to their faith which sheweth it selfe by their works 3. some he saith thus interpret he shall render according to their workes that is post opera sua after their works 4. some say they shall be rewarded according to their works but with the temporall blessings in this world not with life eternall 5. some graunt that the righteous shall be rewarded according to their workes if any could be found that had such workes which are worthie of reward the like answers Pererius imagineth to be made by the Protestants numer 39. but neither of them name what Protestants they are that thus answer we insist vpon none of these solutions 2. But we can otherwise satisfie all these reasons obiected 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifieth not onely a iust retribution but a gift of fauour as in that place giuen in instance Matth. 20.8 the reward is said to be rendred not onely to them which had laboured first which might seeme to haue deserued it but vnto those that came at the last houre to whome it was giuen of fauour and therefore simply v. 14. it is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue 2. In that place Matth. 25. it is shewed to whome not for what the reward shall be giuen good works are required as a condition in those which are to be saued not as a meritorious cause of their saluation Pareus for in the same place our Sauiour sheweth the originall and fountaine of their saluation Come ye blessed of my father inherit the kingdome prepared for you from the foundations of the world their saluation then dependeth vpon the free and gratious election of God not vpon their works Faius 3. The argument followeth not from the merit of euill workes to the merit of good workes for there is great difference in the way of meriting betweene them 1. good works are the gifts of God and proceede from him but euill workes haue their beginning from man 2. good works are imperfect and therefore merit not euill workes are perfectly euill and therefore are worthie of punishment 3. good works are commanded and so it is our dutie to doe them and therefore thereby we doe not merit but euill workeâ— are forbidden and there is no dutie but rather the transgression of dutie in doing them Gryneus 4. And concerning this place it prooueth no merit of workes the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter opera for workes so that this sheweth the measure rather then the merit of workes As this phrase is taken Matth. 9.29 according to your faith be it vnto you and Matth. 22.3 according to their workes doe not And this phrase is thus expounded Revel 22.12 My reward is with me to render vnto euery one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as his worke is Pareus so then according to their workes noteth the qualitie not the merit of their worke that is good workes shall be recompensed with reward and euill workes with punishment Faius And mention is made here of works that God shall iudge according as he findeth mens works to shew that he is no accepter of persons neither regardeth the outward appearance but that which is in truth Gualter And that it is not one and the same thing to reward for works and according to works Gregorie well sheweth in Psal. 149. v. 9. aliud est secundum opera reddere aliud pâ—â—pter ipsa opera reddere in eo enim quod secundum opera dicitur ipsa operum qualitas intell giuer c. it is one thing to render according vnto works an other for works for in that it is said according vnto works the qualitie of the worke is vnderstood that whose works appeare to be good his recompence should be glorious c. Pererius thus answereth to this place of Gregorie that he speaketh of the substance quantitie and qualitie of works in themselues which beeing compared with the celestiall glorie are not worthie thereof but as they are considered in Christ by whose vertue and merit they are made meritorious so are they worthie of that euerlasting reward to the same purpose also Tolet. annotat 6. Contra. But Gregorie must be vnderstood to speake of the works of the faithfull which receiue all their actiuitie worthines and acceptance from Christ and the Apostle likewise speaketh of the faithfull Rom. 8.18 I account that the afflictions of this present time are not worthie of the glorie which shall be shewed vs euen then the works and sufferings of the faithfull are excluded from meriting Faius 3. Now further that no works of the Saints are meritorious it may further be shewed by these reasons 1. there must be a proportion betweene the merit and the reward but betweene our works and the euerlasting reward there is no proportion the reward by many degrees exceeding the worthines of the best works 2. there are no good works without faith for without faith it is impossible to please God Heb. 11.6 wherefore whatsoeuer is promised to works per fidem consequimur we doe obtaine by faith 3. that which a man meriteth must be of his owne not of his of whome he meriteth now our good works are of God they are not of our selues and therefore by them we can not merit at Gods hand 4. that wherein men are endebted vnto God can not merit for then be should be endebted vnto vs not we vnto him for the wages is not of fauour but of debt Rom. 4.4 But all which we can doe is no more but our dutie we owe our best seruice vnto God as our blessed Sauiour saith When ye haue done all those things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to doe Luk. 17.10 But here some will answer that we are said to be vnprofitable seruants onely in respect of God because he is not profited or furthered by our seruice but yet good works are profitable to our selues Contra. True it is that good works are profitable because thereby we testifie our faith we doe good vnto others and make our owne saluation sure but it followeth not because they are profitable that therefore they merit eternall life Martyr they are as Bernard saith via regui non causa regnandi the way vnto the kingdome not the cause of the kingdome 4. Controv. Which are to be counted good workes v. 7. Which by continuance in good works seeke c. The Romanists doe not hold those onely to be good works which are commanded by God but such also as are enioyned by the Church and the gouernors thereof Concil Tridentiâ— sess 6. c. 10. And according to this rule they count the saying and hearing of Masse going in pilgrimage inuocating of Saints praying for the dead offering vnto images good works Contra. There are two euident rules to examine good works by 1. because God onely is good and the fountaine and author of
his life whereby he merited the imputation of his righteousnesse for the merite of Christs passion depended vpon the holines and worthines of his person which was manifested in his life 2. There are two partes of our iustification remission of our sinnes and the making of vnrighteous the one was the proper worke of Christs death that paied the ransome due vnto our sinnes the other of his perfect holines and righteousnesse which was manifested in his rising from the dead and therefore the Apostle ioyneth them both together Rom. 4.28 Who was deliuered to death for our sinnes and is risen againe for our iustification see further of this matter Controv. 20. in c. 4. Controv. 26. Against the Philosophers who placed righteousnesse in their owne workes The heathen Philosophers and wise men were vtterly ignorant of this making of men righteous by an others obedience for they held them onely to be righteous which by continuall exercise and practise of vertue attained vnto an habite of well doing which they ascribed onely to their owne industrie and endeuour Contra. These wise heathen in many things bewrayed their grosse and palpable ignorance 1. they knew not what remission of sinnes was neither how sinne entred into the world or how it was taken away they thought that by their well doing onely afterward the former memorie of their sinnes was worne out whereas it is in God onely to blot out the remembrance of sinne 2. they ascribed their vertues such as they were to their owne free-will and endeuour whereas Christian religion teacheth vs that God is the author of all good things and that man of himselfe is not able to thinke or conceiue a good thought 3. they erred in seeking to be made righteous and iust by their owne workes which beeing imperfect and diuerse waies blemished are not able to iustifie vs before God who is absolutely perfect true it is that euery Christian must endeuour to liue well and aduance his faith with fruitfull workes but it is Christs perfect obedience and not our owne which is imperfect that maketh vs truly righteous before God Controv. 27. Against the Manichees and Pelagians the one giuing too much the other too little to the law v. 30. The law entred that the offence should abound c. the Manichees vrge these and such like places against the law as though it were euill not distinguishing betweene the proper effects of the law which it worketh of it selfe as the Prophet Dauid expresseth them Psal. 19. It conuerteth the soule giueth wisedome to the simple giueth light to the eyes c. and the effects of the law which it worketh by reason of the weaknesse of man as it serueth to reueale the knowledge of sinne and to make it more abound But the Apostle himselfe that here thus testifieth of the law confesseth that in it selfe the law is holy Rom. 7.12 for although we are not able to performe that which the law commandeth yet the things are holy iust and good which the law requireth and the desire of the godly longeth after them As the Manichees detracted from the law so the Pelagians ascribed too much vnto it for they held that the law was sufficient to saluation and that if a man did once vnderstand what was to be done by the strength of nature he could doe it the law then serued to reueale vnto them the will of God and there owne strength sufficed in their opinion to performe it They beeing further vrged that the grace of God was necessarie did in words acknowledge it but by grace they vnderstood first the nature of man which was first giuen him of God then the doctrine onely and knowledge of the law The Popish schoolemen differed not much from this opinion who hled that a man by the strength of nature may keepe the precepts of the law quoad substantiam operis in respect of the substance of the worke but not quoad intentionem praecipientis according to the intention of the lawegiuer But it is euident out of the Scripture that no not the regenerate much lesse naturall men are able to keepe the commandements of God perfitly as S. Paul sheweth by his owne example Rom. 7. And if it were as the Pelagians held that the lawe were sufficient to saluation then Christ died in vaine Controv. 