeing our life itself is wholly to be bestowed to his glory. For then verily is the life of a Christian man framed aright, when he hath the will of GOD for his mark. And if that thou art bound, to examine by his will whatsoever then dost, then is it altogether sin to take any thing in hand, which thou thinkest may displease him, yea which thou art not assured may please him.  
To live unto the Lord, doth not signify here as in the sixth Chapter, to be led by his spirit: 
Rom. 6.8. What it is to live unto the Lord.  but to apply himself to his will and beck, and to dispose all those things he hath unto his glory. And we are not only to live unto the Lord, but also to die: that is, as well our death as life is to be resigned to his wil Hereunto he addeth a notable reason, because whither we live or die, we are his. For thereupon it followeth, that he hath power over life and death. The use of this doctrine is very large. For so the Lordship of life and death is ascribed unto GOD, that every man might the better bear his estate, as the yoke imposed by him, for it is meet he should assign to every one his standing and course. And so we are not only forbidven, rashly to take in hand this or that without the commandment of God, but also we are commanded to be patiented in all griefs and losses. If therefore at any time the flesh start aside in adversity, let us remember, that he, who is not free, neither hath power over himself, doth pervert right and order, if he depend not upon the beck of his Lord. By this means also is delivered unto us a rule to live and die, so that if he prolong our life by continual miseries and sorrows, yet we covet not to depart before our time. And again, if suddenly in the midst and flower of our age he call us away, we be always ready to depart.  
9 For Christ therefore died. This is a confirmation of the reason went before. For to the end he might prove, that we are to die and liu● to the Lord, he said, we are in the power of Christ, whither we live or die. Now he showeth how worthily Christ challengeth unto himself, this power over us, seeing he hath purchased the same by so great a price. For, by suffering death for our salvation; he hath gotten unto himself a dominion or Lordship over us, which cannot be destroyed by death: & by rising again he hath received our whole life into his jurisdiction and guard: therefore by his death and resurrection, he hath deserved, that as well in death as in life we should serve to the glory of his name. Whereas it is said here, he rose again & revived, it is as much of value, as if it were said, that by his resurrection a new state of life was obtained to him. And because that life wherein he now liveth, is not subject to any mutation, his kingdom also over us, is eternal.  10 But why dost thou judge thy brother? Or also thou, why dost thou despise thy brother? For we shall all appear before the judgement seat of Christ. 11 For it is written, I live saith the Lord, and every knee shall bow to me, and every tongue shall confess unto God. 12 So then every one of us, shall give account for himself unto God. 13 Let us not therefore judge one another any more: but rather judge this, that no occasion of falling of offence be given to your brother. 
10 But why dost thou judge. Because he had addicted the life and death of us all unto Christ, thence he passeth, to make mention of that judgement, which the father hath given to him, together with the dominion of heaven and earth. Whence he gathereth that it is malapert boldness, if any man usurp unto himself judgement over his brother, seeing by such licentiousness that authority is pulled away from Christ, which he only hath received of the father. But first by the name of brother he bridleth this lust of judging. For if the Lord have ordained amongst us the law or ●●●t of brotherly society, an equality must needs be observed: therefore every one, taking to himself the person of a judge, shall do naughtily. Secondly he revoketh or calleth us unto that only judge, from whom no man cannot only, not take away his authority, but also cannot escape his judgement. As it were therefore an absurd thing amongst men, if a guilty person which were not worthy to lie upon the footstool should rush unto the seat of judgement: so absurd is it that a Christian man should take unto himself liberty to judge his brother's conscience. Such in effect is the argument of james, saying, 
james 4.10.  he that judgeth his brother, judgeth the law: and he that judgeth the law, is not a keeper of the law, but a judge. And on the contrary (quoth he) there is one law giver, who can save & destroy. Tribunal, is attributed unto Christ for the faculty of judging, as the voice of the Archangel whereby we shallbe cited, is called in another place a trump: because as it were with his sound, 
1. Thes. 4.16.  he shall pierce the minds and ears of all.  
11 For it is written, I do live. He seemeth unto me to have cited this testimony of the Prophet Esay, 
Esay 45.23.  not so much for the proof of that sentence of the judgement of Christ (which was undoubtedly believed of all Christians) as to show that that judgement is to be looked for of all, with great humility, and submission: which the words themselves import. 
Th' coming of Christ to judgement ought humbly to be looked for of all men.  In his words going before he testified, that Christ only was judge over all men: now by the words of the Prophet he declareth, that all flesh ought to be humbled with the expectation of that judgement: which is noted by the bowing of knees. Howbeit, notwithstanding in that place of the prophet, the Lord doth generally foreshow that it should come to pass, that his glory should he made manifest amongst all nations, and his majesty (which then was amongst a few, & as it were lurked in a corner of the world) should shine every where: yet if we look into it more nearly, it is apparent that the full accomplishment thereof, is not now extant, nor ever was in this world, neither yet is to be looked for in the ages to come. God reigneth now no otherwise their by the Gospel: neither is his majesty otherwise honoured aright, then whiles the same being known by his word, is reverenced. But the word of God hath always had his enemies which have frowardly resisted: and his contemners which have scoffed at it, as a trifling and fabulous thing. At this day there are many such, and evermore with. Hereby appeareth that this prophecy is indeed begun in this life: but is not perfected, till that day of the last resurrection shall come, wherein all the enemies of Christ shallbe thrown down, that they may become the footstool of his feet.  
Furthermore, even that also could not be, except the Lord sat in judgement: therefore hath he well applied this testimony unto the tribunal of Christ. It is also a notable place to establish our faith concerning the eternal deity of Christ. For it is God that speaketh there, and that God, which hath once said, 
Esay 42.8.  that he will not give his honour to another. Now than if that be fulfilled in Christ, which he there challengeth to himself only, without doubt he doth manifest himself in Christ. And surely the verity of that prophecy, appeared then clearly, when Christ gathered unto himself a people out of all the world, and brought them into the worship of his power, 
Phil. 2.9.  and obedience of his Gospel. Whereunto Paul had respect when he said, that God gave a name to his Christ, whereat every knee should bow. And it shall then fully appear when he shall get upon his seat to judge both the quick and the dead: as all judgement in heaven and earth is given unto him of the Father. In the words of the Prophet is, every tongue shall swear unto me: but seeing an oath is a part of the worship of God, though Paul have here, shall confess, the sense varieth nothing. For the meaning of the Lord was simply to affirm, that all men should not only acknowledge his power, but also by mouth & external gesture of the body, which he hath noted by the bowing of knees, show forth the confession of obedience.  
12 So then every one. This conclusion calleth us back unto humility and submission. Whereupon also he inferreth straightways, that we should not judge one another: because it is not lawful for us to take upon us the authority of judging, seeing of necessity we must not only be judged ourselves, but also must give an account. 
To judge hath a twofold acception in the first place it is put for to ●●condemne, in the second, for to be wary or circumspact.  And out of the divers signification of the word judging or to judge, He hath excellently drawn a contrary acception or signification: form the first place he forbiddeth us to judge by condemning: in the second place he commandeth that all the judgement of reason should be applied to the avoiding of offence. For by the way he reproveth those peevish carpers, who bend all their dexterity and sharpness of wit unto this, that they may have something to find fault withal, in the life of their brethren. And therefore be commandeth that they rather have regard unto wariness or circumspection, because oftentimes through their negligence, they either precipitate, or force their brethren into some offence.  14 I know and am persuaded in the Lord jesus, that there is nothing common of itself: but he that thinketh it to be common, to him it is common or unclean. 15 But if thy brother be grieved for thy meat: now walkest not thou charitably. Destroy not him through thy meat, for whom Christ died. 16 Let not your commodity, be evil spoken of. 17 For the kingdom of God is not meat & drink: but righteousness, & peace, and joy in the holy Ghost. 18 For who so in these things serveth Christ, is acceptable to God, and approved of men. 
14 I know etc. That he might prevent the objection of such, as had profited so far in the Gospel, that they put no difference between meats: he doth first set down, what is to be thought of meats, as they are to be considered in themselves: 
What is simply to be thought of meats themselves.  secondly, he addeth, what offence may grow in the circumstance of the use of them. He pronounceth therefore, that to aright and pure conscience, no meat is impure, and that there is no impediment, why we may not purely use the same, if ignorance and error did not let us: because, if any man imagine an uncleanness in his meat, he cannot freely use the same. But a little after he addeth, that we are not only to respect the meats themselves, but also our brethren, before whom we eat. For we are not to count the use of God's benefits so common, that it should not be subject unto charity. His words therefore are as much in value, as if he said, I know all meats are clean, and therefore I leave them free unto thee, I suffer thy conscience to be lose from all scrupell: finally, I do not simply drive thee from the meats themselves: but the regard of meats being laid a part. I would not have thy neighbour to be neglected of thee.  
In this place he calleth that common which is profane, and which is without all difference used of the wicked: that it might be opposed against those things, which are peculiarly sanctified for the use of faithful people. He sayeth that he knoweth and is persuaded of the purity of all meats, that he might put it out of all question. He addeth in the Lord jesus: because through his benefit and grace we obtain this, that all creatures are sanctified unto us of the Lord, which creatures, were otherwise cursed in Adam. And withal, his meaning is, to set the liberty given of Christ, against the servitude of the law, lest they should think, they were holden with that observation, from the which Christ had freed them. In the exception put down by the Apostle, we are taught, there is nothing so pure, but it may be contaminated by an impure conscience. For it is only faith and godliness, which sanctifieth all things unto us. And the faithless, as they are inwardly unclean, so they defile whatsoever they touch. 
Tit. 1.15.   
15 If thy brother be grieved. Now he declareth by how many ways the offence of our brethren, may corrupt the use of good things. And the first reason is, that charity is violated, if for so light a cause our brother be grieved: for it is contrary unto charity, 
Reasons why we should not offend out brethren by meats.  to give any an occasion of sorrow. A second reason, that whiles the weak conscience is wounded, the price of the blood of Christ is wasted: for the most abject brother is redeemed by the blood of Christ, and therefore it is not meet he should be destroyed for satisfying the belly. And we are too shamefully given to our lusts, if we prefer meat, a most vile thing, before Christ. The third reason is, that if the liberty purchased unto us by Christ be good, we ought to do our endeavour, that it be not evil spoken of, & worthily dispraised of men: which cometh to pass, when we use the gifts of God out of season. These reasons therefore aught to move us, that we run not rashly into offences for our liberty.  
17 For the kingdom of God is not. Now on the contrary he teacheth, that we may without damage abstain from the use of our liberty, because the kingdom of God doth not consist in those things. For those which serve, either to erect or confirm the kingdom of God, are no way to be omitted, whatsoever offences may follow thereon. If so be then, that for charity's sake, a man may cease from the use of meats, Gods honour not hindered, Christ's kingdom not prejudiced, and religion or piety not violated: they are not to be suffered who for meats sake trouble the Church. He useth the same arguments to the Corinthians: saying, meat for the belly, 
1. Cor. 6.13.  and the belly for meats: but God shall destroy them both: for neither if we eat shall we have the more. In which words his meaning is, 
1. Cor. 8. ●.  briefly to show, that meat and drink are things less worth, then that for their sakes, the course of the Gospel should be hindered. But righteousness and peace. He hath by the way, opposed these, against meat and drink, not as though he reckoned all those things, whereon the kingdom of Christ consist: 
The kingdom of Christ consisteth in spiritual things.  but that he might declare how it standeth upon spiritual things. Albeit to say the truth, he hath comprehended the sum in few words: namely, that we being clear in ourselves, might be at peace with the Lord, and possess true joy of conscience, yea and that by the holy Ghost dwelling in us.  
Yet notwithstanding (as I said,) he hath applied these few to the present argument: for he that is made partaker of true righteousness, he enjoyeth a most excellent, and inestimable benefit, namely, the quiet joy of conscience. For he who hath peace with God, what can he desire more? Whereas he joineth peace with joy, he seemeth unto me, to express the manner of that spiritual joy, for howsoever the reprobate droop, or lift up themselves, yet the conscience is not otherwise pacified and quieted, then whiles a man feeleth that GOD is reconciled, and merciful to him: neither indeed is there any sound or true joy, but which proceedeth from that peace. And although it is necessary, when mention is made of so great things, to preach the spirit for the Author of them: yet in this place he would secretly oppose the spirit against external things: that we might know, how without the use of meats, those things appertain unto the kingdom of GOD, may abide perfect and sound unto us.  
19 For who so by these. This reason is taken from the consequent, for it cannot be, when a man is accepted of God, & approved of men, but the kingdom of God should live & flourish in him. Who so with a quiet and peaceable conscience serveth Christ in righteousness, approveth himself as well before men as God. wheresoever then is righteousness, peace, and spiritual joy, there is the perfect kingdom of God: so than it standeth not upon corporal things. Furthermore, he saith, that that man is acceptable to God, who obeyeth his will. And testifieth that the same man is also approved of men, because they cannot, but give testimony to that virtue they see with their eyes: Not that the wicked do always spare the sons of God: yea rather when there is none occasion, they pour out reproaches against them, & with feigned calumniations slander them unworthily: finally by misconstruing their good deeds, they turn them to reproach. But Paul speaketh here of sincere judgement, which is mixed with no morosity, hatred, nor superstition.  19 Therefore let us follow after such things as concern peace, and mutual edification. 20 Do not destroy the work of God, for meat. All things indeed are pure, but it is evil for him that eateth with offence. 21 It is good not to eat flesh, nor to drink wine, nor to do any other thing, whereby thy brother may fall, or be offended, or be made weak. 
19 Therefore let us. He doth what he can to revoke us from the bare consideration of meats, unto those greater things, which ought to have the first place in all our actions, and so to overrule them. For we must eat to live: and live to serve the Lord. And he serveth the Lord, who through benevolence and courtesy edifieth his neighbour. For under these, two, namely, concord and edification, almost all the duties of charity are contained.  
And lest that should be little esteemed, he repeateth that sentence which he had put down, namely that corruptible meat is a thing unworthy, for whose cause the building of the Lord should be destroyed. For wheresoever there is but a sparkle of godliness, there a man may see the work of God: which they overthrow, who through their importunity trouble the conscience that is yet weak. And it is to be noted that edification is therefore joined unto peace, because sometime they do too much cocker one another, so that they hurt greatly by their obsequy. Wherefore there is choice to be kept in the study of obeying, and profit is to be considered, that we may willingly grant unto our brother, whatsoever serveth to the furthering of his salvation. As Paul admonisheth in another place, all things are lawful to me, 
1. Cor. 10.28.  but all things are not expedient: and straightways after he addeth the reason, because all things do not edify. And it is not in vain that he repeateth again, not for meat, signifying that he requireth not an abstinence wherein there might be a hazard or loss of Godliness, as he said of late: although we do not freely eat every meat, but abstain from the use of certain meats for our brethren sakes, yet the kingdom of God abideth perfect.  
20 All things indeed are pure. Where as he saith all things are pure, that is by the way of concession or granting: and whereas he addeth, but it is evil to the man that eateth with offence, That is by the way of exception, as though he said, in deed the meat is good, but the offence is evil. For meats are given us that we might eat them, without the breach of charity, he therefore defileth the use of pure meat, who in eating of it violateth charity. Thereupon he inferreth that it is good to abstain from all things which may turn to the offence of our brethren. And he putteth down three words in order, to fall, to be offended, to be weakened. To this sense: Let no cause of falling be given to your brethren, yea nor of offence, nor of infirmity. For to be weakened is less, then to stumble or be offended: and to be offended is less, then to fall. He is said to be weakened, into whose conscience there is put some wavering or doubting: to be offended, 
What it is to be weakened, to be offended and to fall.  whose conscience is shaken with some greater perturbation: to fall, who in a manner is alienated from the study of religion.  22 Thou hast faith? have it with thyself before God. He is blessed, who judgeth not himself in that which he examineth. 23 He which judgeth if he eat, is condemned: because he eateth not of faith. For whatsoever is not of faith, is sin. 
22 Thou hast faith. That he might conclude, he showeth wherein the commodity of Christian liberty doth consist: whereby appeareth that they do falsely brag of liberty, who can not govern themselves in the use of it. He saith therefore, that the knowledge of liberty, seeing it is of faith, doth properly respect God: so then, he who is endued with such certainty, he must content himself with the peace of conscience before God: neither is it necessary to come into possession before men. It followeth then, that of set purpose it cometh to pass, if we offend our brethren in eating flesh: because no necessity enforceth us thereto. Besides this, it may easily appear how wickedly this place is wrested of many, who gather from hence, that it is not greatly material how any doth behave himself in observing foolish and superstitious ceremonies, so that he keep a pure conscience before God. For Paul would nothing less, as the text itself doth testify: and ceremonies are ordained to the worship of God, and also they are part of our confession. Finally, they which pull faith from confession, do take from the sun his heat. Howbeit Paul here handleth no such matter, but only disputeth of the free use of meat and drink.  
Blessed is he that judgeth not himself. Here first of all he teacheth how we may lawfully use the gifts of God: secondly, how great an impediment ignorance is, that we urge not the unskilful, above the measure of their infirmity. But he putteth down a general sentence, which is extended unto all actions. Blessed (quoth he) is that man, is not guilty of evil to himself: if so be he do duly examine his deeds. For it cometh to pass that many commit abominable deeds, without any scruple of conscience: but that is, because their eyes being shut, they temerously put forth themselves, whither the blind and furious intemperancy of the flesh doth lead them. For there is great difference between numbness or senselessness, and judgement: he then that maketh a choice in things, (if after the thing be well considered and weighed he be not bitten with the testimony of an evil conscience) is happy. For this peace only can make, that our works please God. By this means that vain excuse is taken away, which many pretend by ignorance, seeing their error is entangled with dullness and sluggishness. For if good intention (as they call it) were sufficient, in vain were that examination, whereby the spirit of God here esteemeth the deeds of men.  
23 He that judgeth, etc. Very well he hath expressed in one word, the affection of a wavering & uncertain mind, what is necessary to be done. For he that judgeth wavereth hither and thither, & is holden in suspense between divers deliberations, not knowing whereunto to incline. Seeing then the beginning of a good work is the certainty, and as it were the pleasant security of a mind that is well stayed before God: there is nothing more contrary to the approbation of our works, then wavering or doubting. And would to God, this sentence were well grafted in the minds of men: namely, that nothing is to be taken in hand, but that of the which the mind is fully resolved, 
nothing must be done with a wavering mind.  that it is acceptable to God: men would not keep such a stir in many parts of their life, or waver, or thrust on themselves with a blind force, wheresoever their own imagination carrieth them. For if our life be tied unto this modesty, that one should not touch a morsel of bread with a doubting conscience, how much greater circumspection ought to be had in the greatest things? For whatsoever is not of faith. The reason of this comdemnation: namely, that every work how excellent & glorious so ever it be, if yet it be not grounded upon a right conscience, is counted for sin. For God regardeth not the outward show, but the inward obedience of the heart. Of that only dependeth the estimation of our works. Furthermore, what kind of obedience is that, if any take upon him that, of the which he is not persuaded, it is approved of god? where then such doubting is, he is justly condemned of prevarication, because he doth against the testimony of his conscience. The word faith is put here, for a constant persuasion of the mind, 
Faith for a firm persuasion.  and firm (as I may say) certainty, and that not every assurance, but such as is gathered of the truth of God. Therefore, wavering and doubtfulness do corrupt all our actions, how beautiful soever otherwise they be. Now seeing a godly mind can no where find a sure stay but in the word of God: here all feigned worshippings, and whatsoever works are deviced by man's brain, do vanish away. For whiles that is condemned, whatsoever is not of faith, that is rejected, whatsoever is not grounded, and approved by the word of God. Although this also is not enough, that that should be approved by the word of God, which we do, except the mind trusting to that persuasion do cheerfully prepare itself unto the work. Therefore this is the beginning of a right life, to clean unto the word of God, 
The beginning of a right life.  and go wheresoever the same doth call us, lest our minds should waver.   

