He exhorteth them to mortification of the body, 2 to renovation of the mind, 5 to keeping of unity by humility, 6 to the right using of their gifts and functions, 9 to many other good actions, 17 and specially to loving of their enemies.He exhorteth them to mortification of the body, 2 to renouation of the minde, 5 to keeping of vnitie by humilitie, 6 to the right vsing of their gifts and functions, 9 to many other good actions, 17 and specially to louing of their enemies.
The second part of this Epistle, moral.
I beseech you therefore brethren by the mercy of God, that you exhibeatis: display, put on show; present, offer up your bodies a living hostiam: a crowd, or one who entertains guests; a sacrificial victim, an offering, holy, pleasing God, your reasonable service.I BESECH you therfore brethren by the mercie of God, * that you exhibite your bodies a liuing host, holy, pleasing God, your reasonable seruice.¶Obsecro itaque vos fratres per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum.
2And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what the good, and acceptable, and perfect will of God is.And be not conformed to this vvorld: but be reformed in the newnes of your minde, * that you may proue vvhat the good, and acceptable, and perfect vvil of God is.Et nolite conformari huic sæculo, sed reformamini in novitate sensus vestri : ut probetis quæ sit voluntas Dei bona, et beneplacens, et perfecta.
3for I say by the grace that is given me, to all that are among you, not to be more wise then behoveth to be wise, but to be wise unto sobriety: and to every one as God hath divided the measure of faith.for I say by the grace that is giuen me, to al that are among you, not to be more vvise then behoueth to be vvise, but to be vvise vnto sobrietie: * and to euery one as God hath deuided the measure of faith.Dico enim per gratiam quæ data est mihi, omnibus qui sunt inter vos, non plus sapere quam oportet sapere, sed sapere ad sobrietatem : et unicuique sicut Deus divisit mensuram fidei.
4For as in one body we have many members, but all the members have not one action:For as in one body vve haue many members, but al the members haue not one action:Sicut enim in uno corpore multa membra habemus, omnia autem membra non eumdem actum habent :
5so we being many, are one body in Christ, and each one an others members.so vve being many, are one body in Christ, & eche one an others members.ita multi unum corpus sumus in Christo, singuli autem alter alterius membra.
6And having gifts according to the grace that is given us, different: either prophecy according to the rule of faith,And hauing giftes according to the grace that is giuen vs, different: either prophecie according to the rule of faith,¶Habentes autem donationes secundum gratiam, quæ data est nobis, differentes : sive prophetiam secundum rationem fidei,
7or ministry in ministering, or he that teacheth in doctrine,or ministerie in ministring, or he that teacheth in doctrine,sive ministerium in ministrando, sive qui docet in doctrina,
8he that exhorteth in exhorting, he that giveth in simplicity, he that ruleth in sollicitudine: diligence, solicitude, he that sheweth mercy in cheerfulness.he that exhorteth in exhorting, he that giueth in simplicitie, he that ruleth in carefulnes, he that sheweth mercie in cheerefulnes.qui exhortatur in exhortando, qui tribuit in simplicitate, qui præest in sollicitudine, qui miseretur in hilaritate.
9Love without simulatione: pretence, dissembling. Hating evil, cleaving to good.Loue vvithout simulation. Hating euil, cleauing to good.Dilectio sine simulatione : odientes malum, adhærentes bono :
10Loving the charity of the brotherhood one toward another. With honour prævenientes: stopping, hindering; going before, anticipating one another.Louing the charitie of the brotherhood one toward an other. With honour preuenting one an other.caritate fraternitatis invicem diligentes : honore invicem prævenientes :
11In carefulness not slothful. In spirit fervent. Serving our Lord.In carefulnes not slouthful. In spirit feruent. Seruing our Lord.sollicitudine non pigri : spiritu ferventes : Domino servientes :
12Rejoicing in hope. Patient in tribulation. Instant in prayer.Reioycing in hope. Patient in tribulation. Instant in praier.spe gaudentes : in tribulatione patientes : orationi instantes :
13communicantes: conveying information; sharing in, contributing to to the necessities of the saints. Pursuing hospitality.Communicating to the necessities of the sainctes. Pursuing hospitalitie.necessitatibus sanctorum communicantes : hospitalitatem sectantes.