28. Of the assurance of saluation v. 21. Grace might raigne by righteousnesse vnto eternall life c. Hence it is euident that life is a consequent of righteousnesse as death is of sinne and that the faithfull are as sure to obtaine life if they haue righteousnesse as Adam and Adams children were sure to die after they haue sinned So Chrysostome vpon this place collecteth well Noli itaque cum iustitiam habeas de vita dubitare vitam enim excellit iustitia mater quippe illius est do not therefore doubt of life and saluation if thou haue iustice for iustice excelleth life beeing the mother thereof This is contrarie to the erroneous and vncomfortable doctrine of the moderne Papists that it is presumption for any man to be assured of his saluation see further hereof elswhere Synops. Centur. 4. err 25. Controv. 29 Of the diuerse kinds of grace against the Romanists v. 21. So might grace also raigne c. The Popish Schoolemen haue certaine distinctions of grace which either are not at all to be admitted or else they must be first qualified before they can be receiued 1. Of the first kind is that distinction of grace that there is gratia gratis data gratia gratum faciens grace freely giuen and grace that maketh vs acceptable vnto God two exceptions may be taken hereunto 1. there is no grace but is freely giuē otherwise it were not of grace that is of fauour but they in making one kind of grace onely that is freely giuen they insinuate that there are other graces which are not freely giuen 2. the grace which maketh vs acceptable to God they hold to be a grace or habite infused for the which we are accepted wherein they erre in ascribing that to a created or infused grace which is onely the worke of the free grace and fauour of God toward vs this word grace is either taken actively for the loue grace and fauour of God or passiuely for those seuerall gifts and graces which are wrought in vs by the fauour of God the first grace is as the cause the other graces are the effects the first is without vs the other within vs the first is the originall grace in God the other are created graces Now we hold that we are made acceptable vnto God onely by the first grace of God toward vs which is grounded in Christ the Romanists ascribe our acceptance with God to the other see further hereof Synops. Centur. 4. err 27. 2. Of the other sort is the distinction of grace operans cooperans working and working together as the working grace is that which alone changeth the will and maketh it willing
the other he ordained but he hateth the third that is sinne which he made not like as a iudge condemning a theefe neither hateth his person nor the punishment which is according to iustice but the crime of thes◠c. vpon this answer insisteth Pererius and before him Haymo non edit naturam quam fecit sed peccatum quod non fecit he hated not the nature which he made but the sinne which he made not so aso Gorrhan and the ordinarie gloss he hated nothing in Esau nisi originale peccatum but his originall sinne c. But the Apostle here speaketh of an hatred before Esau had done any euill and before the fight thereof 3. Neither doth it satisfie to say it is spoken comparatiuely Esau was hated that is lesse beloued as a man is bid to hate father and mother to cleaue to his wife that is loue them lesse then his wife for the Apostle calleth them the vessels of wrath afterward whom he is here said to hate therefore such are not beloued at all 4. This then is the solution hatred in God signifieth three things 1. the negation and deniall of his loue and of this degree of hatred sinne is not the cause but the will of God that electeth whom he will and refuseth whom he pleaseth thus God hateth Esau and all the reprobate 2. the decree of punishment and this proceedeth from the foresight of sinne and thus God is said to haue the wicked 3. it signifieth the anger of God and his abhorring of that which he hateth and thus God is said to hate iniquitte and of this hatred is that saying to be vnderstood thou hatest nothing that thou hast made for God in this sense hateth not his creatures but sinne in them Pareus dub 11. Quest. 15. Of the meaning of these words I will haue mercie on whom I will haue mercie 1. Origen and Heirome epist. ad Heath qu. 10. doe thinke that this is an obiection made by some as it were contradicting the Apostle But this is the Apostles answer rather to the former obiection is their iniquitie with God that he should elect one and reiect an other both of them beeing in the same state and condition to the which the Apostle maketh answer God forbid and giueth a reason of his answer here out of the Scripture 2. Chrysostome thinketh whom Theophylact followeth that by this sentence the Apostle staieth mans curiositie from requiring the cause why some are elected some are refused which is best knowne vnto God as the Lord answeared Moses who was desirous to know why all of the Israelites beeing guiltie of the same sinne in worshipping the golden calfe yet were not alike punished to whom the Lord answeareth thus in effect non est tuum scire Moses c. Moses it belongeth not to thee to know who are worthy of my mercie c. But in this sense there were small coherence in the Apostles speach for then there should be no answer made vnto the former obiection which the Apostle remooueth here Tolet annot 22. neither was this sentence vttered vpon any such occasion concerning the punishing of sinne of the Israelites and sparing of others but whereas Moses had made request to see Gods glorie and the Lord had granted him to see his backer partes and so in part yeelded vnto his request then this is added as a reason thereof I will haue mercie Mar. 3. Ambrose is farre wide who maketh this the sense of these words I will haue mercie on him on whom I will haue mercie that is quem praescivi whom I foresaw like after his error to returne vnto me so the ord gloss cui praescio misericordiam whom I foresaw mercie is to be shewed vpon the like glosse Thomas maketh mention of in his Commentarie I will haue mercie on him quem dignum praenonero misericordia whome I foresaw to be worthy of mercie But this is not agreeable to the Apostles minde 1. there had beene no occasion of any such obiection if the cause were in the foresight of mens worthines why some are elected and not others for then there had beene no shew of iniustice at all in God the reason had beene plaine Tolet annot 22. 2. this to giue vnto those which are worthie respicit iustitiam Dei respecteth the iustice of God whereas the Apostle here referreth all vnto Gods mercie Martyr 3. neither can that be a cause of election which is an effect thereof for to beleeue and to be obedient are effects of election then the foresight thereof cannot be the cause Pere dsiput 7. err 39. 4. Neither is this onely an Hebrew phraise signifying the same thing as Tolet ibid. as the Hebrewes for more vehemencie sake doe expresse the same thing by an emphaticall repetition neither yet are these words so curiously to be distinguished with Anselme as to referre thē to Gods mercy in calling in beleeuing in working that whom he sheweth mercy vpon in calling he will shew further mercie in giuing grace to beleeue and whom he giueth grace vnto beleeue they shall haue grace also to worke by their faith Lyranus and Pererius vnderstand the three degrees of Gods mercie in predestinating in giuing present grace and glorie to come and so make this the sense I will haue mercie in giuing grace to him on whom I haue mercie in electing him and to whom I giue finall grace I will shew mercie in giuing him future glorie Iunius much differeth not I will haue mercie ex facto in fact and indeed vpon whom I haue mercie decreto in my decree of election parallel 11. But Pareus better sheweth the reason of the ingemination and repeating of these words to shew 1. this mercie gratuitam to be franke and free and that there can be no reason or cause yeilded why God sheweth mercie but his owne gracious inclination to mercie 2. arbitrariam that it is arbritarie depending onely vpon the will of God 3. constantem that it is constant and immutable where he sheweth mercie he will haue mercie to the end 4. immensam this mercie is infinite and without measure not onely in bestowing one grace but many 5. Further it is to be obserued that thought the same word to haue mercie be reteined both in the Greeke translation of the Septuagint and in the latine in both partes of the sentence yet in the Hebrew there are two words the one in the former clause of the sentence canan which signifieth to shew grace and fauour the other in the latter part is racham to shew bowels of compassion and beside the Septuagint doe put the verbe in the present-tense in the latter part of both the clauses whereas in the originall the same tense and time is kept in both but this is no great difference the sense still notwithstanding remaineth the same 6. This then is the Apostles meaning whereas it was obiected that if God elect some and not others their case beeing the same the Lord
