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, has 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, indeed he has condemned sin of sin in the flesh. 4 That the righteousness 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 returns to a very necessary consolation for them, of which 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 joins 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 truly is added, lest any upon a vain opinion should boast himself, as though he were freed from the curse, while in the mean time he does securely coddle his flesh. As the carnal man therefore does in vain flatter himself, if he being reckless to reform his life, under the pretence of this grace promises to himself impunity: so the trembling consciences of the godly have an invincible safeguard, that while they abide in Christ, they know they are without all danger of condemnation. Now it behooves us to examine the words: he counts 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 appears nothing besides a celestial perfection: but which do so diligently labor in taming the flesh, that the study of piety may appear to reign in them: he denies such to walk according to the flesh, because wherever the sincere fear of God flourishes, it takes the dominion away from the flesh, albeit it does 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 of which, the signification of the words is to be observed. He calls the law of the spirit improperly the spirit of God, which sprinkles 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 to true purity. He adds, that it quickens (for the Genitive case after the manner of the Hebrews) is taken for an epithet) whereupon it follows that whoever detains a man in the letter of the law, makes him subject to death. On the contrary he calls the law of sin and death, the dominion of the flesh, and tyranny of death which proceeds from there. The law of God is as it were placed in the midst: which law teaches righteousness, but gives it not: indeed rather it binds us in stronger bonds to the servitude of sin and death. Therefore the meaning is, where as the law of God condemns men, that comes 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, while by correcting the inordinate lusts of the flesh, he abolishes the law of sin in us, does also deliver us from the guiltiness of death. If any should object, that then the forgiveness by which our offenses are buried, does depend upon regeneration: the answer is easy: namely, that the cause is not here set down by Paul, but the manner only is delivered, by which we are loosed from guiltiness. And Paul denies us to obtain that by the doctrine of the law, but while 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 from the imputation of righteousness. I dare not take the law of sin and death with some, for the love of God, because it seems to be a hard speech. For although by increasing sin, it begets death, yet Paul did purposely above, withdraw from this despite or roughness of speech. Although I consent no more 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 speaks of free forgiveness, which does bring to us a perfect peace with God. I had rather keep the name of law, than with Erasmus to translate it right or power: because Paul did not without cause allude to the law of God.

3 For that which was impossible to the law. Now follows the polishing and setting forth of the confirmation, namely, that the Lord has 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 treats here of free justification, or of remission by which God reconciles us to himself, it may be gathered by that last clause where he adds, 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 to the faithful, then this doctrine should be restrained to those, who join repentance to faith, and do not abuse the mercy of God, to the licentiousness of the flesh. Secondarily, here is to be noted the rendering of the cause. For the Apostle shows how the grace of Christ does absolve us from guiltiness.

Now concerning the words impossible to the law, out of question is taken for a defect or impotence: 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 has 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 while Erasmus puts down of himself the principal verb, in my judgment the text does run very well otherwise. The Conjunction Kai and, has deceived Erasmus, that he should insert or thrust in the verb Praestitit: that is, he has performed. But I think it was put for amplification sake, except any perhaps like the conjecture of the Greek glosser better, who joins this member, and of sin, to that which goes before: namely, God sent his son in the similitude of sinful flesh, and for sin. However, I have followed that, which I have thought to be the natural sense of Paul. Now I come to the thing itself. Paul affirms 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 follows, 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 elsewhere. Therefore it is absurd that man's strength should be measured by the precepts of the law: as though God in requiring that which is just, had regarded what, and how great our strength were. Because it was weak. Lest any should think the law were charged irreverently with weakness, or should restrain this to ceremonies, Paul has 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 denies not the law to be able to justify us, in respect of doctrine, as which contains the perfect rule of righteousness: but because our flesh does not compass that righteousness, the whole strength of the law falls or vanishes 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, declares that he does 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 impotence: that he might signify how the law has no force at all to justify. You see then we are utterly excluded from the righteousness of works, and therefore must flee to the righteousness of Christ, because there can be none in ourselves. Which thing is chiefly 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 makes the law of God unprofitable to us: because while it shows the way of life, it does not bring us back, who are running headlong to death. God by sending his son. Now he shows the manner how the celestial father has restored us to righteousness by his son: namely, because he has condemned sin in the flesh of Christ: that is, the handwriting, being as it were cancelled, he has done away with the guiltiness, which held us bound before the Lord. For the condemnation of sin has brought us into righteousness, because the guiltiness being put away, we are absolved, that God might repute us just. But first he says, 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 than by prayer or entreaty: or else because they borrow the righteousness of that satisfaction, which Christ fulfilled in his flesh: and he says, that Christ came in the similitude of sinful flesh: because although the flesh of Christ was stained with no blots, yet to the sight it seemed sinful, so far forth as he sustained that punishment which was due to our sins. And certainly upon the same flesh, as subject to him, death did show all the parts of his power, And because it behooved our high priest by his own experience to learn what it is to succor the weak: Christ would undertake our infirmities, that he might be the readier to mutual compassion: in which part also there appeared a certain image of sinful nature. Indeed 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. Chrysostome and various after him, understand it somewhat more hardly: namely, that sin was condemned of sin, because it slew Christ unjustly and unworthily. Indeed I confess, because he being just and innocent, undertook punishment for sinners, by this means was the price of redemption paid: yet I cannot be brought to think the word sin to be put here in any other sense, than for a sacrifice of satisfaction, which of the Hebrews is called Asham, as the Greeks call Catharma, a sacrifice to which malediction or curse is annexed. So the same Paul says, 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 says, that sin was condemned metaphorically, as those who are cast in a matter and lose their case: because God deals no more against those guilty persons, who are cleared by the sacrifice of Christ. If we say, the kingdom of sin with which we were oppressed, was abrogated, it is all one. Therefore Christ took to himself that which was ours: that he might pour upon us that which was his. For having taken upon him our curse, he has endowed us with his blessing. Here Paul adds, in the flesh, that our confidence might be more sure, while we see sin was conquered and abolished even in our own nature, for so it comes to pass, that our nature is truly made partaker of that victory: which thing he also declares immediately.