14Bless them that persecute you: bless, and curse not.Blesse them that persecute you: blesse, and curse not.Benedicite persequentibus vos : benedicite, et nolite maledicere.
15To rejoice with them that rejoice, to weep with them that weep.To reioyce vvith them that reioyce, to vveepe vvith them that vveepe.Gaudere cum gaudentibus, flere cum flentibus :
16Being of one mind one toward another. Not minding high things, but consenting to the humble. Be not wise in your own apud vosmetipsos: vanity, self-flattery; estimation, opinion of oneself.Being of one minde one tovvard an other. Not minding high things, but consenting to the humble. Be not vvise in your ovvne conceite.idipsum invicem sentientes : non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos :
17To no man rendering evil for evil. Providing good things not only before God, but also before all men.To no man rendring euil for euil. Prouiding good things not onely before God, but also before al men.nulli malum pro malo reddentes : providentes bona non tantum coram Deo, sed etiam coram omnibus hominibus.
18If it may be, as much as is in you, having peace with all men.If it may be, as much as is in you, hauing peace vvith al men.Si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes :
19Not revenging your selves my dearest, but give place unto wrath, for it is written: Revenge to me: I will reward, saith our Lord.Not reuenging your selues my deerest, but giue place vnto vvrath, for it is vvritten: * Reuenge to me: I vvil revvard, saith our Lord.non vosmetipsos defendentes carissimi, sed date locum iræ. Scriptum est enim : Mihi vindicta : ego retribuam, dicit Dominus.
20but if thine enemy hunger, give him meat: if he thirst, give him drink; for, doing this, thou shalt heap coals of fire upon his head.but if thine enemie hunger, giue him meate: if he thirst, giue him drinke; for, doing this, thou shalt heape coales of fire vpon his head.Sed si esurierit inimicus tuus, ciba illum : si sitit, potum da illi : hoc enim faciens, carbones ignis congeres super caput ejus.
21Be not overcome of evil, but overcome in good the evil.Be not ouercome of euil, but ouercome in good the euil.Noli vinci a malo, sed vince in bono malum.
Annotations
1A living host. Lest men should think by the former discourse of God's eternal predestination, that no reward were to be had of good life and works, the Apostle now earnestly recommendeth to them holiness of life.A living host. Lest men should think by the former discourse of God's eternal predestination, that no reward were to be had of good life and works, the Apostle now earnestly recommendeth to them holiness of life.
1A living host. Man maketh his body a sacrifice to God by giving it to suffer for him, by chastising it with fasting, watching, and such like, and by occupying it in works of charity and virtue to God's honour. Whereby appeareth how acceptable these works are to God and grateful in his sight, being compared to a sacrifice, which is an high service done to him.A living host. Man maketh his body a sacrifice to God by giving it to suffer for him, by chastising it with fasting, watching, and such like, and by occupying it in works of charity and virtue to God's honour. Whereby appeareth how acceptable these works are to God and grateful in his sight, being compared to a sacrifice, which is an high service done to him.