voluntarie connivence or negligence of the keeper or some other way as it were made by God for so we reade that Peter escaped out of prison the doores beeing opened by the Angel before him Act. 12. but this is not rashly to be done for the aforesaid reasons but vpon good warrant when God shall as it were make a way for a man to set him free Quest. 8. What kind of iudgement they procure to themselues which resist the magistrate 1. Whereas the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both condemnation as Beza damnation as the vulgar Latine iudgement as the Syrian interpreter punishment as Piscator some take this to be vnderstood not of eternall punishment but of the temporall inflicted by the Magistrate when as the powers beeing offended doe either punish rebells with death or cast them into prison Haymo so also Vatablus 2. Lyranus contrariwise interpreteth it de aeterna morte of euerlasting death not excluding also temporall punishment so also Martyr 3. Some vnderstand poenam punishment generally without limitation Olevian Piscator Iunius annot 4. Some will haue the punishment in this life vnderstood whether inflicted by the Magistrate or by God himselfe who will take reuenge for the transgression of his owne ordinance as is euident in the fearefull punishment of rebellious Cote Dathan and Abiram Numb 16. Pareus Gualter and so before them Chrysostome and Theophylact cum à Deo tum ab hominibus poenas daturum he shall endure punishment both from God and men 5. But all these are better ioyned together that such as resist the Magistrate are punished by the publike lawes and God often taketh reuenge also beside they make themselues guiltie of euerlasting damnation which is due vnto the transgression of Gods commandement and the violating of his ordinance Faius 6. Tolet hath here this conceite by himselfe it is said they shall receiue iudgement because beeing not restrained by the Magistrate whom they stand not in awe of they cast themselues into those sinnes for the which damnationem incurrunt they incurre damnation but here the Apostle speaketh of that punishment which is due for the resisting of Gods ordinance 7. Pareus here obserueth well these two things that the purposes and endeauours of such are frustrate and beside they shew their madnes and foolishnes in beeing accessarie to their owne punishment for it is an vnwise part for one to procure his owne hurt Quest. 9. How the Prince is not to be feared for good workes but for euill 1. Concerning the words in the originall they stand thus Princes are not a feare of good workes and so the vulgar Latine that is for good workes as the Syrian interpreter putteth it in the datiue bonis operibus to good workes so also Tertullian readeth in scorpian and Beza followeth this sense and the meaning is that they are not a terror or to be feared ratione boni operis by reason of the good worke Lyran. or his qui sunt boni operis to them which are of good workes Gorrhan so before him Chrysostome bene agentibus to those which doe well good workes are here to be vnderstood not as Diuines take them for morall workes but for ciuill workes agreeable to the publike lawes which are either against the diuine lawe whereof the Magistrate ought to haue speciall care or against the positiue constitution Pareus 2. Touching the occasion of these words Tolet will haue them to depend of the former sentence and to shewe the cause why they which resist the powers doe receiue iudgement to themselues because they contemne the Magistrate who is ordained to restraine euill workes and so they without restraint fall into euill and so incurre punishment but the better coherence is to make this an other argument to mooue obedience to the higher powers from the vtilitie thereof as Chrysostome or à duplici sine from the twofold ende of magistracie which is for the punishment of the euill and praise of the good 3. They which doe good workes must feare the Magistrate still but timore reverentiae non seruili c. with a reuerent not a seruile feare as the malefactors doe which hauing a guiltie conscience are afraide of punishment to be inflicted by the Magistrate Gorrhan Quest. 10. What it is to haue praise of the power v. 3. 1. Whereas often it falleth out that the Magistrate doth punish the good and encourage the wicked how then is this true which the Apostle saith doe well and thou shalt haue the praise of the same the answear is that first we must distinguish betweene the power it selfe and authoritie which is ordained of God to these ends for the reward of the good and punishment of the euill and the abuse of this power secondly although gouernours abusing their power do offend in some particulars yet in generall more good commeth by their gouernement then hurt as vnder cruell Nero there was some execution of iustice for Paul was preserued by the Romane captaine from the conspiracie of the Iewes and appealed vnto Caesar which was then Nero and his appeale was receiued 2. It will be obiected that euen vnder good Princes where there is punishment for offenders yet the righteous receiue not their reward 1. Origen thus vnderstandeth these words thou shalt haue praise of the same c. that is in the day of iudgement ex istis legibus landem habebis apud Deum by these lawes thou shalt haue praise with God for keeping them c. but the Apostle speaketh not of hauing praise by the lawes but of the power that is the Magistrate 2. Augustine thinketh it is one thing to be praised of the power that is to be commended and rewarded by it an other laudem habere ex illa to haue praise of it that is exhibit se laude dignum he sheweth himselfe worthie of praise whether he be actually praised or not of the power Tolet alloweth this sense though he take the distinction betweene these phrases to be somewhat curious so also Haymo but the Apostle speaketh not simply of hauing praise and commendation but of hauing it from the Prince 3. the ordinar glosse thus thou shalt haue praise of the power si iusta est ipso laudante if it be iust it will praise thee si iniusta occasionem prebente if vniust it will giue thee occasion of praise so also Gorrhan it shall praise thee either causaliter by beeing the cause of thy praise or occasionaliter by beeing the occasion c. causa erit maigris coronae it shall be the cause of thy greater crowne gloss interlin laudaberis apud Deum thou shalt be praised with God Haymo but the Apostle speaketh of receiuing praise from the power as Chrysostome and Theophylact well obserue erit laudum tuarum praeco futurus he shall be a setter forth of thy praise 4. Bucer thinketh that the Apostle alludeth vnto the custome of the Grecians and Romanes among whom they which had done any
the last place according to the originall with reference as is said before 5 By whome we haue receiued grace and Apostleship for obedience to the faith that obedience might be giuen to the faith B. G. among all the Gentiles for his name that they may obey the faith of his name T. in his name among all heathen B.G. 6 Among whome ye are also the called of Iesus Christ the called in Iesus Christ. T. 7 To all that be at Rome B. you that be B. G. Be. V. they that be L. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing called to be Saints Grace be to you and peace grace with you T. from God our Father and from the Lord Iesus Christ. 8 First verily I giue thanks to my God I thanke my God B.G. but in the originall it is put in the dative to God thorough Iesus Christ for you all because your faith is published in the whole world not heard T. or renowned R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annuÌ„ciator published 9 For God is my witnesse whome I serue in my spirit with my spirit B. in the Gospel of his Sonne that without ceasing I make mention of you V.B.G.Be. make memorie of you R.L. which phrase is neither good in Latin or English 10 Alwaies in my prayer beseeching if by any meanes sometime at the length T.B.L. V. at one time or other B.G. I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might impart vnto you Be. L. bestow among you B.G. some spirituall gift that ye may be stablished Be. B. or confirmed T.V. to confirme you L. R. but the word is in the passiue 12 That is to be comforted together among you Be. in you L. R. with you B.G. to be exhorted together B. Par. but the Apostle was comforted rather then exhorted by their faith by our mutuall faith yours and mine 13 Now I would not haue you ignorant brethren Be. Par. l. Or. I would haue you know T.B. how that I haue oftentimes purposed to come vnto you but haue beene letted hetherto that I might haue some fruit also among you Be. Par. in you L. T.R. the Greeke preposition signifieth in properly but here it is taken for among as also among other Gentiles 14 Both to the Grecians and to the Barbarians both to the wise and vnwise am I a debter to euery man am I a debter to preach T. this is not in the originall 15 So that as much as in me is I am readie to preach the Gospel to you also that aâ—â— in Rome verbat that which is in me is readie to preach 16 For I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian 17 For by it the righteousnes of God is reuealed from faith to faith as it is written But the iust shall liue by faith 18 For the wrath of God is reuealed from heauen against vpon L. all vngodlines and vnrighteousnes of men which withheld the truth in vnrighteousnes 19 Forasmuch as that which may be knowne of God Be. G.V.B. which is knowne of God L.R. the knowledge of God T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth that rather which may be known is manifest in them for God hath shewed it vnto them 20 For the inuisible things of him from the creation of the world or since the foundation T.L. Par. not thorough the creation of the world V.G.B. see qu. 51.2 beeing vnderstood by his works are seene both his eternall power and Godhead which words the Genevens transpose to the beginning of the verse that they should be without excuse T. not so that they are inexcusable L. R. B. or to the intent that they should be without excuse B.G. Par. see qu. 54. 21 Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be. L. blinded B. full of darknes G. 22 When they professed themselues to be wise B.G. saying themselues to be wise L.R. counting B. thinking T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated professing they became fooles 23 And they turned for they turned Be. G. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glorie of the corruptible God into the similitude of the image by the similitude c. V. into the formed image Be. made after the similitude c. B. but in the original it is in the similitude of a corriptible man and of birds and of foure footed beasts and of creeping things 24 Wherefore God gaue them vp to their hearts lust vnto vncleannes not to vncleane lusts of their hearts T. or to vncleannes thorough the lusts of their hearts V.B. to dishonour or disgrace ignominia afficiant T.V.L. defile Be. B.G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to disgrace their owne bodies betweene themselues 25 Which turned the truth of God into a lie not his truth for a lie V.B. and worshipped and serued the creature beside the Creator or forsaking the Creator not aboue the Creator V. or more then the Creator B. or rather then the Creator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside who is blessed for euer Amen For this cause God gaue them vp to vile affections for euen the women did change the naturall vse into that which is beside nature contrarie to nature L.B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prater and vsed that which is not of nature T. but here he interpreteth rather then translateth 27 Likewise the males the men B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males left the naturall vse of the women and burned in their lust one toward an other and the males with males men with men B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males wrought filthines and receiued in themselues such recompence of their error as was meete as they should L. as was according B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it beheoued or was meete 28 For as they regarded not to know God euen so God deliuered them to a reprobate minde G.V. rather then a leud minde B. reprobate sense L. vaine minde T. minde voide of iudgement B.P. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate minde to doe those things which are not conuenient 29 Beeing full of all vnrighteousnes fornication wickednes couetousnes maliciousnes rather then iniquitie malice fornication wickednes L. B. for the order is inuerted for the most Greeke copies and the Syriak put fornication in the second place see qu. 73. following full of enure murder debate deceit euill conditioned V.B. taking things in the worse part G. full of euill thoughts T. malignitie L.Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlishnes morositie 30 Whisperers backbiters haters of God not hatefull to God L. for the