4 That the righteousness of the law might be fulfilled. Those who gather out of this place, that those are renewed by the spirit of Christ, do fulfill the law, they bring in a false matter, altogether wide from the meaning of Paul: for the faithful so long as they wander in this world, never come to that perfection, that the righteousness of the law should be full and perfect in them. Therefore this must needs be referred to grace, because while 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 rigor thereof should no more be of force to condemn us: But because Christ does communicate his righteousness to none, but whom he has coupled to himself by the bond of his spirit. Regeneration is added again, lest Christ should be thought to be the minister of sin: as many are ready to draw that to the lasciviousness of the flesh, whatever 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 truly 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 who are in the flesh, cannot please God.

5 For they who are after the flesh. He brings in this difference of the flesh and the spirit, not only by an argument taken from the contrary, to prove what he said before, namely, that the grace of Christ does not appertain to any but those who, being renewed by the spirit, give themselves to innocence — but also that with due consolation he might cheer up the faithful, lest while they are privy in themselves to 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 shall be found in the world furnished with an angelic purity, so that he has 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 first Paul does 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 do not loose the reins to the lusts thereof, but suffer themselves to be ruled by the holy spirit. When he says that the carnal do care for, or meditate on the things of the flesh, he testifies that he counts not those as carnal who aspire to heavenly righteousness, but those who are altogether addicted to the world.

Therefore I have put down the word cogitate, which comprehends more, in stead 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 exhorts the faithful to hope well if they feel themselves to be lifted up by the spirit to the meditation of righteousness. For wherever the spirit reigns, it is a sign of the grace of God bringing salvation — seeing that the grace of God has no place there where, the spirit being extinguished, the kingdom of the flesh flourishes. But here I do briefly make mention of that of which I admonished before, namely, that 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 truly of the flesh. Erasmus has put affection; the old interpreter, wisdom. But seeing it is sure that the word To Phronema is that with Paul which Moses calls the imagination of the heart, and in this word all the senses of the soul from reason and understanding to the very affections are comprehended, the name cogitation seems to me to serve better. And although Paul has used the causal particle Gar, for, yet I doubt not but he does simply confirm. For here is a kind of concession or granting, because after he had briefly defined what it is to be in the flesh, now he adds what end remains. For all those are given to the flesh. And so on the contrary he shows how they are not capable of the grace of Christ, whoever abides in the flesh, who all their life long make haste and are carried to death. And it is a notable 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 straightway he has opposed the contrary member, that he might teach: if any part of us tends to life, then the spirit shows forth his virtue, because there comes no sparkle of life from our flesh. He calls the cogitation or wisdom of the spirit life, because it quickens or leads to life. And under the name of peace, after the manner of the Hebrews, he notes all the parts of felicity. For whatever the spirit of God works in us, it appertains to our blessedness — yet it does not follow that any should therefore ascribe salvation to works. For although God does begin our salvation in us, and at length does accomplish it by fashioning us to his likeness, yet the only cause is his good pleasure, whereby he makes us partakers of Christ.

7 Seeing the cogitation or wisdom of the flesh. Now he adds a confirmation of what he put down before, namely, that nothing proceeds 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 follows that that is unjust whatever disagrees from the same, and if it be unjust, then is it also deadly.

Now then, God being against it and offended, in vain does any look for life. For after his wrath must needs forthwith follow death, which is the vengeance of his wrath. 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 differs 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 declares how all the meditations of the flesh war against the will of God, because the will of God is not elsewhere to be sought for than where he has revealed it. For in the law he shows what does please him — they therefore that will rightly examine how rightly they agree with God, let them apply all their counsels and studies to this rule. For although nothing be done in the world but by the direction of the secret providence of God, yet under pretense of this, to say that nothing is done but God does allow of it, is intolerable blasphemy — about which certain frenzy persons cavil at this day. For to seek the difference of right and wrong, which the law has distinctly and plainly set before our eyes, in a deep labyrinth — what madness were it? Indeed (as I said) the Lord has his secret counsel, whereby at his pleasure he disposes 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 pleases him but righteousness, neither can right judgment be given of our works but by the law, wherein God has unfeignedly testified both what does please or displease him.

Neither can it. Behold here the power of free will, which sophists cannot sufficiently advance. Undoubtedly Paul does here in plain words affirm that, which they with full mouth do detest: namely, that it is impossible for us to subject our affections to the obedience of the law. They brag that our heart is pliant to 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 does 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 says our heart is full of hardness, and untamed stubbornness, so that it is never moved naturally to undertake the yoke of God: and he disputes not of one or two affections, but speaking indefinitely, does cast all those motions arising out of us, into this bundle. Let that ethnic 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 manumitted by the grace of Christ he may be free: and it is altogether folly to glory in another liberty.

8 They therefore who are in the flesh. It is not without cause that I have expounded the particle adversative de by the causal: for verily the Apostle gathers out of the premises, that they, who deliver over themselves to be led by the lusts of the flesh, are all of them abominable to God. And hitherto he has confirmed that sentence: namely, that all they have nothing to do with Christ, which walk not after the spirit, because they are void of a heavenly life.

9 Now you 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 who raised Christ from the dead, shall also quicken your mortal bodies, because of his spirit that dwells in you.

9 Now you are not in the flesh. By a supposition he applies the general sentence to them, to whom he wrote: not only to the end, that directing his talk as proper to 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 has taken the curse of the law. Yet withal, showing of what force the spirit of God is in the elect, and what fruit it brings forth, he exhorts them to 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, 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 to innocence and holiness. Although it seems, his purpose was not so much to correct hypocrisy, as to suggest matter of glorying, against those who were preposterously zealous over the law, who esteemed more of the dead letter than of the inward virtue of the spirit which quickens the law. Furthermore, this place teaches, 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 expounds those to be spiritual, not who obey reason by their own motion, but whom God governs by his spirit. Neither yet are they said to be according to the spirit, as though they were full of the spirit of God (which thing has happened to none yet) but because they have the spirit of God abiding in them, however 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 chief part in him. But if any have not the spirit of Christ. He adds 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 reigns not, they do not appertain to Christ. Then they are not Christians who serve the flesh. For they who pull Christ away from his spirit, make him like a dead image or carcass. 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 rend Christ in pieces. Which thing if it be true, it is a marvel that we are charged, by the adversaries of the Gospel, with arrogance, 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 sometimes called the spirit of God the Father, sometimes of Christ: not only because all the fullness thereof is shed upon Christ, as he is our mediator and head, that from there might redound 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, [reconstructed: and the same eternal deity]. Yet because we have no communication with God, but through Christ, the Apostle very wisely descends from the Father (who seems to be further off) to Christ.