CHAP. 15.  1 WE who are strong, aught to bear the infirmities of the weak, and not to please ourselves. 2 For every one of us ought to please his neighbour, in that that is good to edifying. 3 For Christ pleased not himself: but as it is written, the rebukes of those rebuked thee fell upon me. 
WE who are strong. Lest they who have profited more than others in the knowledge of God, should think it unmeet that more burden should be laid upon them, he showeth how that strength ought to be bestowed, wherein they excel others: namely, to support the weak, that they fall not. For as God appointeth those for the instructing of the ruder sort, to whom he hath given greater measure of knowledge: so look whom he hath strengthened, to those he hath commended the weak, that they might be supported by their strength: for so ought all gifts be communicated amongst the members of Christ. The stronger therefore any is in Christ, the more he is bound to support the weak. Where as he saith a christian man ought not to please himself, he signifieth that he ought not to direct his study to satisfy himself: as they are wont to do, who being content with their own judgment do carelessly neglect others. And in deed this is a most apt admonition for the present matter, because there is nothing more hindereth or letteth our obedience, than that every man is so much addicted to himself, that others being rejected, he followeth only his own counsels and affections.  
2 For every on of us. Here he teacheth that we are bound unto others: and therefore that it is our part to satisfy them, and hearken to them: neither is there any exception, but we must apply ourselves to our brethren, when according to the word of God we may do it to their edification. Here therefore are two propositions: namely, that we not being content with our own judgement, and not resting upon our lusts or affections, 
How we should apply ourselves to our brethren.  aught to do our endeavour, and strive every where, to satisfy our brethren. The other, that whiles we apply ourselves to our neighbour, we ought to have regard unto God, that our end be their edification. For a great many cannot be pleased unless thou cocker their lust. So that, if thou wilt be gracious with a many, thou must not so much regard their salvation, as to satisfy their folly: neither mayest thou respect what is expedient, but what they covet to their own destruction. Thou must not therefore study to please such, as like nothing, but that is evil.  
3 For Christ pleased not himself. If it be meet the servant should refuse nothing, that the master taketh upon him, it were very absurd, that we would covet to exempt ourselves from this necessity of bearing the infirmities of others, whereunto, Christ whom we rejoice to be our king and Lord, submitted himself. For he having omitted the regard of himself, did give himself wholly hereunto. For in him is truly verified, what soever the Prophet saith, Psal. 69.10. And amongst other things, 
Psalm. 69.10.  he also putteth this down, that the zeal of the Lord hath even eaten him up. And the rebukes of them that rebuked the Lord fell upon him. Whereby he signifieth, that he burned with such zeal of the glory of God, & was taken with such desire of advancing his kingdom, that having forgotten himself, he was (as it were) swallowed up of this only cogitation: that he had so consecrated himself unto the Lord, that it did grieve him at the heart, so often as he saw the wicked profane his holy name. Although that second part, of the rebukes of god, may have 2. acceptions, either that he was no less grieved with the reproaches which the wicked did commit against God, then if he himself had borne them in his own person: or that it vexed him no less to see God injuriously dealt withal by others, then if he had been the author of it himself. And if Christ reign in us, as he must needs reign in all his faithful, this sense or affection shall also flourish in our hearts, that whatsoever derogateth the glory of god, shall grieve us no less, then if it were resident in ourselves.  
Now then let them go, whose whole hearts delight is to get great honours of them, who blasphems the name of God, tread Christ under foot, both contumeliously rend, and also persecute with sword and fire, his gospel. Surely it is not safe to be so greatly honoured of them, of whom Christ is not only contemded, but also contumeliously handled,  4 For whatsoever things are written afore hand, they are written for our learning: that through patience, and comfort of the scriptures we might have hope. 5 And the God of patience, and consolation, give unto you, that ye may altogether think one thing, according to jesus Christ: 6 That with one mind, and one mouth, ye may glorify God and the father of our Lord jesus Christ. 
4 For whatsoever things. This is the application of the example, lest any should think this to be too far fetched, that he should exhort us to the imitation of Christ. Yea verily (quoth he) there is nothing in the Scriptures which may not serve to your learning, and institution of your life. A notable place, wherein whiles we understand there is no vain, or unprofitable thing contained in the oracles of God, withal we are also taught to profit in the reading of the Scripture unto piety, and holiness of life. Whatsoever then is set down in Scripture, let us labour to learn it. For it were contumely against the holy spirit, if we should think he hath taught any thing, which were not material for us to know: secondly whatsoever is taught there, let us know, it doth tend to the increase of godliness. 
The use of the old Testament is not done away from Christians.  And although he speak of the old Testament, yet is the same to be understood also of the writings of the Apostles. For if the spirit of God he every where like itself, there is no doubt but now by the Apostles, as in old time by the Prophets, he hath tempered his doctrine to the edification of his. Furthermore, by this place fanatical spirits are notably overthrown, who brag that the old Testament is done away, and belongeth not at all to Christians. For with what face can they turn Christians from those things, which Paul testifieth to be ordained of God, unto their salvation? And whereas he addeth, that through patience and comfort of the scriptures, we might have hope, it comprehendeth not, all the parts of that profit, which is to be gathered by the word of God: but briefly noteth the chief end. For hereunto specially serve the Scriptures, that they might erect the minds of men: (Being prepared unto patience, and strengthened by consolations) unto the hope of eternal life, and keep them in the meditation thereof. The word exhortation, for the which others translate consolation, is not disliked of me: but that consolation agreeth better with patience, because this ariseth, out of that. For then are we prepared to bear adversities patiently, when the Lord doth temper them with consolation. For the patience of the godly, is not that hardness which the Philosopher's command: but that meekness, whereby we do willingly submit ourselves to God, whiles the taste of his goodness, & fatherly love doth make all things sweet unto us. The same nourisheth and sustaineth hope in us, that it fail not.  