Apostle setteth downe the sinnes of the Gentiles despitefull B. or contumelious L. doers of wrong G. proud boasters inuenters of euill things disobedient to parents without vnderstanding couenant breakers dissolute L.R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not standing to composition without naturall affection such as can not be appeased without fidelitie L.R. truce breakers B.V. but that was said before mercilesse 31. Which knowing the iustice of God the righteousnes B. law G. right of God G.Be. iudgement of God the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustice that they which doe such things are worthie of death Be. B.G.V. not did not vnderstand that they which doe such things are worthie of death L. for these words did not vnderstand are not in the originall nor that it condemneth to death those which doe such things T. for the word is in the plural are worthie of death but fauour G. or applaud Par. or haue pleasure in B. or patronize Be. not consent L. the word signifieth more then a bare consent those which doe them 2. The Argument and parts of the Chapter IN this Chapter the Apostle after the salutation and exordium of the Epistle falleth to prooue iustification by faith against the Gentiles first shewing their manifold sinnes and bad works whereby they were so farre from beeing iustified that thereby they incurred euerlasting damnation The parts are 1. the inscription to v. 8. 2. the exordium or introduction to the matter to v. 17. 3. the proposition and argument concerning iustification by faith v. 17.18.4 the confirmation or proofe tow 31. 1. The inscription or salutation sheweth 1. the person that saluteth and sendeth greeting which is Paul described by his office and calling in generall a seruant of Iesus Christ in speciall an Apostle to what ende to preach the Gospel v. 1. which is set forth 1. by the antiquitie v. 2.2 the excellencie of the subiect thereof Christ Iesus who is described by the singularitie of his person God and man v. 3.4 and by his office set forth in generall by the worke of our redemption which was finished by his sanctification and resurrection v. 4. and in speciall he was the author of the conuersion and calling of the Apostle v. 5.3 by the effect of the Gospel to winne obedience to the faith among the Gentiles 2. The persons saluted are the Romanes whom he setteth forth by their externall condition generall they were Gentiles speciall at Rome and spirituall what they were called by whom by Christ to what to be Saints v. 6.7 3. The salutation it selfe v. 7. he wisheth vnto them grace and peace 2. In the exordium or proeme 1. there is his gratulation or giuing of thanks for their faith v. 8.2 the testification of his loue toward them confirmed by an oath in which his loue is expressed by two effects 1. his earnest prayer to God to come vnto them v. 9.10 2. his longing desire in himselfe to see them v. 11. with the ende v. 12.3 a preoccupation of a question or purgation of himselfe that he yet came not vnto them where he sheweth 1. the lets of his purpose v. 13.2 his purpose which yet he continued to come vnto thē which is confirmed both by the end to haue some fruit among them v. 13.2 and by his calling in generall he was a debter to all the Gentiles who are set forth by distribution v. 14. in speciall and so consequently he was readie to preach the Gospel vnto them And by this mention made of the Gospel he taketh occasion to passe vnto the matter 3. The third part is the proposition that iustification is by faith where we haue first the occasion whereupon he bringeth it in I am not ashamed of the Gospel of Christ then the proposition it selfe that the Gospell is the power of God to saluation to euerie one that beleeueth v. 16. and the proofe thereof taken from the Prophet Habacuke v. 17. 4. The fourth part is the confirmation of this proposition that men are iustified by faith which he sheweth by this disiunction they are either iustified by faith or by workes but not by workes which he prooueth by this distribution first that the Gentiles cannot be iustified by workes in this chapter to the 17. v. of the next then that neither the Iewes can chalenge any thing by their workes thence to the ende of the 2. chapter the Gentiles cannot be iustified by their workes because by their workes beeing full of impietie and iniquitie they are made guiltie of eternall death and of the wrath of God the argument standeth thus they which are full of impietie and iniquitie are subiect to the wrath of God this proposition is expressed v. 18. But the Gentiles are such full of impietie and iniquitie Ergo the assumption or second part is prooued distributiuely first their impietie is shewed toward God to v. 28. then their iniquitie toward men v. 32. In the proofe of their impietie first the sinne is shewed then the punishment their sinne in that wittingly and against their knowledge they depraued the worship of God their knowledge is set forth both by the light of nature in them v. 19. and by the creatures v. 20. their deprauation of Gods worship is expressed in the causes their vnthankefulnesse which brought forth vanitie of minde and foolishnesse v. 21.22 the effect in worshipping corruptible things in stead of God v. 23. then the punishment followeth they were giuen vp to their hearts lusts v. 24. 2. As they depraued Gods worship wittingly against their knowledge so they did it willingly their sinne is shewed in their voluntarie forsaking of the Creator v. 25. their punishment in beeing giuen ouer both women and men to vile affections v. 26.27 Then followeth the demonstration of their iniquitie which consisted 1. both in doing things not comely which is declared both by shewing the cause thereof then beeing giuen ouer to a reprobate mind procured by their contempt and wilfull neglect of the knowledge of God v. 28. and by a particular enumeration of the diuerse sinnes which they committed the seuerall distribution whereof see afterwards qu. 72. 2. they did not onely commit such things themselues but they also fauoured and patronized such as did them v. 32. so then the conclusion must followe that the Gentiles made themselues by those their euill workes worthie of death and so consequently thereby depriued themselues of life and saluation 3. The questions and doubts discussed Quest. 1. Why Paul setteth his name before this epistle 1. Chrysostome giueth this reason why neither Moses prefixeth his name before his bookes not yet the Euangelists Mathew Marke Luke Iohn before their gospels ille quippe praesentibus scribentes c. for they writing vnto these which were present had no cause to set to their names But Paul quia longe remotis scribebat c. because he did write to those which were a farre off had reason to set to his name after the manner of epistles
Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ— 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreâ—â—sivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
he calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of God Pareus Perer. disputat 14. 5. Galen by the contemplation of the creatures and of the excellent workmanship of the world did finde out the wisdome power and goodnes of God for thus he writeth lib. 3. de vsu partium as Beza annot and Gryneus out of him translateth Sacrum istum sermonum vti verum hymnum conditori nostro componā c. This sacred speach as a right hymne I will compose to our Creator and this I hold to be the true worship of him not to offer vnto him many sacrifices of bulls or burne ointment and incense but if I both know him my selfe and declare him vnto others how great his wisdome power and goodnes is for in that he would haue all these things made and enuied vs not any of those good things this is a cleare demonstration of his goodnes in that he would finde out a way how to adorne all those things it was his great wisdome and in that he would bring to passe and effect whatsoeuer he had decreed therein he shewed his power And by these meanes the Philosophers attained by their naturall light to some knowledge of God 53. Quest. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of Saint Paul 1. Obiect The Apostle saith here that the things which might be knowne of God were manifest vnto them how then is it saide in the Psal. 53.1 The foole hath said in his heart there is no God and Isa. 1.3 The oxe knoweth his owner c. but Israel hath not knowne me and it is said of all in generall Ioh. 1.18 No man hath seene God and yet more euidently the Apostle thus writeth 1. Cor. 1.21 Seeing the world by wisdome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue Answ. 1. Caietane giueth this solution that the Apostle saith not none of the world knew not God sed mundus communiter non cognovit the world generally knew him not though the wiser sort among them as the Philosophers knew him yet they in respect of the rest of the world were as none But the Apostle doth exclude euen the wise from the true knowledge of God as he saith in the same place 1. Cor. 1.20 Where is the wise c. hath not God made the wisdome of this world foolishnes 2. Pareus thus answereth Impijs negatur cognitio Dei efficax salutaris quae ex verbo discitur the effectuall and sauing knowledge of God is denied vnto the wicked which is learned out of the word but an vnfruitfull and idle knowledge they may haue Tit. 1.16 They professe that they know God but by workes they denie him But the Apostle speaketh not here of the knowledge of God by his word the world by wisdome knew not God in the wisdome of God but of the naturall knowledge which the heathen might haue had of God for as Theodoret wel noteth the Apostle sheweth three kinds of wisdome two are naturall the wisdome of man by the light of reason the other the wisdome of God shining in the creatures these two the Apostle speaketh of here the third kind is the wisdome of God in his Sonne Christ which afterward the Apostle also expresseth v. 24. We preach Christ the power of God and the wisdome of God 3. P. Martyr maketh this answer that there were some among the heathen which by nature were perswaded there was a God but afterward they did not yeeld vnto him that which was proper vnto God as the Epicures denied vnto God the gouernment of the world but made him as an idle beholder of the actions of men beeing no agent himselfe And some likewise grew to that impudencie that they sought by subtill reasons to prooue that there was no God But though this be true which P. Martyr affirmeth yet it is too particular to include the whole meaning of the Apostle for he saith generally of the heathen that the world knew not God not onely certaine sects of Philosophers among them but all the Gentiles generally 4. Pareus hath an other answer that this naturall light could not bring them to the knowledge of God because it was obscured and darkned by sinne and so imperfect thorough the naturall corruption of man But this doth not fully satisfie neither for though by mans fall this naturall knowledge is decaied yet there was sufficient remaining if the Gentiles had not abused it at the least as the Apostle saith that they might haue groped after God in some sort to haue knowne him 5. This solution then remaineth that there is a twofold naturall knowledge one is onely speculatiue consisting in a bare and naked contemplation of God bringing forth no fruit the other is practicall when men according to that light which they haue of God doe feare him and worship him the first kind of knowledge of God the heathen onely had as the Apostle sheweth Rom. 1.21 When they knew God they did not glorifie him as God neither were thankefull but became vaine in their imaginations for the heathen notwithstanding this naturall direction which they had generally did fall vnto idolatrie and so dishonoured that God whome they knew by his creatures Mart. Perer. 54. Quest. Of the meaning of these words That they should be inexcusable v. 20. 1. Some thus translate the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hac vt sint to this ende that they may be unexcusable Beza Pareus to the intent that they be inexcusable Genevens And Beza thinketh that God for this cause would haue the light to shine in darknes vt homines nihil possent praetexere that man should vse no pretext or excuse But it is hard to say that God for this ende gaue the light of nature vnto men to take away all defense and excuse from them whereas Gods intent was that man should thereby come vnto the knowledge of the Creator 2. Origen Chrysostome doe vnderstand this consecutivo by way of consequent that this followed as a consequent vpon their abusing of that naturall knowledge which was giuen them And Theophylact maketh it like vnto that saying in the Psalme 51.4 Against thee haue I sinned c. that thou maist be iust when thou speakest it was not the ende but a consequent so also Erasmus and Faius est consequens cognitionis illius it was a consequent of that knowledge But the Apostle seemeth to signifie more then so Tolet. 3. Aretius because he can not thinke that to this ende were these helps giuen them to make them inexcusable taketh this to be a new argument against iustification by works that whereby the Gentiles were made inexcusable can not iustifie them but by their workes they were made inexcusable Ergo. But the Apostle speaketh here of the light of nature which the Gentiles vsed not of their works which follow in the next verse 4. Wherefore
committed against others 2. These words they regarded not to know God 1. some thus interpret that they thought God to haue no knowledge or no great care of such things as they committed gloss ordin Gorrham and so before them Ambrose but the words must be much forced and strained to make this sense as though the Apostle should say they regarded not that God knew 2. Some thinke the Apostles meaning is that they had not Gods feare before their eyes that knowing him they much regarded not what was pleasing or displeasing vnto him Haymo But the Gentiles had not the true knowledge of God for they neglected the meanes which should haue brought them to know him 3. Some giue this sense neglexerunt c. they neglected Tolet. non curarunt they had no care to know God Vatab. they did not seeke to know God according to that naturall light and direction which they had 4. But there is more signified here then a negligence rather spreverunt they despised to know and acknowledge God Faius they scorned and derided the true knowledge of God and preferred their owne vaine inuentions And so Chrysostome noteth that the Apostle saith not as they knew not God but regarded not to know God so that it was corrupts iudicij of a corrupt iudgement not a sinne of ignorance that they refused the knowledge of God The Apostle then sheweth voluntariam caecitatem their wilfull blindnes Pareus it seemed not good vnto them as Beza or they iudged it not good as the Syrian translator to know God it was a voluntarie election in them to preferre their superstitions before the knowledge of God And Erasmus whome P. Martyr therein approoueth noteth here a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement the latter word is here vsed though they had some knowledge of God yet they did not acknowledge him to be God as in glorifying him giuing thanks vnto him as the Apostle said before v. 21. Quest. 70. What it is to be deliuered vp to a reprobate minde 1. Some vnderstand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate passiuely that is quod omnibus displicet which displeaseth and is reprooued of all Eras. mentem improbandam a minde to be reprooued or disalowed Sa. but this expresseth not the whole meaning their reprobate minde was not so called so much in respect of others as of themselues 2. Some take it passiuely in respect of God that they were as reprobates that is reiected and reprobate of God But all the Gentiles which followed these sinnes were not reprobates Beza many of them afterward were washed from their sinnes and sanctified in the name of Christ 1. Cor. 6.11 3. Therefore this word reprobate is rather here taken actiuely for a minde voide of all iudgement Beza which taketh good for euill and euill for good Esa. 5.10 Bucer which prauitie of minde commeth not by one or two euill acts but by a continuall custome to euill per acquisitum habitum when it is growne into an habite like as the rast that is corrupted taketh sweet things for bitter Lyran. So the Gentiles were not deliuered ouer to this reprobate minde all at once but by diuerse degrees first they were giuen vp to their hearts lustes v. 24. then to vile affections v. 26. last of all to a reprobate sense to such an euill habit that they could doe nothing but euill Faius 4. This prauitie of the minde is here described 1. by the subiect in the verie mind not in the sense as the Latine translator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the verie iudgement and vnderstanding both theoreticall and practicall they erre both in their iudgement and conscience as the Apostle saith Tit. 1.15 their mindes and consciences are defiled 2. the materiall part wherein this reprobate disposition of the mind consisteth is more distinctly shewed Ephe. 4.18 where the Apostle imputeth to the Gentiles vanitie of mind their iudgement and vnderstanding was corrupt then their cogitations were darkenes their reason and thoughts were obscured and their hearts were hardened that is their wills and affections 3. the causes are expressed the meritorius cause is their reiecting of God they regarded not to knowe God they reiected God and he reiecteth them where there is a fit allusion in the words for it is saide of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they approoued not to know God so they are deliuered vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a reprobate mind Pareus The efficient cause not of their reprobate mind but of giuing them vp to a reprobate minde is God who as a iust iudge doth deliuer them to this punishment Gryneus 4. Then followe the effects of their reprobate mind to doe things not conuenient that which was forbidden both by diuine and humane lawes Haymo 5. But here it is to be considered that God is not said to be author or worker of their reprobate minde but of the deliuering of them vp to a reprobate minde Faius not that their minde beganne now to be wicked and euill which was not so before but God finding their minde euill and lewde doth deliuer them ouer that is to themselues first in withholding his grace then vnto Sathan to worke his will in them Gryneus and not onely to but God by his iust iudgement doth secretly so worke and dispose euen in the hearts of the wicked that all things doe tend still to their further hardening Aretius 6. This reprobate minde or corrupt and depraued iudgement is of two sorts either in generall when things that are euill and vnlawfull are iudged to be good and commendable and in particular when as the affection is misled in some particular act to doe that which generally the iudgement condemneth as to steale to commit adulterie the Gentiles failed in both these for some of them iudged many things to be lawfull which were euill as to commit fornication to steale But most of them fayled in particular committing those things which in their generall iudgement they allowed not Tolet. Quest. 71. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle ver 29.30 1. As before the Apostle touched those sinnes of vnrighteousnesse which the Gentiles committed against themselues in their mutuall defiling so now he rehearseth such sinnes as were perpetrated against others Rareus 2. And in that he saith full of all vnrighteousnesse this happened vnto them propter aversionem à Deo because they had now forsaken and turned aside from God therefore they fell into all euill Lyran. for as the feare of God is the fountaine of all righteousnesse so incredulitie and want of the faith and feare of God is the beginning of all iniquitie 3. Origen seemeth to make this the cause why they were giuen ouer to a reprobate minde because they were full of all vnrighteousnesse and the Latine interpreter referreth it to the word deliuered vp that they beeing full of