10 And if Christ be in you. That which before he said of the spirit, now he says of Christ: whereby is declared the manner of Christ's dwelling in us. For as by his spirit he consecrates us for temples to himself, so by the same spirit he dwells in us: and now he does more clearly open that, which we touched before: 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 prevents that doubt, which might otherwise vex us. For however the spirit possesses one part of us, yet we see another part to be held still of death. Therefore he answers, that in the spirit of Christ there is a virtue of quickening, which is of power to swallow up our mortality. Whereupon he infers, how we are patiently to expect, till the remnants 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 calls life, not only because it lives, and flourishes in us, but because by his strength it quickens us, until at the length our mortal flesh being extinguished, it does perfectly renew us: as on the contrary the word body, signifies that gross mass, which is not yet cleansed by the spirit of God, from the dregs of the earth, which savor of nothing but that is gross. For otherwise to attribute to the body the guiltiness of sin were absurd. Again, the soul is so far from being life, that it lives not itself. Then the meaning of Paul is, although sin does judge us to death, so far forth as there remains yet in us the corruption of the first nature, yet is the spirit of God the conqueror: neither does 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 keeps his power for ever, then it shall also show forth the same power in us. And he takes it for a thing granted: namely, that a proof of that power which appertains to the body of the whole Church, was declared in the person of Christ. And because he makes God the author of the resurrection, he assigns to him the quickening spirit. Who raised. By a circumlocution he describes God, which did agree better for the present purpose, than if had simply named him. In like manner he ascribes the glory of Christ raised to the father: for that was more effectual to prove the thing he intended, than if he had attributed it to 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 says, that God raised up Christ by his spirit, which he has also given to you, nothing can be brought against it, seeing thereby he does put us in sure hope of the resurrection. 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 (John 10:18). Surely, Christ did rise of himself and by his own power, but as he is wont to transfer to the father whatever heavenly virtue is in him, so the Apostle (not improperly) has translated that to the father, which was a most proper work in Christ. Finally, by mortal bodies he understands, whatever remains yet in us subject to death: as his common custom is, by this name to call the grosser part of us. From where we gather that he speaks not of the last resurrection which shall be in a moment, but of that continual operation of the spirit, whereby it mortifies by little and little the remnants of the flesh, and renews a celestial life in us.

12 Therefore brethren we are debtors, not to the flesh, that we should live after the flesh.

13 For if you live after the flesh, you shall die: but if by the spirit, you mortify the deeds of the flesh, you shall live.

14 For whoever are led 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 imperfect, because he omits one member of the antithesis or contrariety: namely, that we are debtors to the spirit: however the sense is clear enough. And this conclusion has the force of an exhortation: as he is always wont to draw exhortation out of doctrine: So in another place, he admonishes us that we grieve not the holy spirit of God, whereby we are sealed to the day of redemption (Ephesians 4:30).

And again, if we live in the spirit let us also walk in the spirit. And that comes to pass while we renounce our carnal concupiscences, that we might (as it were) bind ourselves in service to the righteousness of God. For truly 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 (Galatians 5:25).

13 For if you live after the flesh. He adds a commination or threatening, that he might the rather shake off from them all drowsiness: by which 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 to righteousness, but also to sanctification, as he was given to us to both these ends: lest through their lame faith, they tear him in pieces. But if by the spirit you mortify the deeds of the flesh. He so tempers his speech, that he does not cause the godly to despair, who feel yet in themselves many infirmities. For however we be yet subject to sin, nevertheless he promises life to us, so that we strive to mortify the flesh. Neither does he require exactly the destruction of the flesh, but only charges us to strive to [reconstructed: tame] the lusts thereof.

14 For whoever are led by the spirit of God. This is a confirmation of that which went immediately before. For here he teaches, that they are counted among the sons of God, who are ruled by his spirit: because by this mark God acknowledges them to be his. By this means the vain ostentation of hypocrites is done away, who usurp the title without the thing: and the faithful are encouraged to most sure confidence of their salvation. The sum is, they are the sons of God whoever are led 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, whoever are led 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 a universal whereby all the creatures are supported and moved: there are also peculiar ones in men, and the same are diverse: But here he understands sanctification, with which God grants none but his elect, while he does separate them apart to himself for sons.

15 For you have not received the spirit of bondage to fear again: but you have received the spirit of adoption, whereby we cry, Abba, father.

16 The same spirit bears witness with our spirit, that we are the sons of God.

17 If we are 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 to us.

Now he confirms that certainty of trust or confidence, wherein of late he bid the faithful stay themselves, and it by an argument taken from a special effect of the spirit: because it is not therefore given us that it might toss us with trembling, or press us with anxiety: but rather that all perturbation being quenched, setting our minds in a quiet state, it might stir us to assured and free invocation of God. So then he does not only prosecute the argument he touched before, but also stands more in that other member which he had annexed: namely, of the fatherly mercy of God, whereby he forgives his, the infirmity of the flesh, and those faults which yet remain in them. He teaches that the confidence hereof is assured to us by the spirit of adoption, which would not bid us be bold in prayer, except it assured us of free remission. And to the end he might the rather set out the matter, he sets down a twofold spirit: one he calls the spirit of bondage, which we may conceive by the law; the other of adoption, which is by the gospel. He says that was given in old time to fear, and this at this day to assurance. By such comparison of contraries, the certainty of our salvation is (as you see) made more manifest. The author of the Epistle to the Hebrews, when he says, we are not come to 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 to, indeed Moses himself confessed he was afraid: but we are come to Sion 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 to us this inestimable benefit, that the servile condition of the law should no more bind us. Yet you may not gather hereby, either, that none had the spirit of adoption before the coming of Christ: or that whoever received the law were servants and not sons. For he does rather compare the ministry of the law, with the dispensation of the Gospel, than persons with persons. Indeed I confess that the faithful are admonished here, how much more liberally God has now dealt with them, than he did in old time with the fathers under the old Testament: yet he respects the external dispensation, in respect of which only we excel: because however the faith 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 to that liberty, which is opened to 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 does not only speak to with sound of mouth, but also inwardly does teach effectually by his spirit. And although the covenant of grace is contained in the law, yet he removes it from there: because opposing the Gospel, he considers 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 gives to the law, that quality whereby it differs from the Gospel. Or if any had rather, he propounds the bare law, as God therein covenants with us in respect of works. Thus therefore we are to think of the persons among the people of the Jews, when the law was published, and also after it was published, the godly were illuminated with the same spirit of faith: and therefore the hope of eternal inheritance (whereof the spirit is a pledge and seal) was sealed in their heart. Here only is the difference, that the spirit is poured out more abundantly and plentifully in the kingdom of Christ. But if you have regard to the dispensation of doctrine, salvation shall seem to have been then for a certainty 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 promises no good thing, but with condition: and it denounces death against all transgressors. Therefore 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 cheers 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 exercises his power. Therefore there is no other remedy for the quieting of them, than while God forgiving our offenses, does favor us as a father his children. By whom we cry Abba. He has therefore changed the person, that he might express the state of all the godly: as though he said, you 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, for in the person of the faithful he pronounces the name of father. The doubling of the name by diverse words, contains an amplification.