How God is called the God of patience.  5 And the God of patience. God is so called of the effects, which before were attributed to the scriptures, albeit in a very good manner, yet in a divers. For God only is the author of patience and consolation, because by his spirit he infuseth them both into our hearts, howbeit, he useth his word as an instrument thereunto. For first he teacheth which is true consolation, and which is true patience: then he inspireth and grafteth that doctrine in our minds.  
Furthermore, after he had admonished & exhorted the Romans to their duty, now he turneth unto prayer. Because he knew very well, it was to no purpose to entreat of the duty of any man, unless God did inwardly accomplish that by his spirit, which he spoke by the mouth of a man. The sum of his prayer is, that he would bring their minds into a true consent, & would cause them truly to agree amongst themselves. And withal he showeth of what sort this bond of unity is, while he would they should consent according to Christ. For that is a miserable conspiracy which is out of God: and that is out of God, which alienateth us from his truth. And to the end he might the rather make the consent is in Christ commendable, he showeth how necessary it is: seeing God is not truly glorified of us, unless all our hearts and tongues consent to his praise. It is to no purpose therefore that any should boast, that he will glorify GOD after his manner: for God so esteemeth the unity of his servants, that he will not have his glory sounded, amongst dissensions, and contentions. This one consideration ought sufficiently to bridle the unruly riot of contending and brawling, which at this day beareth too great a sway in the minds of many.  7 Therefore receive one another, as Christ hath received you to the glory of God. 8 And I say that jesus Christ was the minister of circumcision, for the truth of God, to confirm the promises made unto the fathers. 9 And the gentiles ought to praise God for his mercy: as it is written, for this cause I will confess thee amongst the Gentiles, and will sing unto thy name. 
10 And again he saith, rejoice you gentiles with his people.  11 And again, praise the Lord all ye gentiles, & magnify him together all ye people. 12 And again Esay saith, there shallbe a root of less, and he which shall rise to rule the nations, in him shall the gentiles trust. 
7 Therefore receive one another. He returneth unto his exhortation, for confirmation whereof, he always retaineth the example of Christ. For he having embraced, not one or two of us, but altogether, hath so joined us together, that we ought to cherish one another, if that we will abide in his bosom. So then we shall confirm our vocation or calling, if we separate not ourselves from those, to whom the Lord hath bound us. This parcel: to the glory, may be referred either unto us, or unto Christ only, or unto us and him together. Which latter doth like me best, to this sense, as Christ hath manifested the glory of his father, in receiving us all into favour, when we stood in need of mercy: so we also to the setting forth of the glory of the same God, aught to establish that conjunction, which we have in Christ.  
9 And I say that jesus Christ. Now he showeth how Christ hath received us all: where he leaveth no difference between the jews and Gentiles, save that he was first promised to the jews, and in a manner peculiarly appointed to them, before he should be exhibited to the Gentiles. Howbeit he showeth that even in that, which was the cause of all contentions, there was no difference between them: because he collected or gathered them both, from a miserable dissipation or dispersion, and being gathered together hath brought them into the kingdom of the father, that they might be one flock in one fold, under one shepherd.  
Thereupon he inferreth, that they ought to agree amongst themselves, and not contemn one another, seeing Christ did contemn neither of them. First therefore he speaketh of the jews, and saith, Christ was sent unto them, that he might fulfil the truth of God, in performing the promises given to the fathers. And this is a singular honour, that Christ being Lord of heaven and earth, became flesh, that he might serve to their salvation. For the more he humbled himself for their sake, the more he honoured them. And that he taketh as undoubted for a thing confessed: whereby it is more wonderful, that there should be so great impudency in certain frenzy heads, that they doubt not to conclude in the flesh, and tie unto this present world, all the promises of the old Testament. And lest the Gentiles should arrogate to themselves any dignity above the jews, Paul plainly denounceth that salvation which Christ brought, in respect of the covenant, to be proper unto the jews: because by his coming he fulfilled that which the Father in old time promised to Abraham, and so was the minister of that people. Whereby it followeth, that the old covenant indeed was spiritual, notwithstanding it was annexed unto earthly figures. For that accomplishment of the which Paul now speaketh, must needs he referred unto eternal salvation. Finally, lest any should cavil, that salvation was only promised to the nephews, seeing the covenant was committed to the hands of Abraham, expressly he bindeth the promises to the fathers. Therefore either the virtue of Christ shallbe contained in corporal benefits, or the covenant made with Abraham is extended further then to the flesh.  