especially nameth it for euen Solon which was counted one of the wisest men among the Grecians did vse to buy harlots for the yong men and among the Carthaginians it was a common vse for the virgins before their mariage to prostitute themselues publikely in the Temple of Venus that they might bring a dowrie with them by that filthy lucre home to their husbands Gualter 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednes studium improbo agendi a studie or desire to doe mischiefe Pareus the Syrian translatour readeth amaritudinem bitternes some versutiam craft or subtiltie Vatab. which is interpreted to be a setled purpose or endeauour to doe hurt Gennad ex Oecumenio Beza his coniecture is that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came into the text because of the neere affinitie that it hath with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his auncient copie hath it not But I preferre herein Piscators coniecture that thinketh the Apostle of purpose put these words together that had some allusion the one to the other as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 couetousnesse which is the desire of hauing much though it be with wrong vnto others and so is the word deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing much Mart. some referre it not onely to the desire of wealth but of carnall pleasure Haymo but this was touched before vnder the word fornication the Romanes know by wofull experience what a mischiefe couetousnesse brought with it for this was the cause of the warres betweene Caesar and Pompey and betweene Augustus Lepidus and Antonie Gualter it comprehendeth omnes furti imposturae species all the kinds of theft and other impostures Bucer which are transgressions against the 8. precept 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequitia malitiousnesse it somtime is taken generally as it is opposed vnto vertue but here it rather signifieth inclinationem ad deteriora a generall inclination vnto 〈◊〉 Tolet. some take it for the sinne of spirituall slouth when one is wearie of well doing Mart. But I preferre the former sense that thereby is signified a generall inclination to euill and especially ad luxum libidinem to excesse riot and wantonesse Erasm. as they which are giuen to drunkennesse are vsed to blasphemie rayling fithie communication and such like Gualter 6. Full of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie the Apostle changeth here his forme of speach both because of the elegance of the Greeke tongue and for that these sinnes following are speciall transgressions against our neighbour envie hath a double passion for an envious man would not haue an other to be that which he is seeing another in better case then himselfe it grieueth him that he is not so to this difference there is betweene envie and zeale that is taken alwaies in the worst part so is not the other for there may be both a good and bad zeale Haymo and commonly men doe enuie those whom they cannot otherwise hurt for if they could they would soone take them out of the way Bucer 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murther is the next which is set next after enuie as the mother thereof for Caine first hated and envied Abel before he killed him Mart. the Latine interpretet readeth in the plurall murthers because there are two kinds of murther one in will and purpose the other in act but in the original the word is put in the singular yet thereby al kinds of murther are vnderstood which is committed diuerse wayes 1. in heart euerie one that hateth his brother is a manslayer 1. Ioh. 3. 2. in giuing counsell or vsing perswasion so the Iewes are said to haue killed Christ Iames. 5.6 3. by writing as Dauid killed Vriah 4. by striking with the hand as Ioab killed Abner 5. by taking away necessarie things such as the life should be maintained with as he which withholdeth the poore mans couering wherein he should sleepe Exod. 22.27 6. by not shewing mercie in releeuing as the rich glutton refused to giue the crummes to poore Lazarus 7. in not rescuing and deliuering such as are vniustly oppressed as the wise man saith deliuer them that are drawne to death Prouerb 24.11 Gorrham yet all kind of killing is not here vnderstood vnlesse it proceede of a corrupt affection either of reuenge or a desire of gaine that putting to death which proceedeth of the execution of iustice is no sinne Bucer 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention which is set next after murther because it followeth vpon murther Mart. contention Basil describeth thus which for vaine glorie sake facit vt alij similiter faciant procureth others to doe the like re bre 66. Haymo thus vbi non ratione aliquid c. when any thing is not defended and maintained with reason but with a pertinacie of minde gloss ordinar thus est impugantio veritatis it is an impugning of the truth by clamorous contention against the which the Apostle speaketh 1. Cor. 11.12 if any man lust to be contentious we haue no such custome nor the Church of God 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit some take it for that speciall kind of deceit which men vse in vndermining anothers life that whom they cannot ouercome by strength they supplant by treacherie as Ioab did Abner Mart. Basil defineth it exquisita diligentia ad insidiandum a most exquisite diligence to lie in wait But here it is taken generally for all kind of dissimulation and deceit Calv. cum aliud simulatur aliud agitur when one thing is dissembled another thing done gloss interlin Haymo maketh this difference betweene dolus insidiae frans deceit which is in the minde lying in wait which is in act and craft which is in the deceiuing of mutuall faith 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlishnesse morositie Basil defineth it to be latens in moribus vitium a sinne lurking in mens manners Theophylact taketh it to be a kind of dissimulation some take it for vnthankefulnesse gloss Hugo but it rather signifieth morositie churlish behauiour which Aristotle taketh to be a vice in construing all in the worse part so Beza Gry◠Gualt Plutarke did taxe Herodotus for this writing a booke of the morositie of Herodotus these fiue last rehearsed are offences against the sixt precept for they practise against the life and health of our neighbour either secretly as by enuie fraud or openly in murther contention or both wayes as in malignitie or morositie Fareus 11. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whisperer such an one as secretly practiseth by carying of tales to dissolue friendship and sowe enmitie and thinketh by such meanes to insinuate himselfe such the wiseman speaketh of c. 6.20 without wood the fire is quenched and without a talebarer strife ceaseth whisperers are enter amicos discordias seminantes such as sowe dissention among friends gloss interlin 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a backebiter he differeth from a whisperer 1. in that he speaketh euill openly of an other the whisperer doth
him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
punishment B. Par. immittit iram sendeth his wrath T. inducit iraâ—â— bringeth in his wrath that is punishment I speake according to man V.L. Or. as a man G. as the sonne of man T. after the manner of man B.Be. 6 God forbid farre be it or let it not be Or. els how shall God iudge the world Or. this world L.R. 7 For if the veritie of God hath more B. abounded thorough my lie in my lie L. so is the originall but the preposition in is taken for through why am I yet condemned as a sinner 8 And not rather as we are blasphemed orig as some speake euill of vs. Be. V. but the word in the orig is in the passive as we are slanderously reputed B. and some affirme that we say let vs doe euill that there may come good whose damnation is iust or whose damnation is reserued for iustice T. 9 What then are we more excellent no in no wise for we haue already or before prooued G. or pronounced T. not before accused Be. B. L shewed by rendring the cause V. the word properly so signifieth to giue a reason or shew the cause all both Iewes and Gentiles to be vnder sinne 10 As it is written There is none righteous no not one there is not any iust L.R. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is here omitted 11 There is none that vnderstandeth there is none that seeketh after B. God 12 They haue all gone out of the way they are together become vnprofitable there is none that doth good no not one vnto one Or. 13 Their throat is in an open sepulchre with their tongues they haue deceiued B. Or. vsed their tongues to deceit Be. G. the poison of aspes is vnder their lippes 14 Whos 's mouth is full of cursing and bitternes 15 Their feete are swift to shed blood 16 Destruction not hearts griefe B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition destruction and calamitie V.B.G. miserie B. vnhappines L. griefe T. are in their waies 17 And the way of peace they haue not knowne 18 The feare of God is not before their eyes Or. not there is no feare of God before their eyes for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not is an adverb 19 Now we know that whatsoeuer the Law saith it saith to them which are vnder the Law in the law Or. that euery mouth may be stopped and all the world may be culpable G. obnoxious V. Be. subiect L. R. endamaged B. subiect to condemnation B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be vnder the sentence that is guiltie vnto God 20 Therefore not because L.B. because that V. for it is a conclusion inferred out of the former words by the works of the Law shall no flesh be iustified in his sight or before him L. for by the Law commeth the knowledge of sinne by the law sinne is knowne T. 21 But now is the righteousnes of God made manifest without the Law hauing witnes of the Law and the Prophets 22 To wit the righteousnes of God by the faith of Iesus Christ toward all vnto all B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omnes toward all and vpon all that beleeue the righteousnes of God by faith c. L.V.T. but it is better to ioyne it by way of exposition to the former verse for this righteousnes by faith is the same which in the former verse he called the righteousnes of God for there is