For Paul gives to understand that the mercy of God is now so published through the whole world, that he is indifferently prayed to in all tongues: as Augustine notes.

Therefore his meaning was to express the consent among all nations. Whereupon it follows that now there is no difference between Jew and Gentile, seeing they are knit together among themselves. The Prophet Isaiah speaks otherwise, saying, that the tongue of Canaan, should be common to all: yet all one sense, because he respects 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, but boldly we lift up our voice to heaven.

Indeed 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 to 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 where this cry proceeds. Finally by this the prophecy of Hosea is fulfilled, I will say to them: you are my people: and they shall answer again, you art our God. For the more clear the promise is, so much more boldness is there in prayer.

16 For the Spirit. He does not simply say, the Spirit of God is a witness to our spirit: but he uses a compound verb, which may be translated, to witness together, if contestation were not somewhat else with the Latins. But Paul means, that the Spirit of God does give to 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 to us, this confidence. Moreover here is an exposition of the former sentence. For while the Spirit testifies that we are the sons of God, it does 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 opens our mouth, 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 held, God is not otherwise rightly prayed to, unless as in mouth we call him father: so we be surely persuaded in our hearts that he is such one.

To which the other also answers, namely that our faith is not otherwise proved than by the invocation of God. And therefore not without cause, Paul calling us to this proof, shows that then it appears how seriously every one believes, when they who have embraced the promise of grace, exercise themselves in prayers. And here those toys of sophists touching moral conjecture are notably refuted: which is nothing else but uncertainty and doubtfulness of mind, indeed rather wandering and error. And also their objection is answered: where they demand how a man may be assured of the will of God. But this certainty proceeds not from man's brain: but is the testimony of the Spirit of God, as he handles more at large in his former Epistle to the Corinthians, from where also the fuller exposition of this place is to be gathered. Therefore this sentence stands sure, that none can be called the son of God, who does not acknowledge himself to be such one: which knowledge is called science of John, to show forth the certainty thereof.

17 If we be children. By an argument taken from that is annexed or from the consequent, he proves that salvation stands herein, if we have God for our father. The inheritance is ordained for the sons: seeing then God has adopted us to himself for sons, he has also ordained the inheritance for us. Secondly, he shows 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 excellence 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 to us, that we contenting ourselves with it, might manfully despise the allurements of the world, and patiently bear whatever troubles happen to us in the world. If so be that we suffer with him. There are diverse 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 to that inheritance. And so where as he made mention of Christ, his meaning is (as it were by these degrees) to pass to this exhortation, 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 to Christ, whose partakers we are made. And Christ came to it by the cross: therefore we must go to it the same way. Neither is that to be feared, which some stand in awe of, lest by this, Paul did ascribe the cause of eternal glory to our labors, for this kind of speech, is not unusual in the scriptures: but rather he declares the order which the Lord follows in ministering salvation to us, than the cause. For before he had sufficiently defended the free mercy of God, against the merits of works: now while he exhorts us to patience, he disputes not from where salvation comes to us, but how the Lord governs 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 exhortation, in stead of a preoccupation: to this sense, it ought not to be grievous to us, if we must come to the celestial glory by diverse afflictions, seeing if they be compared with the greatness of this glory, they are nothing. He has put glory to come, for eternal glory: as he calls those afflictions of the world, which pass away suddenly. Hereby it appears this place was ill understood of the schoolmen, from where they have gathered their distinction of congruo and condigno. Neither does the Apostle compare the dignity of them both: but only mitigates 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, expects for the revelation of the sons of God.

20 For the creature is subject to vanity, not of its own will, but for him, who has 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 groans with us also, and travails in pain together to this present.

19 For the fervent. He teaches that we have an example of the patience he exhorts to, 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, intends not upon the hope of the resurrection. And he puts down two things, namely, that all creatures travail, and yet are sustained by hope. Whereby also it appears how great the price of eternal glory is, that it can provoke and draw all things into desire of it. Furthermore, this speech, expectation expects, although it be somewhat strange, yet it has a most convenient sense: for he signifies 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. He calls that the revelation of the sons of God, when we shall be like to God: as John says, for although we know we are his sons, yet it has not appeared. And I have kept the words of Paul, because the translation of Erasmus seems to me bolder than were fitting, namely, until the sons of God be manifest, and yet it does not sufficiently express the mind of the Apostle. For his meaning is not, that the sons of God shall be manifested in the last day: but then 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 to 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 declares 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 says they are subject to vanity, because they abide not in firm and sure estate, but as frail and unstable, they pass away with swift course.