The calling of the Gentiles.  9 And the Gentiles for his mercy. This is the other member, in confirming whereof, because it was doubtful, he stayeth longer. 
Psal. 18.50. 2. Sam. 22.50.  The first testimony which he citeth, is taken out of the 18. Psalm, which Psalm is rehearsed in the second of Samuel: where without doubt is uttered a prophesy of the kingdom of Christ. Furthermore Paul proveth the calling of the Gentiles thereby, because there is promised the confession of the glory of God amongst the Gentiles. For we can not preach God truly, but amongst such as do truly hear his praises, whiles they are published of us. Wherefore, that the name of God might be celebrated amongst the Gentiles, they must needs be endued with knowledge, and come into the fellowship of the people of God. For thou mayest see this every where in the Scripture, that the praise of God can not be preached, but in the congregation of the faithful, whose ears are capable to hear his praise.  
10 Rejoice ye Gentiles with his people. Where as they commonly interpret this verse, as thought it were taken out of the song of Moses, that I like not, because in that place Moses goeth about rather to terrify the adversaries of Israel, with his greatness, then to invite them unto a common rejoicing. Therefore I take it rather to be borrowed out of the 67. psalm: Where it is said, Let the Gentiles rejoice and be glad, 
Psalm. 67.5.  because thou judgest the people in equity, and governest the nations in the earth. And whereas Paul hath added of his own, with the people of God, that he hath done by the way of explication. For there in deed the Prophet joineth the Gentiles with Israel, and inviteth both of them to gather unto rejoicing, which can not consist, but in the knowledge of God.  
11 Praise him all ye nations. Neither is this place unaptly applied. For how should they praise God, who know not his greatness? they can do that no more, then call upon his name when they know it not.  
It is therefore a very fit prophesy to prove the calling of the Gentiles. And that may better appear by a reason which is added there: for he biddeth them give thanks for his truth and mercy. 
Psal. 117.1.   
12 Again isaiah, etc. This prophesy is most excellent of all. 
Esay. 11.10.  For there the Prophet (things being almost brought to desperation) comforteth the small remnant of the faithful, namely in this, that there should arise a graft out of the dry and dead stock of the house of David, and a branch should flourish out of the despised root, that should restore the people of God to their former glory.  
It is manifest by the description there put down, that this plant or graft is Christ the redeemer of the world. Secondly he addeth, that he shall be erected for a sign to the Gentiles, that he might be unto them for their salvation. These words verily differ somewhat from the Hebrew text. For whereas we read here, he doth rise, the Hebrew text hath, He shall stand for a sign, which is all one: namely that he should appear manifestly like a sign. For the word hope they have to seek: but according to the common use of scripture, to seek God is nothing else, then to hope in him.  
And the calling of the Gentiles is twice confirmed in this prophesy, first by that is said, Christ must be erected for a sign unto them, which Christ reigneth among the faithful only: and secondly by that is said, they shall hope in Christ: which cometh not to pass without the preaching of the word, & lightening of the spirit. Hereunto agreeth the song of Simeon. But hope in Christ is a testimony of his deity.  13 And the God of hope fill you with all joy, and peace in believing, that ye may abound in hope, through the power of the holy ghost. 14 And I myself also, am persuaded of you my brethren, that you also are full of goodness, & filled with all knowledge, and are able to admonish one another. 15 Nevertheless brethren I have somewhat more boldly after a sort wirtten unto you, as it were putting you in remembrance, through the grace that is given me of God. 16 That I should be the minister of jesus Christ towards the Gentiles, consecrating the Gospel of Christ, that the offering up of the Gentiles might be acceptable, being sanctified by the holy spirit. 
13 And the God of hope. Now also as before he concludeth with a prayer, wherein he wisheth that that might be given them of the Lord, what so ever he had commanded.  
whereby appeareth the Lord doth not measure his precepts by our strength, or power of free will: neither doth he therefore command those things concern our duty, that we trusting to our own strength might buckle ourselves to obedience: 
Wherefore the Lord commandeth such things as we are not able to fulfil of ourselves.  but he commandeth such things as stand in need of the help of his grace, that he might provoke us to the study of prayer.  
And when he calleth God the God of hope, he hath respect unto the next verse: as though he said, that GOD therefore in whom we altogether hope, fill you with joy, that is, with alacrity of conscience: secondly with unity and concord, and that in believing: because to the end our peace may be approved of God, we must be knit together by pure and sound faith.  
If any man had rather take this saying, in believing, to be put for, unto or into faith: The meaning shall be; that they ought to apply their peace unto faith.  
For them we are rightly prepared unto faith, when we being quiet and of one mind willingly embrace that is taught. Yet is it better, to say, that faith is joined to peace and joy, because it is the bond of holy and lawful concord, and the support of godly joy. Although that peace also might be understood, which every one hath inwardly with God: yet the text leadeth us rather unto the former exposition. Furthermore he addeth, that ye might abound in hope. Because by that means also hope is confirmed and increased in us. This parcel, by the power of the holy ghost. Noteth that all those are the gifts of God's bountifulness: and the word power hath his emphasis, to set forth this wonderful power, whereby the spirit worketh in us, faith, hope, joy, and peace.  
14 And I am persuaded. This is a preoccupation or a kind of concession and granting, to appease the Romans, if they thought themselves to be nipped or dishonoured, by so many and so serious admonitions, and so consequently to be injuried. He therefore excuseth himself, that he durst take upon him amongst them the person of a teacher and exhorter: and he saith that he did it, not because he disinherited their wisdom, goodness, and constancy, but because he was compelled thereunto by his office. For so he putteth away all suspicion of rashness, which chief consisteth herein, if any man thrust himself into another man's office, or handleth those things which are not meet for him. Wherein we may see the singular modesty of this holy man, to whom nothing was more acceptable, then to be nothing reckoned of, so that the doctrine he preached, might have authority. the Romans were very arrogant, yea the name of their city made the poorest of them proud: to that they could hardly abide a teacher that was a stranger, yea a barbarous fellow and a jewe.  
Paul will not in his own private name, fight with this haughtiness: but yet as it were by stroking of it, he subdueth it, whiles he testifieth that he taketh these parts upon him, by reason he was an Apostle. You are full of goodness, being filled with all knowledge, etc. There are two things specially required in him that giveth counsel, 
Two things required in him that giveth counsel.  the first is humanity, which doth both move his heart to help his brethren with his counsel, and also temper his countenance and words with lenity: secondly the dexterity of counsel, or prudency, which may both get unto him authority, and also profit his auditors unto whom he directeth his speech. For there is nothing more contrary unto brotherly admonitions than malignity and arrogancy, which causeth that we proudly contemn those that err, and had rather laugh them to scorn, then correct them. Roughness also or bitterness if it appear either in words or countenance, it maketh our admonition fruitless.  
Finally, howsoever you excel as well in the affection of humanity as of lenity or gentleness, yet shall you not be meet to admonish, unless you excel in prudency, and experience of things. Therefore he attributeth to the Romans, both those faculties or abilities, giving testimony unto them, that they are able enough to exhort one another without the help of others. For he confesseth they abounded both in courtesy, or gentleness, and also in knowledge or experience: whereby it followeth they were able to exhort.  
15 But I have written more boldly unto you, etc. Now followeth his excuse, wherein to the end he might be the more modest, by the way of concession or granting he saith, that he did somewhat boldly, in taking upon him to meddle in that thing, which they were able to perform by themselves: but he addeth, that he took upon him this boldness, for the necessity of his office, because he was a minister of the Gospel to the Gentiles: and therefore he could not pass them, who were among the Gentiles. Yet he so humbleth himself, that he holdeth up the dignity of his office. For objecting the grace of God, whereby he was advanced unto that degree of honour, he could not suffer any thing to be contemned which he did in the right of his Apostleship.  
Finally, he denieth that he hath taken upon him the office of a teacher, but of an admonisher: whose duty is to bring into remembrance those things which otherwise are not unknown.  
16 Consecrating the Gospel. So I had rather translate it, then as Erasmus at the beginning administering. For there is nothing more certain than that Paul here alludeth unto the sacred mysteries, which were accomplished by the priest. He therefore maketh himself a Bishop or Priest in the ministery of the Gospel, who offereth in sacrifice the people which he winneth unto God: and in this manner he worketh or laboureth in the sacred mysteries of the Gospel. And this assuredly is the priesthood of a Christian Pastor, by bringing men into the obedience of the Gospel, to offer them as it were in sacrifice unto God: and not as the Papists have hitherto proudly bragged, by the offering up of Christ to reconcile men unto God. Neither yet doth he here simply call ecclesiastical pastors priests, as by a perpetual title: but Paul going about to commend the dignity, and efficacy of the ministery, by occasion hath used this metaphor. Let this therefore be the end unto the preachers of the Gospel in their function, namely to offer unto God the souls of men being purified by faith.  
That which Erasmus afterward put down by the way of correction, namely sacrificing the Gospel, is not only improper, but also doth darken the sense. For the Gospel is rather like a sword, wherewith the minister sacrificeth men unto God for offerings. He addeth that such oblations are acceptable unto God: which maketh not only to the comnendation of the ministery, but also to the singular comfort of them, who yield themselves to be consecrated. Now as the old sacrifices were dedicated to God by external sanctifications and washings: so also these oblations are consecrated to the Lord by the spirit of sanctification, by the virtue of whose power inwardly working, they are separated from this world. For although the purity of the soul doth arise from the faith of the word, yet because the voice of man, by itself is uneffectual and dead, the office of purifying is truly and properly given to the spirit.  17 I have therefore wherein to glory by Christ jesus, in those things which appertain unto God. 18 For I dare not speak any thing of those things, which Christ hath not wrought by me, into the obedience of the Gentiles in word and deed. 
19 In the power of signs and wonders, in the power of the spirit of God, so that from Jerusalem, and all the coasts round about unto Illyricum, I have caused the Gospel of Christ to abound.  20 Yea, so I enforced myself to preach the Gospel, not where Christ was named, lest I should build on another man's foundation: 21 But as it is written, to whom he was not spoken of, they shall see: and they which hard not, shall understand. 
17 I have therefore. After he had in a general sort commended his calling, that the Romans might know he was a true and undoubted Apostle of Christ: now he addeth testimonies, whereby he proveth that he did not only take upon him the office of an Apostle, being laid upon him by the ordinance of God, but also did notably adorn the same. And also he putteth in mind of his fidelity, which he performed in discharging that function. For it is too small purpose that we are ordained, unless we answer our calling, and discharge our duty. Neither doth he that with a desire to get glory, but because nothing was to be omitted which might procure grace and authority to his doctrine with the Romans.  
Therefore he glorieth in God, not in himself: because he respecteth nothing else, then that God might be truly praised. And whereas he speaketh only negatively, it is verily a sign of modesty, but it serveth to win credit unto those things which he goeth about to maintain: as if he said, the truth itself doth minister unto me so much matter of glory, that I need not to seek for false and foreign praises: I am content with true praises.  
Perhaps also his meaning was to prevent sinister reports, which he knew to be scattered abroad by evil persons: and therefore he foreshoweth that he will not speak, but of things well known.  
●8 Into the obedience of the Gentiles. This parcel noteth what his purpose is, namely that he might make his ministery to be esteemed of with the Romans, lest his doctrine should be without profit. By the signs therefore he showeth, that God by the presence of his power, did give testimony to his preaching, and in a manner did seal his Apostleship: so that now none ought to doubt but he was ordained and sent of the Lord. The signs are, word, work, and miracles: whereby appeareth that the name work, containeth more than miracles. At length he concludeth, in the power of the spirit: whereby he signifieth that these could not be done, but by the spirit. To be brief, he affirmeth that as well in teaching as doing, he had a power & virtue in preaching Christ, wherein the wonderful power of God appeared: secondly, he sayeth miracles were added, which were as seals for the surer knowledge of that thing. First he putteth word and work, than he expresseth one kind: namely the power of working miracles. So also it is taken with Luke, 
Luke. 24.19.  where he saith, Christ was mighty in word and deed. Also with john, where Christ himself sendeth the jews unto his works, 
john. 5.36.  where they might have testimony of his Deity. Neither doth he simply name miracles, but doth adorn them with two titles. And whereas he saith, The power of signs and wonders, 
Acts. 2.23  Peter in the Acts hath virtues, and signs, and wonders. And surely they are testimonies of God's power to awake men, that being astonished at the power of God, they might wonder at him, and also worship him: neither are they without signification, but they stir us up to understand somewhat of GOD. 
The true use of miracles.  This is a notable place of the use of miracles: nemely that they should get unto God amongst men, reverence and obedience.  
So thou readest in Mark, 
Mar. 16.20. Act. 14.3.  that the Lord confirmed his doctrine by miracles that followed. So Luke saith, that the Lord gave testimony to the word of his grace by miracles. It is manifest therefore that those miracles which seek the glory of creatures and not of God, which bring credit unto lies, and not unto the word of God, are of the devil. I refer the power of the spirit of God, which he hath put in the third place, unto them both.  
19 That from Jerusalem, even unto Illyricum. He addeth also a testimony from the effect: because that success which did follow his preaching, did pass all man's strength.  
For who could gather so many Churches unto Christ, unless he were helped by the power of God? From jerusalem unto Illyricum (quoth he) I have spread abroad the Gospel: neither have I done that by a direct course hasting unto the end, but every where about, going through all those regions are between. But the verb Pepleromenai which according to some we have translated, to fill, doth signify to make perfect, and supply that is wanting. Whereupon Pleroma is called of the Grecians, as well perfection, as a supplement, or fulfilling. I do willingly expound it thus, that he dispersed the preaching of the Gospel, as it were by supplying it. For others had begun before, but he did scatter it abroad further.  
20 Yea I enforced myself to preach the Gospel. Because it stood Paul upon not only to prove himself to be a servant of Christ and Pastor of the Christian Church, but also to win unto himself the person and office of an Apostle, that he might the rather be heard of the Romans: he putteth here a proper and peculiar note of Apostleship. 
What it is to be an Apostle.  For the office of an Apostle is, to sow the gospel where it was not preached before: according to that commandment, 
Mar. 15.16  go, preach the Gospel to every creature. Which ought diligently to be noted, lest we draw that unto an universal example, which doth peculiarly agree unto the order of Apostles. Neither is it to be disliked that there is a successor substituted in his place, who did build the church. So then Apostles are as it were the founders of the church: pastors which succeed them, aught to maintain, and increase that building which was raised up by them. He calleth that another man's foundation, 
1. Cor. 3.11. & Ephe. 1.20.  which was laid by another man's hand. Otherwise Christ is the only stone whereon the Church is founded.  
21 But according as it is written. He confirmeth that by the prophesy of isaiah which he said of the sign of his Apostleship. 
isaiah. 52.10.  For he in the 52. chap. & 10. verse: When he speaketh of the kingdom of the Messiah, amongst other things foreshoweth, that the same must be dilated over all the world. And that the knowledge of the same Christ must be brought unto the Gentiles, to whom his name was not hard of before. It was expedient this should be done by the apostles, to whom specially commandment was given: Therefore the Apostleship of Paul was thereby manifest, that this prophesy is fulfilled in him. Wickedly shall any man go about to draw this unto the office of pastors, because we know in Churches rightly ordered, where the verity of the Gospel was received long ago, the name of Christ must be continually preached. To this end therefore was Paul a preacher of Christ yet unknown, unto foreign nations, that after his departure in every place the same doctrine might daily sound forth in the mouth of the pastors. For it is sure that the Prophet entreateth of the beginnings of the kingdom of Christ.  22 Therefore I have also been often let to come unto you. 23 But now having no more place in these countries, and being desirous many years ago to come unto you, 24 When I shall take my journey into Spain, I will come unto you. For I trust to see you in my journey, & to be brought on my way thitherward by you: after that I have been somewhat filled with your company. 
22 Therefore, etc. Now also he draweth that to another end which he said of his Apostleship: namely to excuse himself that he never came unto them, seeing he was no less ordained for them then for others.  
By the way therefore he declareth, the sowing the Gospel from judea even unto Illyricum, he did (as it were) accomplish a certain course enjoined him of the Lord, which being finished he purposed not to neglect them. And least in the mean while they should think they were neglected, he taketh away that suspicion, when he testifieth there was no want of will long ago.  
That he therefore did it no sooner, that came to pass by a just let: now he putteth them in hope, so soon as he may for his calling.  
And out of this place a weak argument is drawn to prove Paul's going into Spain. For it followeth not straightways that he did it, because he was so minded. For he speaketh only of hope, whereof he as well as others of the godly many time, might be made void.  
24 For I trust. He toucheth the cause, why he wished of long time, and now purposed to come unto them: namely that he might see them, and might enjoy their sight and communication, and also might show himself unto them according to his office. For under the coming of the Apostles is also contained an increase of the Gospel, when he saith, That I may also be brought on in my way thither by you: thereby he declareth how much he promiseth unto himself of their courtesy or humanity: Which we have admonished before to be a notable kind of getting favour. For look by how much every one heareth that greater trust is given to him, by so much the more he thinketh himself to be bound: because we count it filthy and uncivil, to deceive the opinion conceived of us. And where as he addeth, after that I have been somewhat filled with your company, he testifieth the mutual benevolence of his mind towards them, whereof that they should be persuaded, it was greatly necessary for the Gospel.  25 But now I go to Jerusalem to minister unto the Saints. 26 For it hath pleased them of Macedonia and Achaia to make a communication to the poor saints which are at jerusalem. 27 It hath pleased them I say, and their debtor they are. For if they have made the Gentiles partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When I have therefore performed this, and have sealed them this fruit, I will pass by you into Spain. 29 And I know that when I shall come unto you, I shall come in the abundance of the blessing of the Gospel of Christ. 
25 But now. Lest they should look for his coming straightways, and think themselves mocked or deceived, if he came later than they looked for, he foreshoweth what business he had then presently, that he could not forthwith take that journey: namely that he went to Jerusalem, to bear the alms which was gathered in Achaia and Macedonia. Yet withal hereby he taketh occasion to pass unto the commendation of that communication, to the end that by a kind of insinuation he might provoke them unto the like. For although he doth not plainly ask it, yet whiles he saith that Achaia and Macedonia ought to do it, he inferreth what was the duty of the Romans, who were in the same predicament. And that he had respect thereto he plainly confesseth to the corinth. 
2. Cor. 9.1.  I boast (quoth he) of your readiness, to all Churches, the they might be provoked by your example. And it was an argument of singular love, 
distance of place or diversity of nation ought not to let us from being bountiful to the faithful.  that when the Grecians heard, that the brethren which were at Jerusalem, stood in need: they considered not by how great distance of places they were severed from them: but counting them sufficiently nigh, with whom they were joined in the bond of faith, did relieve their poverty with their abundance. And we are to note the word communication, which he useth: for it expresseth, very well, with what affection we ought to secure the want of our brethren, namely because for the unity of the body, there is a common and mutual consideration. I have not translated the pronoun tina, because it often aboundeth with the grecians, and it seemeth to diminish the emphasey of this place.  
Whereas we have turned to minister, in Greek is the participle ministering, but that seemed more fit to express the mind of Paul. For he excuseth that through just occasion he was stayed, that he could not straightways with haste come unto Rome.  
27 And their debtor they are. Every man doth see, that that which is here said of debt, is not said, so much for the cause of the Corinthians, as of the Romans. For the Corinthians or Macedonians were no more indebted unto the jews then the Romans. And he addeth the cause of this bond, namely that they had received the Gospel from them: he taketh an argument from the comparison of the less with the greater, which he also useth in another place. Namely, 
1. Cor. 9.11.  that that recompense ought not to be though unjust, or grievous unto them, who for spiritual things give carnal, which by many degrees are more base. And this showeth the dignity of the Gospel, that it doth not only denounce them bond to the ministers thereof, but also to all that nation from whom their ministers came.  
And note the verb Leitourgesai, for to minister: which signifieth to do his office in the common wealth, and to undertake the burden of his calling: sometime also it is used in respect of sacred things. And I doubt not but Paul signifieth that it is a kind of sacrifice, when the faithful give of their own to relieve the poverty of their brethren. For so they do that duty of charity which they ought to do, and also they offer unto God a sacrifice of a sweet savour: but properly in this place he did respect that mutual right of compensation.  
28 When I shall have sealed this fruit unto them. A dislike it not that some do think, here is an allusion unto the manner of the old fathers, who were wont to shut up with rings or signets those things they would have safe. In this sort Paul commendeth his faith and integrity, as though he said, he were a sincere keeper of the money committed to him, no otherwise then if it were sealed unto him. By the name of fruit he seemeth to understand the increase, which he said of late to come unto the jews by the sowing of the Gospel. Like as the field doth nourish his dresser by bearing of fruit.  
29 And I know that when I shall come. These words may be understood two ways. 1. The first sense is, that he should find at Rome a plentiful fruit of the Gospel: for this is the blessing of the Gospel, when it fructifieth by good works. For whereas some restrain them unto alms, I do not like it.  
2 Or to the end he might make his coming unto them more worthy to be wished for, he saith, that he hopeth it should not be unprofitable, because it should bring great increase unto the Gospel, which he calleth the fullness of blessing, for a full blessing: whereby he signifieth prosperous success and increase.  
And this blessing depended partly on his administration, & partly an their faith: so than he promiseth that his coming unto them should not be in vain, upon whom he should not lose the grace given to him, but should bestow it well, through that alacrity of mind was in them to receive the Gospel. The first exposition is more received and also doth like me better, namely that he hoped to find that he chief wished: that is, the Gospel to flourish with them, and to proceed by notable successes, because they would excel in sanctity, and all kind of virtues. For he showeth the cause of his desire, namely that he hoped for some singular joy by the sight of them, whom he should see to flourish with spiritual riches of the Gospel.  30 And I beseech you brethren, by our Lord jesus Christ, and by the love of the spirit, that ye strive together with me in your prayers to God for me. 31 That I may be delivered from the unbelievers in judea: and that my ministery which I undertake towards Jerusalem, may be acceptable to the saints: 32 That with joy I may come unto you by the will of God, & together with you may be comforted. And the God of peace be with you all. Amen. 
30 And I beseech you brethrrn. By many places it is sufficiently known, how greatly Paul was hated in his own nation, for false slanders, as though he taught a falling away from Moses. He knew how much reproaches could do to oppress the innocent: and specially with those are carried with a rash zeal. Hereunto also came the testification of the spirit, whereof he maketh mention in the Acts. 
Act. 20.23.  Whereby he was oftentimes forewarned, that bonds and afflictions were at hand for him at Jerusalem. Therefore the more danger he saw, the more he was moved. Hence came it he was so careful to commend his health unto the Churches: neither let us marvel that he was so careful over his life, wherein he knew so great danger of the Church to be handled.  
Therefore the vehemency is in this obtestation, beareth witness how greatly the godly mind was troubled, whiles unto the name of the Lord, he addeth the love of the spirit, whereby the Saints ought to embrace one another: but yet in so great fear he ceaseth not to go on, neither doth he so fear danger, but he was ready to die willingly.  
Howbeit he armeth himself with the remedies given unto him of God. For he calleth for the help of the Church, that being helped by their prayers, he might thereby feel some comfort, according to the promise of the Lord: Where two or three shall be gathered together in my name, 
Mat. 18.20. Mat. 18.9.  there am I in the midst of them: and of whatsoever thing they shall consent in earth, they shall obtain it in heaven. And lest any should think this were a remiss or light commendation, he beseecheth them by Christ and the love of the spirit. And that is called the love of the spirit, 