no difference these words some make part of the next verse the 23. Genev but in the original they ende the 22. verse 23 For all haue sinned and are depriued of the glorie of God G. Be. or come short as of the marke not haue neede of the glorie of God L. B. or are destitute V. T. for that doth not sufficiently expresse the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come short 24 But are iustified beeing iustified L. Or. but the participle must be resolued into the verbe freely by his grace thorough the redemption that is in Christ Iesus 25 Whome God hath set forth to be a propitiation through faith in his blood for the shewing of his righteousnes by the forgiuenes of the sinnes which were past before 26 Through the patience of God by the space which God gaue vs by his long suffering T. but this is interpreted rather then translated for the shewing of his righteousnes in this present time at this time G.B.L.T. but in the originall there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc now that is this present that he might be iust and a iustifier of him which is of the faith of Iesus Or. of Iesus Christ. L. of our Lord Iesus Christ. T. 27 Where is then the boasting reioycing G. it is excluded by what law of works nay but by the law of faith 28 Therefore we conclude G. or collect or gather B.V. as by reason and argument so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not we thinke L. or hold B. that a man is iustified by faith without the works of the Law 29 Is he God of the Iewes onely and not of the Gentiles also yes euen of the Gentiles also 30 For it is one God which shall iustifie iustifieth L.T. but the word in the originall is in the future tense the circumcision of faith through faith T. but the preposition here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of and the vncircumcision through faith 31 Doe we then make the Law of none effect through faith not destroy the law through faith L.B. for the same word was vsed before v. 3. shall their vnbeleefe make the faith of God without effect not destroy it God forbid yea we establish the Law 2. The Argument Method and parts IN this Chapter the Apostle proceedeth to prooue that the Iewes notwithstanding certaine priuiledges which they had yet because of their vnbeleefe were not better then the Gentiles and so he concludeth all vnder sinne and vnable to be iustified by their workes whereupon it followeth that they must be iustified by faith This chapter hath three parts The 1. from v. 1. to v. 9. wherein he remooueth certaine obiections which might be â—ooued by the Iewes which are three in number 1. Obiection is propounded v. 1. in making the case of the Iewes and Gentiles alike he should seeme to take away all priuiledge from the Iewes the answer followeth in graunâ—ing their priuiledge v. 2. and confirming the same by the constancie of Gods promises v. 3. which he prooueth by certaine testimonies out of the Psalmes v. 4. 2. Obiection is propounded v. 5. and it ariseth out of the testimonie before alleadged that if God be declared to be iust when he iudgeth and punisheth mens sinnes then he should not do well to punish that whereby his iustice is set forth v. 5. the answer followeth v. 6. taken froÌ„ the office of God he can not be but most iust seeing he shall iudge the
to himselfe thereby to set forth God iustice but this euent followed this word that doth not then shewe the cause but the order rather and euent of the thing Perer. where is not relation to Dauid that he did it to this end but vnto God who turned this euill vnto good 2. or these words that thou maist be iustified are not to be referred to the words immediately going before but to the 3. verse I knowe mine iniquities Dauid therefore sheweth not quo sine prius fecerit mal◠with what intent he did euil before sed quo fine nunc faciat bonis but with what end he now did well in confessing his sinne namely that God might receiue glorie thereby 3. Vatablus also referreth these words vnto the 2. verse where he saith wash me thoroughly from my sinnes and then these words in sense are to be annexed that thou maist be iustified c. this was not then sinis peccati sed precationis not the ende of Dauids sinne but of his prayer that God in forgiuing his sinne might appeare to be iust and true of his promises in forgiuing the sinnes of the elect Quest. 11. Of the meaning of the 5 6 7 8. verses 1. Now followeth the third obiection issuing out of the former for if Gods iustice and truth in keeping his promises doe appeare in remmitting the sinnes of the faithfull that notwithstanding their sinnes yet he is faithfull in performing his promises then it would followe that our vnrighteousnesse commendeth the iustice of God and hereupon ensue three other inconueniences 1. That God should be vnrighteous in punishing that which maketh for his glorie 2. nay he should not be said to be so much as a sinner by whom the the glorie of God is promoted v. 7. Why am I yet comdemned as a sinner 3. and it would followe that if by our sinnes the iustice of God were set forth we should still commit sinne and doe euill that good might come thereof the setting forth of Gods glorie Gorrhan 2. Whereas the Apostle saith according to the Greeke text I speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man Origen seemeth to approoue and followe another reading as though it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against man for the Greeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusatiue case signifieth according but with a genitiue against and so he would ioyne it to the former words is God vnrighteous which inferreth or inflicteth punishment against man But there is an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speake which should be quite cut off in this sense beside this phrase I speake according to man is vsuall with the Apostle which he vseth vpon diuerse occasions 1. to decline envie when he is forced to speake of himselfe and his owne doings he thus speaketh according to the wisedome of men 1. Cor. 15.31 2. Cor. 11.16 2. sometime he vseth this forme of speach when he taketh somewhat from the common vse of men for a more liuely demonstration of that which he hath in hand Rom. 6.19 1. Cor. 9.8 3. sometime according to man is as much as according to the flesh and after the guise of carnall men and so the Apostle here speaketh in the person of a carnall man Beza annot 3. But whereas v. 7. the Apostle saith why am I yet condemned as a sinner the most interpreters agree to make it a part of the same obiection that God should seeme vniust in punishing sinners by whom his glorie is set forth Tolet maketh it rather an answear to the obiection that S. Paul prooueth by two arguments that God is not vnrighteous one by his office that he is iudge of the world the other by the execution of his iustice that if God were not iust I should not be punished as a sinner but the former words going immediately before if the veritie of God hath more abounded thorough my lie vnto his glorie sheweth that it is part of the obiection which also is continued still in the verse following And c. why doe we not euill c. 4. By veritie here v. 7. is not vnderstood the veritie of doctrine and by a lie erroneous and false doctrine as Origen here sheweth by diuerse particular instances of the false positions of the Philosophers how the veritie and truth of God hath thereby more manifestly appeared But by vertue rather the iustice of God and constancie in keeping his promises is vnderstood and by a lie the perfidiousnesse of men whereof the Apostle spake before v. 3. 5. Now to this obiection the Apostle maketh 4. answers 1. he reiecteth this impious calumniation as blasphemous and absurd thinking it worthie of no better answer saying God forbid 2. he addeth a reason taken from Gods office he is the iudge of the world both present and to come who doth both gouerne the world in equitie and shall as the supreame iudge giue vnto euerie man according to his workes he therefore cannot be vniust 3. to the last part of the obiection he saith first that they doe blaspheme the Apostle v. 8. in raising such a slaunder of him as though he should teach any such doctrine that men should doe euill that good may come thereof 4. then he saith their damnation is iust which words some doe vnderstand actiuely that the Apostle condemned such positions referring whose to the obiections but it is better vnderstood passiuely of their persons that for this their blasphemie they deserue to be condemned of God Pareus 6. Thus the Apostle answeareth pithily to these cauills and obiections repelling them that howsoeuer men may imagine yet God is most iust in punishing of sinners though thereby his glorie is set forth So that thus much is insinuated in the Apostles answer that it followeth not that God should therefore forbeare the punishment of the wicked because by their iniquitie his iustice and goodnesse is more set forth because it is not of their sinne that any good commeth thereof but of Gods goodnesse they per se by themselues are no causes of the setting forth of Gods glorie but per accidens by an accident God thereby taketh occasion to manifest his iustice in their condigne punishment as he did in the destruction of Pharaoh his wisedome as he did vse the malice and envie of Iosephs brethren to effect his purpose in bringing him to honour his clemencie in doing good to his Church as by Iudas treacherie Christ was deliuered vp to death for the redemption of the world But therefore none of their sinnes were excused because they had no such intent to set forth Gods glorie but God who brought light of darknesse was able by their works of darkenesse to manifest the light of his truth Pareus Like as when the Iudge condemneth a malefactor his vprightnesse appeareth in his iust condemnation and the greater the disease is the more commendable is the skill of the Physitian in healing it yet no thankes is due either to the malefactor for