For there is no doubt but he sets vanity against the perfection of nature. Not of its 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 its conservation and perfection. Whatever therefore is held under corruption it is against the will of nature. But by the figure prosopopeia he brings in all the parts of the world, as though they were endued with sense: that we might the rather be ashamed of our sottishness, unless the ruinous staggering of the world which we see, does lift us up higher. But for him. He propounds an example of obedience in all creatures, and adds that the same proceeds of hope, because hence comes the alacrity of the sun, moon, and all the stars, to run their perpetual course, hence comes the sedulous obsequy of the earth to bring forth fruits, hence comes it the air is never wearied with moving, hence comes the ready power of the waters to flow, because God has given every thing his charge: and has not only by precise commandment charged what he would have done, but also inwardly has 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 elsewhere 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. However then the creatures do naturally incline another way, yet because it pleases God to make them subject to vanity, they obey his commandment: and because he has given them hope of a better condition, therein they nourish themselves, deferring their desire, until the incorruption promised to them be revealed. It is by the figure prosopopeia that he now attributes hope to them, as before to will and not will.

21 Because the creature also. He shows how the creature in hope is made subject to vanity: namely because it shall come to pass that at length it shall be delivered: as Isaiah testifies, and yet Peter also more clearly confirms.

And here verily it is fitting for us to consider what a horrible curse we have deserved, seeing all the harmless creatures from earth to heaven have suffered punishment for our sins. For in that they labor under corruption, that comes to pass through our fault, so the condemnation of mankind is graven in heaven, earth, and all the creatures. Again hereby appears to how excellent glory the sons of God shall come, for the amplifying and setting forth of which, all creatures shall be renewed.

Finally, he means 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 fitting curiously to search, neither is it lawful: because the chiefest part of corruption is utter decay. Certain subtle, but scarce sober men, demand whether all kind of beasts shall be immortal: but if these speculations may have loose reins, where 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 repeats the same sentence again, that he might make a passage to us: although, that is now said, has the force and form of a conclusion. For in that the creatures are subject to 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 off corruption, it follows they mourn as a woman travailing, until they be delivered. And it is a most apt and fitting simile, that we might know, this mourning of which he speaks 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 abides for them a renewing into a better state.

And when he says they mourn together, he does not mean they are tied among themselves by a mutual anxiety, but he joins them for companions to us. The particle here or to this present, serves 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 who 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 sees?

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 Apostle's 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 regenerated by the spirit of God. Which sentence truly may be defended. Yet it seems to me to be a comparison of the greater and 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 to so passing a good thing. And he requires a twofold affection in the faithful: namely that they being pressed with the feeling of the present misery, mourn. Secondly, that nevertheless they do patiently expect a deliverance. For he would that they being lifted 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 shall be. Which have the first beginnings. Whereas some interpret first fruits, a rare, and singular excellency, that I like not at all: and 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 endowed with a certain measure thereof, are yet far from the perfection thereof. These therefore are to the Apostle the first beginnings or first fruits. To which the whole or entire increase is opposed. For seeing we are not yet endowed with fullness, it is no marvel though we be moved with disquietness. And whereas he repeats, we ourselves, and adds in ourselves, that he does for the more vehemence, that he might express a more fervent desire. And he does 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, is called the fruition of that inheritance to which we are adopted. For Paul means that that eternal decree of God, whereby he has chosen us for sons before the world was made, of the which he testifies to us by the gospel, and the faith whereof he seals by his spirit in our hearts, should be void, unless the promised resurrection were firm and 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? To this appertains the redemption of our body which is immediately added. For the price of our redemption was so paid by Christ, that death nevertheless might hold us yet bound in his bonds: indeed we carry it within us, whereupon it follows that the sacrifice of the death of Christ, should be in vain and fruitless, except there appeared fruit in the celestial renewal.

24 For we are saved by hope. Paul confirms his exhortation by another argument. Namely, because our salvation cannot be separated from a kind of death, which he proves by the nature of hope. For seeing hope extends itself to things not yet known by experience, and represents to our minds the image of things which are hid and far off, whatever is either openly seen, or held with the hand, cannot be hoped for. But Paul takes it for a thing so granted that it cannot be denied, so long as we live in this world, our salvation stands in hope: whereby it follows that it is laid up with God, far above our senses. Whereas he says that is no hope which is seen, it is verily a hard speech, but yet such as observes not the sense, for he goes about simply to teach, seeing hope is of good things to come, and not present, it can never be joined with manifest possession. So then if any think much to mourn, they must needs invert the order that is set down of God, who does not call his own to the triumph before he has exercised them in the warfare of sufferance. But seeing it has pleased God to nourish our salvation as it were secretly in his bosom, it is expedient for us to labor in earth, to be oppressed, to mourn, to be afflicted, indeed to lie as it were half dead, or like to those who 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 follows hope. For if it be grievous to want the good thing you desire: unless you support and comfort yourself by patience, you must fall by desperation. So then hope always draws patience with it. So it is a most fitting conclusion, namely, that it does vanish away whatever the Gospel promises of the glory of the resurrection, except by bearing the cross and tribulations patiently, we pass through this present life. For if life be invisible, then we must have death before our eyes if glory be invisible, then ignominy is present. Therefore if you will comprise this place in few words, you may 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 intend upon good things to come, and which are absent: therefore the salvation of the godly is hidden up. Now hope is not otherwise maintained than by patience: therefore the salvation of the godly is not consummated but by patience. Finally, here we have a notable place, that patience is an inseparable companion of faith. The reason of this is at hand; because while 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 [reconstructed: borne].

26 Likewise the spirit also helps our infirmities: for we know not what to pray as we ought, but the spirit itself makes request for us with sighs, which cannot be expressed.