What is the love of the spirit.  
Prayers is the only haven of refuge for the servants of God in distress.   wherein Christ doth join us together: because it is not of flesh, nor of the world, but of the spirit, which is the bond of our unity. Seeing then it is so great a benefit of God, to be helped by the prayers of the faithful, that even Paul himself, an elect vessel of God, thought it was not to be neglected of him: what intolerable bthernesse shall it be: if we wretches, and men of no price do contemn it? Howbeit out of such places, to take occasion to maintain intercessions unto dead Saints, is a token of too much impudency. That ye might strive with me. Erasmus hath translated it well, that ye might help me labouring: but because the Greek phrase hath more force, I chose rather to translate it word for word. For both by the word strive, he signifieth with what perplexities he was pressed: and when he biddeth them help him in this fight, he teacheth what affection the prayers of the Godly for their brethren ought to have: namely that they take upon them their person, as though they were plunged in the same necessity: lastly also it showeth what effect they have. For he which commendeth his brother to the Lord, by taking unto him part of his necessity, doth ease him so much. And surely if our strength consist in the invocation of the name of God, we can no way better confirm our brethren, then by calling upon the name of God for them.  
31 That my ministery towards Jerusalem. The slanderers by accusing him, had so prevailed, that he also feared, lest his office should be scarcely acceptable at his hands, which otherwise in so great necessity was convenient or seasonable. And hereby appeareth his wonderful gentleness, that he ceased not to take pains for those, of whom he doubteth whither he should be thankfully accepted or no.  
This mind we ought to follow, that we cease not to do good unto them, of whose thankfulness we are not assured. And note that he vouchsafeth them with the name of saints, to whom, he feareth, lest he should be suspected and scarce welcome: he knew also that the Saints sometimes might be carried by false reports, into sinister opinions: & although he knew they did him injury, yet he ceaseth not, to speak reverently of them. When he addeth, that I may come unto you, he signifieth that this prayer is also profitable for them, and it were good for them he were not killed in judea. Hereunto appertaineth the parcel, with joy. For this also should be profitable for the Romans, that he might come unto them merry, & void of all sorrow, to the end he might more courageously & stoutly bestow his labour upon them. And by the word refresh, or delight, he showeth how assuredly he was persuaded of their brotherly love. The parcel, by the will of God, admonisheth how necessary it is diligently to pray: because god only by his providence, doth direct all our ways. And the God of peace. By the note of universality I gather, that he doth not simply wish, that God might be present and favour the Romans, but that he might govern every of them. For I take the Epithe of peace, to be referred unto the present circumstance, that God the author of peace might preserve them altogether.   

CHAP. 16.  1 ANd I commend unto you Phoebe our sister, which is a faithful minister of the Church at Cenchrea. 2 That ye receive her in the Lord, as it is meet for the saints, and that ye assist her, in whatsoever business she shall stand in need of your aid. For she hath assisted many and me also. 3 Salute Prisca and Aquila, my fellow helpers in Christ jesus. 4 Who for my life have laid down their own neck: to whom not I only give thanks, but also all the churches of the Gentiles. 5 And the Church that is in their house. Salute my beloved Epenetus which is the first fruits of Achaia in Christ. 6 Greet Marie which bestowed great labour on us. 7 Salute Andronicus and junia my cousins and fellow prisoners, which are notable amongst the Apostles, & were in Christ before me. 8 Salute Amplias my beloved in the Lord. 9 Salute Vrbanus our helper in Christ, and Stachis my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus friends. 11 Salute Herodion my kinsman. Salute them which are of the friends of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, which women labour in the Lord. Salute the beloved Persis, which woman hath laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them. 15 Salute Philologus, and Julia's, Nereus, and his sister, & Olimpias, and all the Saints which are with them. 16 Salute one another with an holy kiss. The Churches of Christ salute you. 
AND I commend unto you, etc. A good part of this chapter is spent in salutations, which because they have no difficulty, it were to no purpose to stand long upon them. I will only touch those things, which require some light of exposition.  
First of all, he commendeth Phoebe, to whom he gave this Epistle to be brought. And first he commendeth her by her office, because she had an honest and holy ministery in the Church: Secondly, he bringeth another cause why they ought to receive her, and do unto her all duties: because she had always bestowed herself upon all the godly.  
Therefore because she is a minister of the Church at Cenchrea, even thereby he commandeth she should be received in the Lord. And when he addeth, as it is meet for the saints, he inferreth that it were unmeet for the servants of Christ, if they should show no honour nor bountifulness towards her. And surely seing it becometh us to embrace all the members of Christ, then ought we to embrace them which bear some public office in the Church, and to reverence them, & to love and honour them in a special manner. Secondly, as she was always officious towards all, so he commandeth that she should be helped now again in her affairs. For it is a point of humanity, not to forsake him, who by nature is ready to do good, if at any time he stand in need of the help of others. But to the end he might the rather move their minds, he reckoneth himself also among them, to whom she did good. Finally, this ministery of the which he speaketh, 
1. Tim. 5.9.  of what sort it was he teacheth in another place. For as the poor were maintained out of the common treasury: so they were looked unto by a public office. And unto this charge were widows chosen, who being lose from domestical cares, and hindered with no children, did covet to consecrate themselves wholly unto God by the duties of charity: therefore they were received into this function, as though they were bound & tied: as he that setteth his labour, ceaseth to be free and at his own pleasure. Whereupon the Apostle chargeth them to have violated their faith, who afterward did renounce the office they had once taken upon them. And because they were to live a single life, 
1. Tim. 5.11.  he forbiddeth them to be chosen under threescore years: namely, because he saw that the perpetual vow of single life was dangerous, yea pernicious, to such as were under that age. That holy office and profitable for the church, 
The coming up of Nuns  the estate of things waxing worse, did degenerate into the idle order of Nuns: which order albeit it was corrupt even from his first original, and contrary to the word of GOD, yet now it is so fallen from that beginning; that there is no less difference then between some holy place of chastity and a stews.  
3 Salute Prisca and Aquila. Those testimonies which he giveth here unto many, do partly tend to this end, that whiles they are had in honour who are honest and worthy, both honesty itself might be honoured, and they might have authority with such as could and would profit more than others: partly that they might answer to their former life, neither might they faint in the course of godliness, or their godly zeal quail.  
It is a singular honour which he giveth here to Prisca and Aquila, specially in a woman. Whereby the modesty of the holy man, the rather appeareth, who neither thinketh scorn to have, nor yet is ashamed to acknowledge a woman for his companion in the work of the Lord. And this was the wife of Aquila himself, 
Act. 18.1  whom Luke calleth Priscilla.  
4 To whom no● I only. Because prisca and Aquila did not spare their own life for the defence of the life of Paul, he testifieth that he himself privately doth give them thanks: yet he addeth, that thanks also are given unto them of all the Churches, that by this example he might also move the Romans. And worthily was the life of one man so dear and precious to all the Gentiles, for it was an incomparable treasure: wherefore it is no marvel though all Churches of the Gentiles thought themselves bound to his preservers. That which he addeth of the Church in their house is worth the noting. For he could not more honourably adorn their family, then with the title of the Church. For I do not like the word congregation, which Erasmus hath translated: for it is evident that Paul by the way of honour, hath used the sacred name of the Church.  
5 Who is the first fruits. This is an allusion unto the ceremonies of the law. For because men are sanctified unto God by faith, they which obtain the first place in the oblation, are fitly called the first fruits. Furthermore as every one was the formest, 
It is no small honour when God chooseth any for first fruits.  in respect of time, called unto the faith, so Paul doth give unto him the prerogative of honour: But this hath place, whiles the end answereth the beginning. And surely it is a singular honour, when God vouchsafeth to choose any for first fruits. For by the continuance of time there cometh a greater and more ample proof or trial of faith, whiles they which first begun, are not weary of running well. He testifieth again his thankfulness, whiles he maketh mention of those things Marie did for him. And it is sure he ascribeth these praises, that he might make them more commendable to the Romans, whom he praised.  
7 Salute Andronicus. Although Paul is wont to make no great account of kindred, and other things appertaining to the flesh, yet because that consanguinity which junia and Andronicus had with him, might greatly help that they might be the more easily known, he doth not neglect that praise also. There is more force in the second speech of praise, whiles he nameth them his fellow captives: because amongst the ornaments of Christian warfare, bonds are not reckoned in the last place. Whiles in the third place he nameth Apostles, 
The name Apostle largely taken  he taketh not this word in his proper and usual signification: But he extendeth it further: namely, unto all those which do not only instruct one Church, but for the publishing of the Gospel every where, do bestow their labour. They therefore who by carrying the doctrine of salvation hither and thither, did plant churches, are generally in this place called Apostles. For other where he restraineth it unto that principal order, which Christ at the beginning ordained in his twelve Disciples. Otherwise it were absurd that so great dignity should be ascribed unto them amongst few. Now because they had by faith embraced the Gospel before Paul, he doubteth not in that respect to prefer them before himself.  
11 Who are of the friends of Narcissus. It had been a thing too bad, that Peter should be omitted in so long a catalogue if he had been then at Rome. But he must needs have been there, if we believe the Romans. Howbeit if in doubtful things there is nothing better, then to follow a probable conjecture: no man of indifferent judgement, will believe that is true they affirm. For he had never been omitted of Paul. But it is worth the noting, that none of those glorious and honourable titles are hard here, by the which it might be gathered that noble men were christians: for whomsoever Paul reckoneth, they were obscure & unnoble at Rome. I take the Narcissus whom Paul nameth here, to be the freeman of Claudius, a man famous for many mischievous & naughty deeds. Whereby the goodness of God is more wonderful, which pierced into that impure house, & abounding withal wickedness: not that Narcissus himself was converted unto christ: but this was a great matter, that a house as it were like unto hell, should be visited with the grace of Christ. And seeing they did worship Christ sincerely, who lived under a huge Lion, under a most cruel spoiler, and corrupt man, there is no cause why servants should tarry for their masters, but every one should follow Christ for himself. Yea, the exception added by Paul doth declare that his family was divided, so that there were but a few which believed.  
16 Salute one another in an holy kiss. It is every where apparent by the scriptures, that a kiss was an usual & common token of good will amongst the jews. Perhaps less usual amongst the Romans: neither was it altogether strange amongst them, save that it was not lawful to kiss women, other than their kinswomen only. Howbeit that grew into a custom with them in old time, that Christians before the communication of the Supper, did kiss one another, to testify their good will by that sign: them afterward they gave alms, that they might confirm that in deed & effect, 
Whence the kissing of the pare proceeded.  which they represented by a kiss: as appeareth out of a certain homily of chrysostom. Hence came that rite which is at this day among the Papists; of kissing the Pax, & making oblation. The one whereof is mere superstition with out fruit: the other serveth to no end, but to full up the covetousness of the Priests, if yet it may be filled. Nevertheless paul seemeth not here precisely to exact a ceremony, but only exhorteth them to maintain brotherly love, which he discerneth from profane friendships of the world, which for the most part are either hypocritical, or are brought to pass by naughty deeds, or are retained by evil means, and they never tend to a right end. And wishing health as much as in him lay from the churches, he studieth to bind all the members of Christ among themselves with the mutual bond of love.  17 And I beseech you brethren, mark them diligently, which stir up division and offences, against the doctrine which you have already learned, that you may avoid them. 
18 For they that are such, serve not the Lord jesus Christ, but their own belly, & by fair speech & flattering do deceive the hearts of the simple:  19 For your obedience is come abroad among al. I am glad therefore of you: but yet I would have you wise, unto that which is good, and simple to that which is evil. 20 And the God of peace shall tread Satan under your feet shortly, the grace of our Lord jesus Christ be with you. Amen. 
17 And I beseech you etc. Now he putteth an exhortation, whereby all Churches stand in need now and then to be called on: because the ministers of Satan are always at hand by occasions to trouble the kingdom of Christ. And 2. ways they go about to make this disturbance: for either they sow dissensions, 
Two ways whereby the wicked labour to hinder the course of the Gospel.  whereby the minds of men are distracted from the unity of the truth, or they stir up offences, whereby they may be alienated from the love of the gospel. That cometh to pass, whiles the truth of God is scattered & drawn asunder with new doctrines, and devised of men: this, whiles by divers deceits it is made odious & contemptible. Who so therefore do either of these, he commandeth they should be marked, lest they deceive & beguile the simple: secondarily, he biddeth they should be avoided, because they are hurtful. Neither is it without cause that he requireth here attention or circumspection of the faithful: because oftentimes by our negligence and recklessness it cometh to pass, that such lewd fellows do greatly hurt the church, before they be met withal: also very often they creep in to hurt with wonderful subtility, except they be wisely considered. And note that he speaketh unto such, as were instructed in the pure doctrine of God: for it is a wicked & horrible divorcement, to divide those do consent in the verity of Christ. But it is an impudent detraction or surmise under the pretence of peace & unity, to defend conspiracy in lies and wicked doctrines. There is therefore no cause, why the Papists should seek a colour out of this place to procure hatred against us: because we do not resist or pull asunder the Gospel of Christ, but the lies of Satan, wherewith the Gospel hath hitherto been darkened. Yea Paul showeth plainly, that he doth not without exception, condemn every dissension, but such as divideth Catholic faith. For there is great weight in this saying. Which you have learned: because before that the Romans were taught aright, they must needs departed from their old manners, and institutions of their fathers.  
16 For they which are such. He addeth a perpetual note, whereby false Prophets may be known from the serauntes of Christ, 
A mark to know false prophets.  namely that they seek not the glory of Christ, but serve their belly. Yet because they creep in craftily, and by taking upon them the person of another, do hide their malice, withal he noteth what crafts they use, lest any should be deceived: namely that by fair speech they win favour unto them. The Preachers of the Gospel also have their gentleness and sweetness, but yet joined with liberty or boldness, that neither they flatter men with vain praises, or cocker their vices: but those decivers, both by their flattery steal unto them the hearts of men, & also spare and cocker vices, that they might hold them bound. He calleth such simple, as are not sufficiently circumspect to beware of deceits.  
19 For your obedience. This is a Preoccupation or preventing, whereby he showeth that he doth not therefore admonish them, as though he thought amiss of them, but because it is easy to fall here: as if he said, surely your obedience is commended every where, so that there is cause why I should be glad of you. Yet seeing that oftentimes men fall here, through simplicity, I would have you rude and simple to commit evil, but in that is good, that is, so often as is expedient, for the conservation of integrity, 
What simplicity is commended unto Christians.  I would have you very prudent. Here we see what simplicity is commended in Christians: lest they who at this day count sottish ignorance of the word of God for a high virtue should pretend this title. For although he praise the Romans, that they were obedient and tractable, yet he would have prudency and choice, to be added, lest their lightness of belief should be a pray to every deceit. Therefore he so rejoiceth of them that they are without fraud, that yet he would have them wise to beware. That which followeth, namely, God shall tread Satan, is rather a promise to strengthen them, than a prayer. For he exhorteth them that they fight courageously against Satan, promising they should shortly have the victory. In deed he is once overcome of Christ, but yet not so, but he may continually renew war: he promiseth therefore the last putting of him to flight, which appeareth not in the midst of the battle. Although he speak not only of the last day, wherein assuredly Satan shallbe trodden under feet: but seeing Satan at that time, as it were his reins being lose or burst, did proudly disturb all things, he promiseth that shortly it would come to pass, that the Lord would subdue him, and as it were give him to be trodden underfeete. Straightways followeth his prayer, that the grace of Christ might be with them: that is, that they might enjoy all those blessings which are provided for us by Christ.  21 Tymothie my fellow lobourer, and Lucius, and jason, and Sosipater, my kinsmen Salute you. 22 I Tertius which wrote out this Epistle, salute you in the Lord. 23 Gaius my host, and of the whole church saluteth you. Erastus the chamberlain of the city, saluteth you, & Quartus a brother. 24 The grace of our Lord jesus Christ be with you all Amen. 25 To him now that is able to confirm you according to my gospel: namely, the preaching of jesus Christ, according to the revelation of the mystery, which was kept secret since the world began. 26 But now hath been opened and published among all nations, by the scriptures of the Prophets, at the commandment of the everlasting God, for the obedience of faith. 27 To God I say, only wise, be praise through jesus Christ for ever, Amen. 
Written to the Romans from Corinth, and sent by Phoebe servant of the Church Which is at Ceuchrea.  21 Tymothy my fellow labourer, etc. The salutations he ascribeth serve partly to maintain love, amongst those were far asunder: partly that the Romans might know the subscription of their brethren in the Epistle. Not that Paul stood in need of the testimony of others, but because the consent of the godly availeth much. And the Epistle (as we may see) is concluded with the praise of God and thanksgiving, for he maketh mention of that singular benefit of God: namely, that he hath vouchsafed the Gentiles with the light of the gospel: wherein appeareth his infinite and unspeakable goodness. Although this praise hath also in it that, which may serve to set up and establish the confidence of the godly, that their minds being erected unto God, they may assuredly look for all those things, which are here ascribed to him: and also by his former benefits may confirm their hope touching that is to come. But because by gathering many things into one sentence, he hath made a long Period or stop, which is wrapped with a disordered placing of words, every member is to be divided of us. 
First, he giveth to God only all glory: secondly, to the end he might show how it is due unto him, by the way he rehearseth certain virtues of his, whereby appeareth, he only is worthy of all praise. He saith he is only wise: which praise whiles it is given to him, it is taken from all the creatures. Although Paul seemeth, after he hath spoken of the secret counsel of God, purposely to have added this praise, that he might draw all men into reverence and admiration of the wisdom of God. For we know, when men in the works of God find not out the cause, how ready they are to murmur. By adding that God is able to confirm the Romans, he assureth them of final perseverance.  
And that they might more certainly depend on his power, he addeth that the same is testified unto us in the Gospel: where thou seest, the gospel doth not only bring unto us present grace; but also doth bring unto us assurance of grace still to continue. For there, God doth not only promise to be our father in present, but also that he will be unto the end. Yea, his adoption is extended beyond death, because it bringeth us unto the eternal inheritance. The residue are put to commend the virtue and dignity of the Gospel. He calleth the Gospel, the preaching of Christ, so that surely the whole sum thereof is contained in the knowledge of Christ: he calleth his doctrine the revelation of the mystery: which ought not only to make us more attentive in hearing of it, but also impress an high reverence thereof in our hearts, and how high a secret that is, he signifieth, when he addeth that from the beginning of the world by so many ages it was hidden. Verily it hath not a proud and haughty wisdom, such as the sons of this world covet, of whom also it is therefore contemned: but it declareth those unspeakable treasures of celestial wisdom, above every capacity: which if the angels also themselves do reverence with admiration, surely no man can sufficiently wonder at it. Neither ought this wisdom to be therefore less esteemed, because it lieth hid under a base & simple style: because so it hath pleased the Lord, to subdue the arrogancy of the flesh. And because great doubt might arise, how this mystery which by so many ages was hidden, did so suddenly appear forth: he teacheth, that that came not to pass through the temerity of men, nor by chance, but by the eternal ordinance of God: where also he shutteth the gate against curious questions, which the waywardness of man's wit is wont to move. For whatsoever cometh suddenly and besides their expectation, they think it is done at unwares: whereby they gather oftentimes wickedly, that the works of God are absurd, or at the least they entangle themselves, with many troublesome doubts. Paul therefore admonisheth, that that which appeared now suddenly, was decreed of God before the world were made. But least any should make a doubt therefore, that he might charge the Gospel with newness, and to defame it, he allegeth the scriptures of the prophets, where that was forespoken, which we see now fulfilled. For all the Prophets have given so large testimony unto the Gospel, that it can not else where be better confirmed. And by this means God did rightly prepare the minds of his, lest the novelty of a thing wherewith they were not acquainted, should too much astonish them. 
Objection.  If any object that there is a contrariety in the words of Paul, because he saith that that mystery of the which GOD hath given testimony by his Prophets was hidden in all ages, this knot is easily unfolded by Peter, namely that the prophets, 
Answer. 1. Pet. 1.12.  whiles they diligently inquired of the salvation offered to us, did not minister to themselves, but to us. Therefore, God by speaking then, held his peace, because he held the revelation of those things, of the which he would have his servants to prophesy, in suspense. Although it is not certainly agreed upon among the learned, 
Ephe. 3.9.  1.27.  in what sense, both here and to the Ephes. he calleth the Gospel an hidden mystery. The opinion of them, is more firm, which refer it to the calling of the Gentiles, which Paul himself precisely toucheth to the Colos. Yet I, albeit I confess that to be one cause, 
 1.27.  can not be brought to believe, that is the only cause. It seemeth more probable unto me, that Paul had respect also unto the other differences of the old and new Testament. For although the Prophets in old time, taught all those things, which are expounded by Christ, and his apostles: yet they taught them with such obscurity, in comparison of the clear light of the Gospel, that it is no marvel, if they be said to have been hidden, which now are made manifest. Neither is it without cause that the prophet Malac. saith, 
Mal. 4.2.  there should rise the son of righteousness: neither that the prophet isaiah hath before hand so highly commended the embassage of the Messiah.  
Finally, nor that the Gospel is called the kingdom of god: but we may better gather by the thing itself, that then at length were the treasures of celestial wisdom opened, when the shadows being done away, God appeared to them in old time, by his only begotten son, as it were face to face. He maketh mention again of that end of the preaching of the Gospel, whereof he made mention in the beginning of the first Chapter, namely, that God might bring all nations into the obedience of faith.   
Laus Deo, soli sapienti in secula. Amen. C. R.   

