October 16

To all that be in Rome, beloved of God, called to be saints; grace to you and peace from God our Father, and the Lord Jesus Christ.—Romans 1:7.

See how continually he puts the word called, saying, called to be an apostle; among whom ye also are called; to all that be in Rome, called. And this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the rulers and consuls as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and free, for instance, the love from God, the calling, the gospel, the adoption, the grace, the peace, the sanctification, all things else,—how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those, to divide on account of things on earth; and on this ground from the very outstart, this blessed apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learnt that they should take no harm from their servitude, while they had the true freedom. This also would incline masters to be gentle, as being instructed that they would have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, beloved of God. For this is the best discrimination, and shows whence the sanctification was. Whence, then, was the sanctification? from love. For after saying beloved, then he proceeds, called to be saints, showing that it is from this that the fount of all blessings is. But saints he calls all the faithful. Grace unto you, and peace.

Oh address, that bringeth countless blessings to us! This also Christ bade the apostles to use as their first word when entering into houses. Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but one varying, and of every kind, and of a long season; and this not from our labors, but through his own grace. Since, then, love presented us with grace, and grace with peace, having set them down as if in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into a flame, and beseeches him that gave, to keep these things firmly settled, saying as follows: "Grace be unto you, and peace from God our Father, and the Lord Jesus Christ." See in this passage the "from" is common to the Father and the Son, and this is equivalent to "out of." For he did not say. Grace be unto you and peace from God the Father, through our Lord Jesus Christ;

but, from God the Father, and our Lord Jesus Christ. Strange how mighty is the love of God! they which were enemies and disgraced, have all at once become saints and sons. For when he calls him Father, he shows them to be sons; and when he has said sons, he has unveiled the whole treasure of blessings.

Let us then keep showing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money. Whence one should not even call them dignities, but names of dignities only, having their strength in the investiture of fine array and servility of attendants. But this as having been given of God, the gift of sanctification and adoption, is not broken through even by death, but even here maketh men conspicuous, and also departs with us upon our journey to the life to come. For he that holdeth on in the adoption, and keeps an exact watch upon his holiness, is much brighter and more worthy of being thought happy even than he that is arrayed with the diadem itself, and has the purple; and has the delight of abundant peace in the present life, and is nurtured up with godly hopes, and hath no ground for worry and disturbance, but enjoys constant pleasure. For as for good spirits and joy, it is not greatness of power, not abundance of wealth, not pomp of authority, not strength of body, not sumptuousness of the table, not the adorning of dresses, nor any other of the things in man's reach that ordinarily produces them, but spiritual success, and a good conscience alone. And he that hath this cleaned, even though he be clad in rags and struggling with famine, is of better spirits than they that live so softly. So, too, he that is conscious of wicked deeds, though he may gather to himself all men's goods, is the most wretched of all men. For this cause Paul, living in continual hunger and nakedness, and being scourged every day, was joyful, and went more softly than they that were then emperors. But Ahab, when king, and indulging in a sumptuous luxury, when he had done that one sin, groaned and was out of spirits, and his countenance was fallen both before the sin and after the sin. If, then, we wish to enjoy pleasure, above all things else let us shun wickedness, and follow after virtue; since it is not in the nature of things for one to have a share thereof on any other terms, even if we were mounted upon the king's throne itself. Wherefore also Paul says, But the fruit of the Spirit is love, joy, peace. This fruit then let us keep growing by us, that we may be in the fruition of joy here, and may obtain the kingdom to come, by the grace and love towards man of our Lord Jesus Christ, through whom also be glory to the Father, and the Holy Spirit, now and always, even unto all ages. Amen.