27 But he that searches the hearts, knows what is the meaning of the spirit: for he makes 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 and so hard burdens, he sets 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 to it part of the burden, wherewith our infirmity is oppressed, does not only help us and succor us, but does so ease us, as though it undertook some part of the burden with us. And in the word infirmities, the plural number has its augmentation. For seeing experience does teach us that unless we be stayed by the power of God, innumerable ruins are straightway at hand: Paul therefore admonishes, that notwithstanding we are every way weak, and diverse infirmities threaten falling to 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. However 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, and whereto we trusting, dare call upon God as father: now repeating again this second member of invocation, he says 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 has annexed prayers to the careful, or heavy desires of the faithful, because God does not therefore afflict his with miseries, that they should inwardly devour up a hidden or secret sorrow: but that by prayer they should exonerate and ease themselves, and so exercise their faith. And albeit I know there are diverse interpretations brought upon this place, yet the meaning of Paul seems to me, to be simply thus, that we are blind in praying to God: because although we feel our evils, yet our minds are more intricated and confounded, than that they can rightly elect what is convenient or expedient. If any man except, that there is a rule prescribed to us in the word of God: I answer, our affections nevertheless abide oppressed with darkness, until the spirit direct them by his light. But the spirit itself makes request for us. Although indeed or by the event it appears not as yet, that our prayers are heard of God, nevertheless, Paul gathers that even in the very study of praying the presence of God's grace already shines, 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. Therefore the manner of praying well must needs be caught of the spirit: he therefore calls those sighs [reconstructed: unutterable], into which 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 does abase itself to pray or mourn, but because it stirs up those prayers in our hearts, wherewith it is fitting we should be touched: secondly it does so move our hearts that with their fervency they pierce to the very heaven. And Paul spoke so to the end he might more significantly attribute all that to 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 to him.

27 But he that searches the hearts, knows the cogitations. This is a notable reason to confirm our faith or confidence that we are heard of God, while we pray by his Spirit. For he knows familiarly our desires, as the cogitations of his Spirit. And here the propriety of the word, know, is to be noted: for it signifies that God does not consider those motions of the Spirit as new and insolent, or reject them as absurd: but acknowledges them, and also graciously receives them as known to him and approved of him. Therefore as Paul testified of late, that God does then help us, while he does as it were bring us into his own bosom: so now he adds another consolation, namely, that our prayers, whereof he is the moderator, are not in vain. The reason also is added straightway: because in so doing he conforms us to his will. Whereby it falls out that that cannot be in vain, which is agreeing to his will, whereby all things are governed. Here also we may learn that consent with the will of God, is the chief thing in prayer, which consent our own desires do not hold fast tied to them. Therefore if we would have our prayers acceptable to God, let us beseech him to moderate them according to his will.

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

29 For those which he knew before, he also predestined to be made like to the image of his Son, that he might be the firstborn among many brethren.

30 And whom he has predestined, 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 concludes, that the miseries of this life are so far from hindering our salvation, that rather they further it. Neither does it hinder, that he has put the particle illative, seeing it is no novelty with him, so to confound adverbs: although this conclusion does also contain a preoccupation. For here the sense of flesh exclaims, that it appears not God does hear our prayers, seeing our afflictions proceed always in the same course. Therefore the Apostle prevents that, saying, although God does not by and by help his, yet he does not forsake them; because by a wonderful skill, he turns those things to their salvation, which seemed disadvantages. 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 gainsay it. In the meantime the counsel of Paul is not obscure, although the elect and reprobate are indifferently subject to the like evils, yet there is great difference: because God instructing the faithful by afflictions, does procure their salvation. And we are to remember that Paul speaks not but of adversities: as though he said, whatever things happen to the godly, they are so tempered from above, that that which the world thinks to be hurtful, the issue declares it to be profitable. For albeit that is true which Augustine says, 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 appertains not to this place, where he treats of the cross. And note that he has comprehended the sum of piety under the love of God: as indeed the whole study of righteousness depends thereon. To those who are called according to his purpose. This part seems to be added by 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 feign to themselves preparations whereby they may prevent the grace of God. Therefore Paul teaches, 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 depends upon the free adoption of God, as the first cause. Indeed Paul shows, that the faithful love not God, before they be called of him: as in another place he admonishes, that the Galatians were first known of God, before they knew him. Truly, this of Paul is true, that afflictions profit none to salvation, but them that love God: yet that of John is as true, namely, that then at length he is begun to be loved of us, when he has preceded us by his free grace.

Finally, the calling Paul speaks of here, is broad. For it must not be restrained to the manifestation of election, whereof mention shall be made shortly after, but simply it is opposed to man's course: as though Paul had said, the faithful get not to themselves godliness by their own motion, but rather it is brought by the hand of God, so far as God has chosen them to himself for his own. The word purpose does plainly exclude, whatever may be imagined to be brought of men: as though Paul denied the causes of our election to be sought for elsewhere, than in the secret pleasure of God: which thing appears more clearly out of Ephesians 1 and 2 Timothy 1, where also the antithesis or contrast of this purpose, 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 to that which follows straightway, namely, that afflictions which make us like to Christ are destined 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 declares, how all afflictions are nothing else, than a means whereby they are conformed to Christ, which thing to be necessary, he testified before. Therefore there is no cause why it should grieve us, or be bitter and heavy to us to be afflicted: except we take in ill part the election of the Lord, whereby we are foreordained to life: except we be unwilling to represent in us the image of the son of God, whereby we are prepared to the celestial glory. And the foreknowledge of God, of which Paul here makes mention, is not a bare foreknowledge as some unskillful persons do foolishly imagine: but adoption whereby he always discerns his sons from the reprobate. In which sense Peter says, the faithful were elected to the sanctification of spirit, according to the foreknowledge of God. Therefore, those I spoke of, gather foolishly, that God has elected no others, than those he foresaw to be worthy of his grace. For Peter does not flatter the faithful, as though every one were elected for his merit: but calling them to the eternal counsel of God, does put them beside all worthiness. And also in this place, Paul repeats by another word, that which he touched lately concerning purpose. From where it follows that this knowledge depends upon the good pleasure of God, because God foreknew nothing out of himself, touching those he would adopt: but only designated whom he would elect. The word Proorizein, which they translate predestinate, is referred to the circumstance of this place: because Paul only means, that God has so decreed, that whoever he has adopted, the same should carry the image of Christ: for he did not simply say, that they might be conformed to 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, that the free adoption wherein our salvation consists, cannot be separated from this other decree, wherein he has allotted us to bear the cross: because none can be an heir of the kingdom of heaven, who first is not made like to the only begotten son of God. That he might be the firstborn, 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 firstborn, Paul's mind is only to note this, if Christ obtains the prerogative among all the sons of God, he is worthily given to us for an example, that we should refuse nothing, which he has vouchsafed to take upon him. Therefore that the celestial father might by all means testify the right and dignity which he has given to his son, he will have all whom he has adopted into the inheritance of his kingdom to be conformed or made like to his example. For although there be in appearance a diverse 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 firstborn does bear the name of the family, so Christ is placed in a high degree: not only that he might excel in honor among the faithful, but also that under the common note of fraternity he might contain all under him.