A Table or Index, containing certain principal matters in the Commentaries of M. joh. Calvin upon the Epistle to the Romans, the first number showeth the Chapter, the second the Verse.  

A  
ABba father. cha. 6. verse, 8  
Abraham the father of the faithful. chap. 4. ver. 1. 16.  
Abraham justified by faith only. chap. 4. 3.  
Abraham how he was the heir of the world. chap. 4. 13.  
Abraham's laughter was without fault. chap. 4. 20.  
Abraham's body barren before the blessing of God. chap. 4. 19  
Abraham's faith. chap. 4. 3.  
Abuse of the kvowledge of the Gospel. chap. 2. 21.  
Adam a figure of Christ. chap. 5. 14.  
Adam's disobedience what harm it brought, chap. 5. 19  
Adoption of the jews. chap. 9 4.  
To expect adoption what it is. chap. 8. 23.  
External adoration. chap. 11. 4.  
Adulation must be avoided. chap, 12. 28. cha. 16. 18.  
edification necessary for the godly. cha. 14. 19  
Affection twofold in the godly. chap. 8. 23. cha. 9 2. cha. 11. 19  
Afflictions are furtherances of salvation to the godly. cha. 8. 28.  
Afflictions promote the glory of the faithful. cha. 5. 3. 5.  
Afflictions must be borne patiently. cha. 8. 29. 30.  
Afflictions of the godly momentany. chap. 8. 1●.  
Afflictions the end of the faithful. chap. 5. 3.  
Ambition is to be taken heed of. cha. 13. 13.  
Anabaptistes condemn all swearing. chap. 1. 9  
Anathema what it is. chap. 9 3.  
Anguish what it is. cha. 8. 35.  
Anxiety what it is. cha. 8. 35.  
The Apostles use great liberty in reciting the scripture. chap. 3. 4.  
To be ashamed for to hasten. cha. 9 33.  
Authority to be given unto God only. cha. 3. 10.  
The Authority of the sword confirmed. chap, 13. 4.   

B  
Baptism hath succeeded circumcision. chap. 4. 11.  
Baptism doth not justify. cha. 2. 25.  
The end of baptism, cha. 2. 25.  
Body put for that part of men is unregenerate, cha. ●. 10.  
The body must be kept undefiled from all pollution of superstition, cha. 11. 4.  
The body of death what it is, cha. 7. 24.  
The body of sin what it is, cha. 6. 12.  
Budaeus his place, cha. 9 3.   

C  
CAlling with 〈◊〉, cha. 8. 30.  
Calling of election, cha. 1. 6.  
To call for to raise, cha. 4. 17.  
Effectual & inner calling proper only to the elect, cha. 10. 16.  
The calling of the Gentiles witnessed by the Prophets, cha. 9 25.  
Calling of the Gentiles like unto a graffing, cha. 11. 18.  
Calumniations against the grace of God, cha. 6. 7.  
Catharites confuted, cha. 7. 25.  
The cause of the jews excetation, cha. 10. 19  
The causes of the salvation of the faithful, cha. 8. 28.  
The certainty of God's word whence it dependeth, cha. 3. 4.  
The certainty of salvation dependeth upon the goodness of God, cha. 8. 32  
Charity the bond of perfection, cha. 1●. 19  
Degrees of charity, cha. 16. 1.  
Children of righteousness who they are, cha. 6. 20.  
Christ eternal God, cha. 1. 3. 4.  
Christ the advocate and intercessor of the godly, cha. 8. 34.  
Christ why called Lord, cha. 10. 9  
Christ the only pattern of the faithful, cha. 8. 29.  
Christ the son of God, cha. 1. 4.  
Christ the first begotten son of God, cha. 8. 29.  
Christ the end of the law, cha. 10. 4.  
Christ the brother of all the godly, cha. 8. 29.  
Christ a man, cha. 1. 3.  
Christ the judge of the whole world, cha. 2. 16.  
Christ how he is a stone of offence, cha. 9 32.  
Christ the minister of circumcision, cha. 15. 8.  
Christ only our peace, cha. 5. 1.  
Christ how he hath purchased salvation for all, cha. 4. 25.  
Christ how he beseecheth the father for us, cha. 8. 34.  
Christ how he dwelleth in us, cha. 8. 10.  
Christ sent unto us filled with all heavenly treasures, cha. 8. 32.  
Christ wherefore he was sent, cha. 15. 8.  
Christ how he died to sin, cha. 6. 10.  
Christ by his own strength rose again, cha. 1. 4.  
Christ his manifestation twofold, cha. 3. 21.  
Christ his death the beginning of our reconciliation with God, cha. 5. 10  
Christ his death killeth sin in the faithful, cha. 6. 4.  
Christ by death hath done away our sins, cha. 4. 25.  
The efficacy of Christ his death, cha. 6. 5.  
The communication of Christ his death twofold. cha. 6. 7.  
Two natures in Christ, cha. 9 5.  
Christ his obedience, cha. 5. 19  
Christ his office, cha. 1. 16.  
Christ his resurrection, cha 1. 4.  
Christ his resurrection the work of the power of God, cha. 6. 4.  
Christ his resurrection hath gotten the victory for us, cha. 10. 9  
Christ his resurrection hath gotten righteousness for us, cha. 4. 25.  
The end of Christ his resurrection, cha. 10. 9  
Christ his triumph, cha. 7. 4.  
Christ his zeal, cha. 15. 3.  
To put on Christ what it is, cha. 13. 14.  
Who are true Christians, cha. 8. 9  
Christian life standeth in doing, cha. 12. 11.  
Christian priesthood what it is, chap. 15. 16.  
The Church is nourished by the secret providence of God, cha. 11. 2  
Circumcision twofold, chap. 2. 28.  
Which is true circumcision, cha. 2. 25.  
Circumcision did not justify, cha. 2. 25. 28.  
The use of circumcision, chap. 4. 11.  
Collections for the poor, cha. 15. 25.  
Common for profane, cha. 14. 14.  
Compassion may lawfully be in the godly even for the reprobate. cha. 9 2.  
Compassion necessary in the godly, cha. 12. 15.  
Communication of the faithful, cha. 12. 4. 15.  
divers complaints of the godly full of desperation, chap. 5. 3.  
A common wealth how it may be well governed, cha. 13. 3.  
Compassion necessary in the godly, cha. 12. 15.  
Concupiscence is sin. cha. 7. 7.  
Condemnation of mankind printed in all creatures. chap. 8. 21.  
Whither confession be the cause of our salvation. chap. 10. 10.  
Confession why it is put before faith. chap. 10. 9  
Conjecture which they call moral is a school imagination. chap. 4. 16. and 8. 16. 34.  
Coals of fire upon the head of our enemy. cha, 1●. 20.  
Conscience subject to the commandment of God only. cha. 6. 17.  
The conscience in steed of a thousand witnesses. cha, 2. 15.  
An evil conscience the heaviest torment. cha. 2. 15.  
With doubting conscience nothing ought to be done, cha. 14. 23.  
True consent what it is. cha. 15. 5.  
Conspiracy or consent out of God is miserable. cha. 15. 5.  
Contention for rebellion and stubbornness. cha. 2. 8.  
Contention is condemned. cha, 1. 28. & 13. ver. 13. & 14. 1.  
Who are contumelious. cha. 1. 28.  
The counsels of the godly are sometime turned of the Lord. cha. 1. 13.  
The consolation of the faithful. cha. 2. 5. & 4. 13. & 6. 14. & 8. 1. & 9 33. and 10. 8.  
Continual prayer. cha. 12. 12.  
The contrariety of the letter and the spirit. chap. 7. 6.  
The consolation of Pastors. cha. 1. 9  
Contentious and unprofitable questions must be avoided. cha. 14. ●  
Covetousness condemned. chap. 1. 28.  
Covenants why they differ from the promise. cha. 9 4.  
A twofold cutting off. cha. 11. 22.  
Curiosity is to be avoided. cha, 9 14. & 11. 23.   