6According to the rule of faith. By this, and many places of holy writ, we may gather, that the Apostle by the holy Ghost, before they were sundered into divers Nations, set down among themselves a certain Rule and form of faith and doctrine, containing not only the Articles of the Creed, but all other principles, grounded, and the whole platform of all the Christian religion. Which Rule was before any of the books of the new Testament were written, &c. before the faith was preached among the Gentiles: by which not only every other inferior teachers doctrine was tried, but all the Apostles, and Evangelists preaching, writing, interpreting (which is here called prophesying) were of God's Church approved and admitted, or disproved and rejected. This form, by mouth and not by Scripture, every Apostle delivered to the country by them converted. For keeping of this form, the Apostle before praised the Romans, and afterward earnestly warneth them by no means plausible speech to be drawn from the same. This he commendeth to Timothy, calling it his Depositum. For not holding this fast and sure, he blameth the Galatians, further also denouncing to himself or an Angel that should write, teach, or expound again that which they had first received, Anathema, and commanding always to beware of them that taught otherwise. For fear of missing this line of truth, himself notwithstanding he had the Holy Ghost, yet lest he might have preached in vain and lost his labour, he went to confer with Peter and the rest. For the better keeping of this Rule of truth, the Apostles held Councils, and their form they set down for the holding of this Rule, and by the mysteries thereof, were all the holy Scriptures written, for and by the faith, all the glorious doctors have made their sermons, commentaries, and interpretations of God's word: all writings and interpretations no otherwise admitted nor disproved but in regard of God, but as they be agreeable to this Rule. And this is the fair Analogy and measure of faith, set down and commended to everywhere for the Apostles tradition: and not the fantastical rule or square that every Sectmaster pretendeth to gather out of the Scriptures falsely understood and wrested to his purpose, by which they judge of doctor, Scripture, Church, and all. Arius had by that means a rule of his own, Luther had his false weights, and Calvin his own also. According to which every measure of every sect, they have their expositions of God's word: and in England (as in other infected Countries) they kept of late an apish imitation of this prophesying which S. Paul here and in other places speaketh of, and which was an exercise in the primitive Church, measured not by every man's peculiar spirit, but by the former Rule of faith set down by the Apostles. And therefore all this new fantastical Prophesying and all other preaching in Calvin's school is justly by this note of the Apostle condemned, for that it is not according to, but quite against the Rule of faith.According to the rule of faith. By this, and many places of holy writ, we may gather, that the Apostle by the holy Ghost, before they were sundered into divers Nations, set down among themselves a certain Rule and form of faith and doctrine, containing not only the Articles of the Creed, but all other principles, grounded, and the whole platform of all the Christian religion. Which Rule was before any of the books of the new Testament were written, &c. before the faith was preached among the Gentiles: by which not only every other inferior teachers doctrine was tried, but all the Apostles, and Evangelists preaching, writing, interpreting (which is here called prophesying) were of God's Church approved and admitted, or disproved and rejected. This form, by mouth and not by Scripture, every Apostle delivered to the country by them converted. For keeping of this form, the Apostle before praised the Romans, and afterward earnestly warneth them by no means plausible speech to be drawn from the same. This he commendeth to Timothy, calling it his Depositum. For not holding this fast and sure, he blameth the Galatians, further also denouncing to himself or an Angel that should write, teach, or expound again that which they had first received, Anathema, and commanding always to beware of them that taught otherwise. For fear of missing this line of truth, himself notwithstanding he had the Holy Ghost, yet lest he might have preached in vain and lost his labour, he went to confer with Peter and the rest. For the better keeping of this Rule of truth, the Apostles held Councils, and their form they set down for the holding of this Rule, and by the mysteries thereof, were all the holy Scriptures written, for and by the faith, all the glorious doctors have made their sermons, commentaries, and interpretations of God's word: all writings and interpretations no otherwise admitted nor disproved but in regard of God, but as they be agreeable to this Rule. And this is the fair Analogy and measure of faith, set down and commended to everywhere for the Apostles tradition: and not the fantastical rule or square that every Sectmaster pretendeth to gather out of the Scriptures falsely understood and wrested to his purpose, by which they judge of doctor, Scripture, Church, and all. Arius had by that means a rule of his own, Luther had his false weights, and Calvin his own also. According to which every measure of every sect, they have their expositions of God's word: and in England (as in other infected Countries) they kept of late an apish imitation of this prophesying which S. Paul here and in other places speaketh of, and which was an exercise in the primitive Church, measured not by every man's peculiar spirit, but by the former Rule of faith set down by the Apostles. And therefore all this new fantastical Prophesying and all other preaching in Calvin's school is justly by this note of the Apostle condemned, for that it is not according to, but quite against the Rule of faith.