30 And whom he has predestinated, them also he called. Now that he might in a clearer sort prove how true it is, that that conformation or conformity and likeness with the humility of Christ, is healthful to us, he uses a gradation, wherein he teaches, that the society of the cross is so linked with our vocation, justification and glorification, that they cannot be separated. However that the readers might better understand the meaning of the Apostle, they are to remember that, I admonished before, namely, that the word predestinate, notes not election, but the purpose or decree of God, whereby he has ordained for his a cross to be borne: and now teaching that the same are called, he signifies that God does not hold close within himself which he has determined of them, but has 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 knows what condition God has appointed for him: the Apostle says, God by his calling has openly testified of his secret counsel. And this testimony consists not in the sole external preaching, but it has the efficacy of the spirit coupled: because the speech is of the elect, whom God does not only speak to by voice, but also inwardly draws. Justification might fitly be extended to the continual tenor of the grace of God, even from the time of our calling to the hour of death: but because Paul in the whole Epistle uses this word for the free imputation of righteousness, no necessity does compel to decline from this sense. For the counsel of Paul is this, that there is a more precious reward offered, than that we ought to refuse afflictions. For what is more to be wished for, than to be reconciled to God, that our miseries be no more tokens of malediction or curse, neither tend to our destruction? Therefore he adds straightway, 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 brings 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 has used the [reconstructed: preterite] tense in the verbs, for the present tense. Surely it is out of question, that a continual action is noted, to this sense: whom God now after his own counsel exercises with adversity, those he also calls and justifies into the hope of salvation: so that they lose not a jot of glory while they are humbled. For albeit the present miseries do deform it before the world: yet before God and his Angels it always appears 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, than that they having obtained the glory of the celestial kingdom, might come to 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 anything to the charge of God's chosen? It is God that justifies.

34 Who shall condemn? It is Christ which is dead? Indeed or rather which is risen again, who is also at the right hand of God, and makes request for us.

31 What shall we say then? Now the matter being sufficiently proved, he bursts forth into exclamations, whereby he declares with what magnanimity of mind the faithful ought to be endued, while adversities press them to desperation. And in these words he teaches how that invincible fortitude, which overcomes all temptations, consists in the fatherly favor of God. For we know that judgment is wont no otherwise to be given of the love or hatred of God, than by the consideration of the present state. Therefore when things fall out unhappily, sorrow possessing our minds, it drives away all confidence and consolation, but Paul cries out that the beginning must be further sought forth: and therefore they reason preposterously who stay upon the sorrowful spectacle of our warfare. Indeed I confess the scourges of God in themselves, and by themselves are worthily counted signs of God's wrath: but because they are blessed in Christ, Paul commands 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 to us, that by the favor of God we should be secure against all dangers. Yet his meaning is not that we should have no adversity: but he promises victory against all sorts of enemies.

If God be on our side. This is the chief, and surely the only stay that supports us in all temptations. For except God be gracious to us, although all things laugh upon us, yet no certain trust can be conceived. And on the contrary his only favor is a sufficient solace in all sorrow, and a strong defense 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 whatever thing comes against them in this world. If I shall walk in the midst of the shadow of death, I will not fear evil, because you are with me. I trust in the Lord, what shall flesh do to 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. Therefore he declares true trust in God who being content with his protection, fears nothing so that he should [reconstructed: despair] — surely the faithful are oftentimes shaken: but are never utterly cast down. Finally here the counsel of the Apostle tends, 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 stands us greatly upon, to be so thoroughly persuaded of the fatherly love of God, that we may persist in this glorying: therefore Paul brings forth the price of our reconciliation, to the end he might prove that God does favor us. And surely this is a notable and rich experiment of inestimable love, that the Father has not refused to bestow his Son upon our salvation. From there therefore Paul draws 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 foresees may be profitable for us. This place ought to admonish and awake us to consider what Christ brings 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 to us: but being filled with all heavenly treasures, lest they which possess him should want anything, that might make to perfect felicity. And to deliver, here signifies to give to death.

33 Who shall lay anything to the charge. The first and greatest consolation which the godly have in adversity, is that they be certainly persuaded of the fatherly love of God: because hence comes 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 to patience cannot be brought, than when we understand that God is gracious to us. And therefore Paul makes this confidence the beginning of consolation, whereby it behooves the faithful to be strengthened against all adversities. And because man's salvation is first wounded by accusation, and then overthrown by condemnation: he takes 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 justifies us, there remains 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 makes intercession. Then to have added the other two, Who shall condemn? It is God that justifies. For the absolution or deliverance of God, answers condemnation: and the defense or supportation of Christ, answers accusation. But Paul, not without cause, has 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 far off, anxieties and fears. More emphatically therefore he gathers that the sons of God are not subject to accusation, because God does justify, than if he had said, because Christ is their patron: for so he expresses better how the way is far shut up to judgment, where the judge does pronounce himself, that he altogether exempts him from guilt, whom the accuser would draw to punishment. And there is also the like reason, of the second part of the Antithesis or contrariety. For he shows that the faithful are far from the peril of condemnation, seeing Christ by making satisfaction for their sins, has prevented the judgment of God, and by his intercession, has not only abolished death, but also put our sins out of remembrance, that they come not into account. The sum is, that we are not only by the present remedies, when we come to the judgment seat of God, to be delivered from fear: but God does help more, that he might better provide for our confidence.

Howbeit here we are to note that, what I have always admonished of before this, namely, that to justify with Paul, is nothing else, then being loosed from the sentence of God, to be counted for just. And it is no hard matter to prove that in this present place, where Paul reasons from the putting down of one contrary to 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 has 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 does reprove them: but all these prevail nothing before that judge who does justify them. Therefore no adversary can shake, much less overthrow our salvation. Furthermore, he so names the elect, that he doubts nothing of himself to be in the number of them. 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 to 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 ought to apply to himself, out of question we are all of us led to 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 has absolved: so there remains no condemnation when the laws are satisfied, and now the penalty is paid. But Christ is the man, who once has suffered the punishment due to 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 to death. And he is not only dead: but by his resurrection has appeared victor of death, and has triumphed over the power thereof. And he adds yet more, namely, that he sits at the right hand of the father: whereby is meant, that he obtains the lordship, and full authority of heaven and earth, as it is said to the Ephesians (Ephesians 1:20).