D  
david the image of Christ. cha. 11. 9  
Day put for the brightness of celestial life. cha. 13. 12.  
The day of judgement horrible. chap. 2. 5.  
The day of judgement must be looked for. cha. 2. 16.  
Days superstitiously observed. cha. 14. 6.  
Death almost always present to the servants of God, cha, 8. 36.  
Death to what end it is to be wished for of the godly. cha. 7. 24.  
Death of sin the life of man. chap. 7. 9  
Death the reward of the reprobate, chap. 6. 23.  
The difference of right and wrong how it is graffed in the hearts of men, chap. 2. 15.  
The difference of the old and new testament, chap. 2. 28.  
Difference of meats, cha. 14. 5.  
The difference of the elect and reprobate, cha. 1. 13. & 7. 15. & 8. 9 18.  
Difference of the jews and Gentiles, cha. 3. 1.  
Diversity of the gifts of God, cha. 12. 6.  
Domitian how he is described of Pliny, cha. 3. 10.  
The doctrine of the Gospel not new, cha. 1. 2.  
Doubting called incredulity of Paul, cha. 4. 16.   

E  
Election founded only upon the good pleasure of God, cha. 9 7.  
Election respecteth not works to come, cha. 9 11.  
Election of God free, cha. 2. 11. 9, 11. & 11. 5.  
Election not tied to external causes, cha. 9 15.  
Election of the godly wholly to be referred unto the counsel of God, cha. 9 16.  
The cause of election must be sought in the purpose of God, cha. 9 14.  
The certainty of election, whence it is, cha. 8. 33.  
Secret election c●leth over the external calling, cha. 9 7.  
The elect vessels of mercy, cha. 9 23.  
The elect only are inwardly called, cha. 10. 1●.  
The number of the elect known to God only, cha. 11. 3.  
All are not elect though the doctrine be universal, cha. 10. 16.  
Our enemy must be loved, cha. 12. 20.  
Who is our enemy, cha. 12. 20.  
The special end of the scripture, cha. 5. 4.  
Esau why put behind his brother, cha. 9 13.  
Evil must not be requited with evil. cha. 12. 17.  
Evil must be overcome with good, cha. 12. 21.  
No excuse left for men, cha. 1. 20. 24.  
Example in dumb creatures, cha. 8. 19  
What it is to expect adoption, cha. 8. 23.  
The excellency of the jews, cha. 9 5.  
The use of examples cha. 4. 25.  
Exhortations ought to follow doctrine, cha. 6. 12.  
Excecation how it is of God, cha: 11. 30.   

F  
FAith begottten by the word of God, cha. 10. 13. 17.  
The seat of faith is the heart, cha. 10. 10.  
Faith the gift of God, cha. 1. 8. cha. 10. 16.  
Faith for the principles of religion, cha. 12. 6.  
Faith for a constant persuasion of the mind, cha. 14 23.  
Faith only justifieth, cha. 1. 17. 21. 28. & 4. 6.  
Faith how it justifieth, cha. 3. 21.  
Faith the mother of invocation, cha. 10. 14.  
Faith approved by the invocation of God, cha. 8. 16.  
Faith is not by and by found where the word is, cha. 10. 16.  
Faith and invocation joined together, cha. 10. 14.  
Faith and the merit of works, things utterly contrary, cha. 9 32.  
True faith what it is, cha. 10. 10.  
Whose faith is but an imagination, ibidem.  
The word faith hath divers significations, cha. 3. 28.  
The faithful are sure of eternal life, cha. 8. 30.  
Who may truly be counted faithful, cha. 5. 2.  
The faithful how they are conformed to the image of Christ, cha. 8. 23  
The faithful imperfect, cha. 6. 14. & 7. 14. 15.  
The faithful how they are graffed into Christ, cha. 6. 5.  
The faithful predestinate to salvation, cha. 9 11.  
The faithful why they are called the first fruits, cha. 8. 23.  
The faithful how they are justified, cha. 4. 5.  
The faithful how they die unto sin, cha. 6. 10.  
The faithful how they are approved before men, cha. 14. 18.  
Fame how far it is to be regarded of us, cha, 12. 17.  
The fathers saved by Christ, cha. 5. 6.  
The fewness of the faithful, cha. 10. 16.  
Flesh taken for men, cha. 3. 20.  
Flesh for corrupt men, cha. 7. 14. & 8. 3.  
Flesh for the whole man not regenerate, cha. 7. 18.  
What it is to walk according to the flesh, cha. 8. 1.  
To be in the flesh what it is, cha. 8. 5.  
Form taken for that is commonly called appearance, cha. 2. 19  
Foreknowledge of works is wickedly mixed with election, cha. 11, 6.  
Free will overthrown, cha. 8. 6. 7.  
The fullness of the Gentiles, cha. 11. 25.   

G  
GEntiles not excused by pretence of ignorance, cha. 2. 14.  
The glorying of the wicked, cha. 1. 28.  
The glorying of the faithful true, cha. 5. 2. 3. 11. & 8. 23.  
The glory of the faithful is furthered by calamities, cha. 5. 3.  
God the judge of life and death, cha. 9 21.  
God a wonderful workman, cha. 3. 8.  
God only worthy all praise, cha. 16. 21.  
God only the judge of all men, cha. 2. 3. & 3. 6.  
God how he is called just, cha. 3. 26.  
God the lawgiver of the jews, cha. 9 4.  
God at liberty to elect and reject, cha. 9 11.  
God why he is called the God of patience, cha. 15. 5.  
God the beginning and end of all things, cha. 11. 36.  
God how he is called true, cha. 3. 4.  
God is to be worshipped in spirit, cha. 1. 9  
God is debtor to no man, cha. 9 15. and 11. 32. 34. 35.  
God is no way to be figured, cha. 1. 23.  
God beholdeth the heart, cha. 14. 23.  
God how he justifieth us, cha. 4. 5.  
God preventeth men, but not on the contrary, cha. 11. 3. 5.  
God how he is to be sought, cha. 15. 12.  
God how he delivereth man over unto sin, cha. 1. 24.  
God's worship put for ceremonies and rites, cha. 9 4.  
God's gifts why they are distributed to divers, cha. 1. 11.  
God's favour taketh away all sorrow, cha. 8. 31.  
God's glory how greatly it ought to be esteemed, cha. 8. 8.  
God's glory is manifested in the destruction of the Reprobate, cha▪ 9 23.  
God's grace what it is, cha. 1. 6.  
God's grace the cause and fountain of all good things, cha. 1. 6.  
God's grace more effectual than the fall of Adam, cha. 5. 15.  
God's grace how it is common unto all, cha. 5. 18.  
God's grace is not bestowed alike upon all, cha. 9 11.  
God's care towards the godly, cha. 8. 15.  
God's just judgement to be seen in the reprobate, cha, 9 15.  
God's righteousness what it is, cha. 1. 17. 21.  
God's righteousness contrary to the righteousness of men, cha. 10. 3.  
God's mercy what it is, cha. 1. 21.  
God's mercy is to be seen in the elect, cha. 9 14.  
God's mercy upon whom it is showed, cha. 11. 32.  
God's mercy peculiarly appointed unto certain, cha. 9 15.  
God's mercy only pacifieth consciences, cha. 3. 21.  
God's mysteries are all of them absurd unto the flesh, cha. 3. 5.  
God's name how it is defamed, cha. 2. 24.  
God's power what it is, cha. 1. 21.  
God's power how it is to be considered, cha. 4. 21. & 9 21. & 11. 13.  
God's foreknowledge what it is, cha. 8. 29.  
God's Preachers are stirred up by the special providence of God cha. 10. 15.  
God's Predestination is not to be considered according to our sense, cha. 11. 34.  
God's providence how it is to be considered, cha. 3. 8. & 8. 7.  
God's kingdom wherein it consisteth, cha. 14, 17.  
God's wisdom what it is, cha. 1. 21.  
Gods fear the beginning of wisdom, cha. 3. 10.  
God's word is preached no where but by the special providence of god, cha. 10. 13.  
God's truth what it is, cha. 1. 21.  
God's truth for true knowledge of God, cha. 1. 18.  
God's truth cannot be overthrown by man's vanity, cha. 3. 4.  
God's will is to be respected in all things, cha. 1. 10.  
God's will is the mark of the life of the faithful, cha. 14. 7.  
Good works how they are crowned of God, cha. 2. 6.  
Good men mixed with evil, cha. 16. 11.  
Good things how they are to be provided before men, cha. 12. 17.  
The Gospel what it is, cha. 1. 2.  
The Gospel contemptible in the eyes of the world, cha. 1. 16.  
The whole Gospel contained in Christ, cha. 1. 3.  
The Gospel for whom it is ordained, cha. 1. 14.  
The Gospel the doctrine of salvation, cha. 1. 16.  
The Gospel was exhibited when Christ was incarnate, cha. 1. 2.  
Why the Gospel is called the Gospel of the son of God, cha. 1. 9  
The Gospel is the ministry of reconciliation. cha. 5. 2.  
The Gospel is no new thing, cha. 16. 21.  
The Gospel subject to false slanders chap. 3. 8.  
The Gospel why it is called the Gospel of Paul, cha. 2. 16.  
The Gospel came not by chance, cha, 10. 15.  
The end of the Gospel, cha. 15. 16.  
The Gospel and the law compared, cha. 8. 15.  
To be under grace what it is, cha. 6. 14.  
Graffing threefold, cha. 11. 22.   

H  
HEart put for serious and sincere affection, cha. 10. 10.  
Heart put for understanding, cha. 2. 15.  
Hardening how it is taken in the scripture. cha. 9 18.  
Haters of God who they be, cha. 1. 28.  
The heavens preach the power of God, cha. 10. 18.  
Health of the faithful, by what degrees it is promoted, cha. 8. 30.  
Hypocrites flatter themselves with a vain trust, cha. 7. 9  
Hypocrites wax proud with prosperity, cha. 2. 4.  
Hypocrites doubt not to set their feigned worshippings against the truth, cha. 2. 8.  
Hypocrites must be drawn to the judgement seat of GOD, chap. 2. 29.  
Hypocrites in vain call upon God, cha. 10. 14.  
Hypocrites secure, cha. 2. 1.  
Hypocrites have a colour of zeal, cha. 10. 3.  
History the mistress of life, cha. 4. 23.  
Honour put for all kind of duty, cha. 12. 10.  
Hope always bringeth with it patience, cha. 8. 25.  
Hope is necessary for all the godly, cha. 12. 12.  
Hope how it is attributed to dead creatures, cha. 8. 19  
Hospitality commended, cha. 12 13.  
Humility to be embraced, cha. 12. 16.   

I  
jacob why preferred before Esau, cha. 9 3.  
Whence a true jew is to be esteemed, cha. 2. 28.  
jews how they are the sons of promise, cha. 9 6.  
jews are borne the heirs of grace, cha. 3. 30.  
jews the first borne in the house of God, cha. 9 4. & cha. 11. 26.  
jews why they were rejected, cha. 9 30.  
jews how they are holy, cha. 11. 16.  
The cause of the jews their excecation, cha. 10. 19  
The excellency of the jews, cha. 9 5.  
Iewes their vain glorying, cha. 2. 17.  
Iewes their prerogatives, cha. 9 4. 5.  
Iewes their rejection whence it was, cha. 9 30.  
jews and gentiles compared, cha. 3. 32.  
jews and gentiles made equal, cha. 11. 32.  
Impatiency must be bridled, cha. 7. 25.  
Impudence, cha. 1. 28.  
Inner man what it is, cha. 7. 22.  
Incredulity the greatest fault of the jews, cha. 11. 28.  
Ingratitude of men unexcusable, cha. 1. 24.  
Ingratitude condemned, cha. 1. 18.  
Inheritance of the faithful, cha. 8. 17.  
Inhumanity for the most part followeth the ignorance of God, cha. 3. 10.  
Who are insociable, cha. 1. 18.  
Good intentions whither they carry men, cha. 10. 2.  
Infirmity of the law what it is, cha. 8. 3.  
joy of the faithful what it is, cha. 12. 12.  
At what time the Israelites began to be called jews and of whom, cha. 2. 17.  
judas Machabeus the Author of the name jew as it is supposed, cha. 2. 17.  
The just judgement of God, cha. 9 2.  
judgement for every revengement of God, cha. 13. 3.  
Lightness in judgement condemned, cha. ●1. 4. & cha. 14. 14.  
To justify what it meaneth with Paul, cha 13. 33.  
justification for Absolution, cha. 5. 18.  
Of justification three causes, cha. 3. 21. 24.   

K  
KIssing of the Pax whence it came, cha. 16. 16.  
The use of kissing in old time, cha. 16. 16.  
Knowledge of God graffed in the minds of all men, cha. 11. 21.  
God's truth for the true knowledge of God, cha. 1. 18.   

L  
LIberty gotten by Christ giveth not licence to sin, cha. 6. 19  
Liberty of the faithful what it is, cha. 6. 18. & cha. 7. 14.  
Lycurgus why he is called Sacrilegus of Ovid, cha. 2. 22.  
Life of the faithful what it ought to be, cha. 12. 11.  
Lightness in judgement condemned, cha. 11. 4. & cha. 14. 14.  
To live unto God what it is, cha. 6. 16.  
Life must be sought in the gospel, cha. 1. 17.  
Love how it is the fulfilling of the law, cha. 13. 8. 10.  
Lactantius plane, cha. 10. 2.  
Law taken two ways, cha. 10. 5.  
Law taken for the revelation of God's truth, cha. 13. 11.  
Law taken for the whole old Testament, cha. 3. 19  
Law to what end it was given, cha. 3. 31.  
Law with all his parts respected Christ, cha. 10. 4.  
Law is the rule of a right life, cha. 6. 15.  
Law in what sense it is called spiritual, cha. 7. 10. 14.  
La how it is abolished, cha. 6. 15. & cha. 7. 1. 2.  
La how it is established by faith in Christ, cha. 3. 31.  
La how it is fulfilled by love, cha. 13. 8.  
La how it giveth a deadly wound, cha. 7. 10.  
La how it is deadly, cha. 7. 11.  
Law of faith what it is, cha. 3. 27.  
Law of righteousness for the righteousness of the law, cha. 9 3.  
Law of works what it is, cha. 3. 27.  
Law of sin and death what it is, cha. 8. 2.  
Infirmity of the law what it is, cha. 8. 3.  
The name of the Law diversly taken, cha. 7. 2.  
Law and marriage compared, cha. 7. 2.  
Law and Gospel compared, cha. 8. 15.  
Letter for external observation without inward devotion, cha. 2. 28.  
Contrariety of the letter and the spirit, cha. 7. 6.  
Lust preposterous how execrable, cha. 1. 26.  
Love of God is not to be sought out of Christ, cha. 8. 35.  
Love of God towards us bringeth victory, cha. 8. 37.   

M  
MAn why made of God, cha. 1. 19  
Man twofold, cha. 7. 22.  
Man how he is called a liar, cha. 3. 4.  
Inner man what it is, cha, 7. 22.  
Old man what it is, cha. 6. 6.  
Man's will every way contrary to the will of God, cha. 8. 7. cha. 12. 2.  
That is sometime given unto man which is Gods only, cha. 11. 14.  
Magistrate to what end ordained of the Lord, cha. 13. 3.  
An evil Magistrate is the scourge of God, ibid.  
Magistrate a natural office, cha. 13. 3.  
Magistrates calling what it is, cha. 13. 4.  
Magistrates are debtor to their subjects. ibid.  
The principal Maxim of all Christian Philosophy, cha. 3. 4.  
Good men mixed with evil, cha. 16. 11.  
All men form to the image of God, cha. 3. 29.  
Men know not how to pray unto God, cha. 8. 26.  
Men as they are the sons of Adam, so the captives of sin, cha. 6. 6.  
Merit how it is maintained of Papists, cha. 10. 5.  
Merit cannot be proved by reward, cha. 2. 6.  
Merit and faith are utterly contrary, cha. 9 32.  
Man's merit overthrown, cha. 2. 6. & 3. 27. & 4. 2. & 5. 5. & 8. 18. & 9 31.  
Mercy a Christian virtue, chap. 1. 28.  
Renewing of the mind necessary, cha. 12. 2.  
Minister of the word how he is said to save, cha. 11. 14.  
Ministry of the word commended, 1. 16. & 10. 15. & 11. 14.  
The use of miracles, cha. 15. 18.  
Mortification necessary in the godly, cha. 6. 8.  
Moses preached the Gospel, cha. 10. 5.  
Moses how he wished to be put out of the book of life, cha. 9 4.  
Moses his proper and peculiar office, cha. 10. 5.  
Moses and Paul consent notably, cha. 10. 8.  
Mouth for face and countenance, cha. 10. 9   

N.  
THe name of the law diversly taken, cha. 7. 2.  
The nature of faith, cha. 1. 5. 17.  
Nuns whence they came, cha. 16. 1.   

O  
THe obedience of the Romans, cha. 16. 19  
Objections of the wicked, cha. 3. 7. & 9 19  
Offences must be avoided, cha 3. 8. cha. 6. 1. & 9 1. 14. & 10. 2.  
The office of an Apostle, cha. 1. 1.  
The office of Pastors, cha. 3. 10. & 15. 16.  
The old man what it is, cha. 6. 6.  
The old and new Testament compared, cha. 3. 26.  
Wither the old Testament appertain unto Christians, cha. 15. 4.  
Opportunity must be taken, cha. 2. 4. & 12. 11.  
An oath what it is, cha. 1. 9  
An oath not altogether unlawful, ibidem.  
Ovid's place. chap. 7. 16.   

P  
Papal Bishops not the successors of the Apostles. chap. 1. 1.  
Papists brag themselves for Christians without the spirit of Christ. chap. 8. 9  
Papists contend there is no sin in the regenerate. chap. 7. 7.  
Papists whence they prove their merits. cha. 10. 5.  
The patience of the faithful what it should be. chap. 15. 4.  
What patience is to be praised. cha. 15. 4.  
Patience an inseparable companion of faith. chap. 8. 25.  
Patience how it worketh trial. chap. 5. 4.  
Patience necessarily followeth hope. cha. 8. 25.  
Patience necessary for the faithful cha. 2. 7. & 8, 18. & 12. 19  
Paul a true Apostle of Christ. chap. 1. 1.  
Paul prayed continually. cha. 1. 9  
Paul a true worshipper of God. cha. 1, 9  
Paul a true Israelite. cha. 11. 1.  
Paul subject to divers reproaches. cha. 15. 30.  
The perfection of the faithful what it is. chap. 7. 25, and 8. 5.  
Popish satisfactions overthrown. chap. 4. 6.  
Prayer continual. chap. 12. 12.  
Prayer necessary for the Godly. cha, 15. 31.  
What prayers be acceptable to God. cha. 8. 27.  
True prayer what it is. cha. 8. 27. and 10. 14.  
Prayer unto dead Saints whence it is established. cha. 15. 30.  
Preaching of the Gospel ought to be greatly esteemed, cha. 10. 15.  
Preaching of the Gospel an acceptable service to God. cha. 1. 9  
Preposterous lust how execrable it is. cha. 1. 26.  
Pretertence for the presentence. chap. 8. 30.  
Pretertence for the future. cha. 10, 20.  
The prerogative of the faithful. cha. 1. 8.  
Pride must be avoided, chap. 12. 16.  
The profitings of the faithful. cha. 1. 17.  
Who are proud, cha. 1. 28.   

R  
REading of Scripture necessary for the Godly. cha. 15. 4.  
Reasonable service. chap. 12. 1.  
Relation between faith and the promise, cha. 4. ●.  
Renewing of the mind, cha. 12. 2.  
Regeneration is perfected by degrees in the faithful, chap. 6. 7. & 7. 15. & 8. 10.  
Religion that it may be true must coupled with the word, cha. 10. 2.  
The cause of reprobation is hidden in the secret counsel of god, cha. 11, 7.  
The cause of reprobation is to be sought for in the purpose of God, cha. 9 14.  
What is the next cause of reprobation, cha. 9 11.  
Reprobates vessels of wrath prepared to destruction, cha. 9 22. 23.  
Reprobates bequeathed to destruction, cha. 9, 18.  
A reprobate sense, cha. 11. 8.  
Revenging forbidden, cha. 12. 19  
Righteousness of faith what it is, cha. 10. 9  
Righteousness put for the rule of a right life. cha. 6. 19  
Righteousness for the remission of sins, cha. 4. 6.   

S  
Sacraments, cha. 4. 11.  
The sacrifice of the faithful, cha. 12. 1.  
Sacrilege what it is, cha. 2. 22.  
Salvation dependeth upon the mere goodness of God, cha. 9 14. & 1. 6.  
Salvation proper to the jews by the covenant, cha. 15. 8.  
Salvation of the godly not perfected without patience, cha. 8. 25.  
The first cause of salvation, cha. 8. 28.  
Why part of our salvation is attributed unto confession, cha. 10. 10.  
Certainty of salvation whence it dependeth, cha. 8. 32.  
Certainty of salvation consisteth upon 2. points, cha. 10. 6.  
Sanctification a fruit of righteousness, cha. 6. 22.  
Sanctity put for dignity, cha. 11. 16.  
The Saints are specially to be helped, cha. 12. 13.  
Sara's laughter faulty, cha. 4. 20.  
Satan the Prince of this world.  
Satan the minister of God's wrath, cha. 1. 24. & 9 18.  
Satan is overcome of the faithful, cha. 16. 19  
The seat of faith is the heart, cha. 10. 10.  
To seek God is to hope in him, cha. 1. 5. 12.  
servetus blasphemies & errors refuted, cha. 1. ●.  
To be under sin what it is, cha. 3. 9  
What simplicity is to be praised, cha. 16. 19  
Schoolmen when the fault is forgiven retain the punishment, cha. 4. ●.  
Shame sometime profitable, cha. 6. 21.  
The true scope of the faithful, cha. 2. 7.  
Slothfulness must be avoided, chap. 8. 22. & 9 16.  
Sobriety necessary in the godly, chap. 13. 14.  
Sons of the flesh who they are, cha 9 8.  
Sons of God who they are, cha. 9 25.  
Sons of the promise who they are, cha. ●. 8.  
Soul taken for the whole man, cha. 13. 1.  
Spirit for the spiritual end of ceremonies, chap. 2. 28.  
Spirit for that part of man is regenerate, ca 7. 18.  
The spirit how it maketh intercession for us, cha. 8. 26.  
The spirit of compunction what it is, cha. 11, 8.  
The spirit of sanctification what it is, cha. 1. 4.  
The spirit of bondage what it is, cha. 8. 15.  
Spirit and letter opposite. cha. 7. 6.  
The operation of the spirit manifold, cha. 8. 14.  
The help of the spirit how necessary, cha. 8. 26.  
Spiritual riches, cha. 8. 32.  
Spiritual walking what it is, cha. 8. 1.  
Strife must be avoided, cha. 13. 3.  
Sufferings of ignominy, cha. 1. 26  
To swear by the name of God what it is, cha. 9 1.   

T  
Thanksgiving, cha. 14. 6. & 16. 21.  
Tribulation what it is, cha. 8. 35.  
Tribulation how it worketh patience, cha. 5. 3.  
Tributes why they are paid unto Princes, cha. 13. 6.  
Truth for the rule of God's will, cha. 2. 8.  
The truth of God's judgement wherein it consisteth, cha. 2. 1.  
To serve the time what it is, cha. 12. 11.   

V W  
The victory of the faithful, cha. 8. 37. & 12. 21. & 16. 19  
Until how it is taken, cha. 11. 25.  
The warfare of the faithful, cha. 6. 13. & 12. 12.  
Weakness of faith twofold, cha. 4. 19  
Weak taken for wicked and unworthy, cha. 5. 6.  
The weak in faith must be considered, chap. 14. 1.  
Way put for the reason or manner of doing. cha. 11. 33.  
Weapons of light what they be. chap. 13, 11.  
Whisperers what they be. chap. 1. 28.  
Whoredom condemned. chap. 1. 28.  
The wicked are made worse by the bountifulness of God. cha, 2. 5.  
The wicked always flee the yoke of God. cha. 2. 8.  
The wicked appointed for destruction. cha, 9 2.  
Wickedness what it is. cha. 1. 28.  
To be wise unto sobriety what it is. cha. 12. 13.  
The word of faith for the Gospel. 1. 8. and 10. 8.  
Works of darkness. cha. 13. 11.  
Works justify not. cha. 2. 13.  
World how it is taken. chap. 12. 2.  
True worship of God what it is. cha. 1. ver. 9  
The worship of God put for ceremonies and rites. cha. 9 4.    

❧ Imprinted at London by Thomas Dawson for John Harrison, and George Bishop. 1583.