Lastly, he teaches that he sits so, that he is the perpetual advocate, and intercessor for the defence of our salvation. From where it follows that if any will condemn us, he does not only make void the death of Christ, but also fights against that incomparable power, wherewith the father has adorned him, placing him in the highest degree with such power. This so great boldness, which dare triumph against the devil, death, sin, and the gates of hell, ought to rest in all godly hearts: because our faith is no faith, unless we do certainly persuade ourselves that Christ is ours, and that the father is merciful to us in him. Nothing therefore can be imagined more pestilent, or more deadly than the school doctrine of the uncertainty of salvation. Who makes intercession 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 holds all things in subjection under his feet, yet Paul gives to him the person of a mediator: of whose countenance to be afraid, were absurd, seeing he does not only gently invite us to him, but also appears 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 appears still with his death and resurrection, which are in stead of an eternal intercession and have the efficacy of lively prayer, that they may reconcile the father to us, and make him entreatable, 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 your sake we die daily, we are counted as sheep appointed for the slaughter.

37 But in all those things we overcome by him who has loved us.

35 Who shall separate? Now that security or boldness is extended to inferior things. For he who is persuaded of the love of God toward him, is able to stand in the most grievous afflictions: which are therefore wont so greatly to torment men, either because they think not, they happen 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, whatever happens, we must stand in this faith, namely that God who has once loved us, will never cease to care for us. For he does not simply say, there is nothing that can separate God from the love of us: but he would that the knowledge and lively sense of love which he testifies to us should so flourish in our hearts, that it might always shine in the midst of afflictions. For as the clouds, although they darken the clear sight of the sun, yet do not altogether deprive us of his light: even so God in adversities, sends through clouds, the beams of his grace, lest any temptation should overwhelm us with despair: indeed our faith being supported by the promises of God, as by wings, ought 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 has gone before, we are to be resolved, that although God does chasten, yet he will never forget his mercy. Truly he admonishes what we have deserved, but withal he testifies that he has a care of our salvation, while he provokes us to repentance. And he calls it the love of Christ, because the Father in a manner does open his bowels to us in him. Seeing then the love of God is not to be sought for outside of Christ, worthily does Paul call us here: 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 to us, nothing is against us. Whereas some take the love of Christ passively, for that love with which he is loved of us, as though Paul armed us to invincible fortitude: this imagination is easily refuted by the whole course of Paul's speech: and straight away 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, contains 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 to 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. Furthermore these three differ among themselves thus, that tribulation comprehends every kind of grief and discomfort: but anguish is an inward passion, namely while extremities drive us to our wit's end. Such was the anguish of Abraham and Lot, while the one was constrained to offer his wife, the other his daughters: because they being hard pressed, and wrapped in on every side, could not tell what to do. Persecution properly notes tyrannical violence, whereby the sons of God are unworthy vexed of the wicked. And although Paul denies the sons to be distressed, or to be brought into narrow straits yet he is not contrary to himself: because he does not simply make them free from painful care, but he understands they are delivered: as also the examples of Abraham and Lot declare.

36 As it is written. This testimony brings great weight to the cause. For he insinuates, 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 likely 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, than 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 chiefly noted by Paul, neither does it hinder, that the saints there complain of calamity, which then pressed them otherwise than it was wont. For seeing, they first having testified their innocence, then show how they were oppressed with so many evils: an argument is conveniently taken from there, namely that it is no new thing if the Lord permits the godly without desert to be cruelly treated by the wicked. And it is beyond question that the same comes not to pass, but for their profit: seeing the scripture teaches that it is far from the righteousness of God, to destroy the just with the unjust: but rather it is fitting, to requite affliction to those who afflict, and deliverance to those who are afflicted. Secondly they affirm that they suffer for the Lord: and Christ declares them blessed that suffer for righteousness' sake. And whereas they say they die daily, thereby they signify, that death does so hang over their heads, that such a life differs 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 uses, supervincing, though it be not so common with the Latins. For sometimes it happens that the faithful seem to be overcome, and to lie forlorn, the Lord does 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, where this invincible strength is, he repeats that again which he said before. For he does not only teach, that God, because he loves us, therefore puts his hand under us to stay us: but also he confirms that same sentence of the love of Christ. And this one word does sufficiently declare, that the Apostle speaks not of the fervency of that love, with which we love God, but of the fatherly love of God and Christ toward us, the persuasion of which being thoroughly printed in our hearts, it will always draw us from the gates of hell into the light of life, and 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 bursts also into hyperbolic or excessive speeches, Whatever (says he) is in life or death, which may seem to be able to separate us from God, shall prevail nothing. Indeed the angels themselves if they go about to overthrow this foundation, shall not hurt us. Neither does it withstand that angels are ministering spirits, ordained for the health of the elect. For Paul here reasons from that which is impossible: as he does also to the Galatians. Wherein we may observe how all things ought to be vile to us, in respect of the glory of God: seeing it is lawful for the maintenance of his truth, not to care, indeed 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. And these two words are added, to the end that if the word Angels were not significant enough, by these somewhat more might be expressed. Except you had rather understand it thus, neither angels, and whatever 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 speaks hyperbolically or excessively, yet in deed he affirms, 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, wherewith the dangers to come do vex us. The meaning therefore is, that we are not to fear, lest the continuance of miseries however long it be, should put out the faith of adoption. This does plainly impugn the schoolmen, who babble that no man is sure to persevere to 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 to death, and also after death. But we on the contrary must believe, that he who has begun in us a good work, will perform it until the day of the Lord Jesus.

39 Which is in Christ. That is, whereof Christ is the bond. For he is the beloved son of God, in whom the father is well pleased. Therefore if we cleave to God by him, we may assure ourselves of the immutable and incessant love of God towards us. Finally here he speaks more distinctly, than he did of late, placing the fountain of love in the father, and affirming that it flows from Christ to us.