his wrath and make his power knowne suffer with long patience the vessels of wrath prepared to destruction â—ere God should seeme to doe that which is euill as to prepare the vessels of wrath to destruction for a good ende namely to declare his power 2. Likewise to permit and suffer euill to be done in the world to exercise his iudgâ—ments or declare his prouidence seemeth to be euill as when he suffered Iosephs brethâ—â—â— to sell him into Egypt that Iacobs familie by this meanes might be prouided for for he which suffereth euill to be done when he may hinder it seemeth to consent vnto it and so is accessarie thereunto as a Magistrate sinneth in suffering adulterie murther and other sinnes to goe vnpunished Ans. Concerning the first obiection it is not euill that some are vessels of wrath prepared to destruction 1. because it is Gods will which is alwaies iust and holy yea Gods will is a perfect rule of iustice 2. and that which tendeth to Gods glorie can not be euill as God getteth himselfe glorie in the condemnation of the wicked 3. that which is lawfully done can not be euill but God in reiecting some doth that which he may doe by lawfull right to dispose of his owne as it pleaseth him as no man can reprooue the potter in making some vessels of honour some of dishonour of the same piece of clay 4. but seeing in the ende Gods reiecting and reprobating of some namely such as by their sinnes deserued eternall death appeareth to be most iust it must needs also be good for that which is iust is good 2. To the other obiection of Gods permission it may be likewise answered 1. to permit euill to be done and to consent to euill doe not necessarily follow one the other he that permitteth onely hath a will not to hinder but he that consenteth approoueth that which is done 2. and that God consenteth not to that which he permitteth is euident because he punisheth sinne which he suffreth to be done 3. God in permitting euill to be done onely consenteth to that good which he draweth out of euill and for the which he suffreth the same to be done 4. the case is not like betweene God permitting euill to be done and the Magistrate for 1. God is free and is not tied to any lawe but the Magistrate suffring euill therein doth contrarie to Gods lawe or mans 2. Man oftentimes of some sinister affection suffreth euill either because he is hindered by some greater power and cannot punish it or he is corrupted and so winketh at sinne but none of these are incident to God 3. If the Magistrate propound vnto himselfe some good ende in vsing connivence iâ— some sinnes yet he is not sure to effect it as God is 4. Beside it belongeth vnto the Creator to giue vnto his creatures freely to worke according to their nature for otherwise he should restraine the ordinarie course of things But this no way concerneth the Magistrate in his connivence ex Pareo Quest. 14. In what sense the Apostle denieth the lewes to be more excellent then the Gentiles v. 9 v. 9. What then are we more excellent there is a double sense of these words some thinke that this is spoken in the person of the faithfull which were vncircumcised as though they were more excellent then the Iewes which abused the blessings which the Lord had bestowed vpon them but if the Apostle had spoken here of the vncircumcised he would not haue named himselfe as one of them are we more excellent therefore the other sense is better that the Apostle speaketh here in the person of the Iewes least they might haue gloried too much in their preheminence and prerogatiues which the Apostle had yeelded vnto them before the Gentiles v. 1. 2. Now the Apostle in denying vnto the Iewes that excellencie which he before had yeelded vnto them v. 1. is not contrarie to himselfe for the reconciling whereof 1. Some thinke that S. Paul before spake of the excellencie of the Iewes beyond the Gentiles before the comming of Christ but here of their state in the Gospell when they had no such preheminence as the Apostle saith Coloss. 3. that in Christ there is neither Iewes transgressing against the lawe were no better then the Gentiles as Ezech. 5.10 she hath changed my iudgements into wickednesse more then the nations c. 2. Some giue this solution that then preheminence was in respect of the promises on Gods behalfe which he made vnto the Iewes but in respect of their owne nature they were sinners as well as others Thomas Pererius they had no preheminence by their owne merits to this purpose Gualter Hyperius Aretius with others But Tolet refuseth this vpon this reason because in this sense neither should a Christian man haue any preheminence before a Gentile seeing the one meriteth more at Gods hand then the other these things wherein they excell non 〈◊〉 proprijs acciperunt they haue not receiued by their owne merits annotat 6. 3. The preheminence then before graunted and now denied is neither in respect of the diuers times nor of their persons but of the cause in hand that although the Iewes had some ciuill and Ecclesiasticall prerogatiues they had the law circumcision which the Gentiles had not yet concerning their manner of iustification before God it was all one the Iew was no more iustified by works then the Gentile but both of them were iustified onely by faith Par. Tol. 15. Quest. Of the meaning of certaine phrases which the Apostle vseth v. 9. We haue alreadie prooued and vnder sinne 1. The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. some translate criminati sumus we haue accused Greeke schol Beza Pareus but it had beene sufficient to haue said we haue shewed both Iewes and Gentiles to be vnder sinne this was a sufficient accusation it selfe without any such expresse addition that he had accused them Tolet. 2. Pererius maketh this the sense I haue alleadged this as a cause that all are vnder sinne namely as the cause and occasion why the Iewes in the matter of iustification are not preferred before the Gentiles Per. Haymo but that the Apostles speach should be imperfect saying thus much in effect we haue shewed this as the cause that all are vnder sinne not shewing whereof it should be a cause 3. Tolet deuiseth an other sense expounding it by the passiue we haue beene all accused that both Iewes and Gentiles are vnder sinne but the Greeke construction will not suffer this sense for Iewes and Gentiles is put in the accusatiue and so can not answer vnto the word accused 4. Some thus interpret causis redditis ostendimus we haue shewed by rendring the cause why all should be vnder sinne that the Apostle had not onely shewed this but tendred also the cause Chrysost. Ambr. Sedul Erasm. Vatabl. but Beza thinketh that the word is not found in that sense 5. Wherefore the best interpretation is this
neminem iustificabat satis indicabat c. the lawe in this selfesame thing that it iustified none in bidding and threatning did sufficiently shew that man is iustified by the gift of God c. Quest. 28. Of these words v. 22. The righteousnesse of Go by the faith of Iesus Christ vnto all and vppon all 1. Here the Apostle toucheth first the efficient and principall cause of this righteousnes which is God then the materiall cause Christ with his obedience both actiue and passiue in performing the lawe and bearing the punishment thereof for vs then the instrumentall cause which is faith and the subiect wherein this faith is seene and vnto whom it belongeth euen vnto all and vpon all 2. The faith of Christ is not here taken actiuely for the faith which Christ had but passiuely for the faith whereby Christ is had and possessed And by faith here is not vnderstood a generall assent onely or naked knowledge but a firme perswasion of the heart ioyned with a sure and certaine knowledge of things hoped for as the Apostle ioyneth both together Hebr. 11.1 defining faith to be the ground of things hoped for there is the assurance and confidence and the euidence of things which are not seene there is the knowledge 3. This faith doth not iustifie effective as working an habituall iustice in vs nor materialiter materially as though faith in it selfe were that whereby we are iustified but it iustifieth obiective as it apprehendeth Christ and organice iustrumentally as it applyeth the righteousnesse of Christ to them which beleeue Pareus 4. Further concerning faith it differeth much from opinion suspition science or knowledge opinion though it incline vnto the truth yet it is vncertaine and doubtfull so is not faith suspition giueth but a weake assent but faith is a firme and sure perswasion as opinion is an vncertaintie of the iudgement so is suspition in the will and assent neither are in faith knowledge bringeth a firme assent but it is by demonstration of reason now faith beleeueth beyond reason And of faith there are two kinds one is a vaine and temporarie faith which is fruitlesse and without charitie as in the parable of the sower some seede fell in stonie and thornie ground such faith iustifieth not there is a liuely and effectuall faith which is onely in the Saints and this is the true iustifying faith which yet admitteth diuerse degrees in some it bringeth forth thirtie in some sixtie in some an hundred fold there are two impediments of faith the one is curiositie to seeke fully to comprehend the things which we beleeue the other is doubtfulnesse to be vncertaine of them Both these Basil toucheth writing of faith ne contendas videre ca qua precul reposita sunt neque eae quae sperentur ambigua statuas striue not to gaze vpon those things which are set farre off neither hold vncertaine the things hoped for Mart. 5. Here it shall not be amisse to note the diuersitie of phrases which the Apostle vseth when he speaketh of faith it is called the righteousnesse of God c. 1.17 and of or from God Philip. 3.10 righteousnesse by faith c. 3.22 and of faith c. 5.1 righteousnesse without works c. 3.28 the righteousnesse of faith c. 4.11.13 righteousnesse in the blood of Christ c. 5.9 righteousnesse by the obedience of Christ c. 5.19 righteousnesse not our owne Philip. 3.9 righteousnesse imputed of God c. 4. v. 6.10 6. And whereas it is added toward all and vpon all 1. Some doe thus distinguish that the first all noteth the Iewes the second the Gentiles Oecumen some by the first vnderstand the Apostles by the second those which were afterward called Anselme super omnes vpon or aboue all interpreteth supra captum omnium aboue the teach or capacitie of all But this is rather doubled to shew neminem excludi that none of the faithfull are excluded Pareus and in that he saith aboue or vpon all Gods ouerflowing iustice is signified which ouerfloweth as waters Faius 2. But this vniuersall particle all must be restrained onely vnto those which beleeue for as Ambrose saith habet populus Dei plenitudinem suam c. the people of God haue a certaine fulnesse specialis quaedam censetur vniuersitas c. and there is a speciall kind of vniuersalitie when the whole world of the elect seemeth to be deliuered out of the whole world c. de vocat gent. lib. 1. c. 3. Quest. 29. What it is to be depriued of the glorie of God v. 23. 1. Origen vnderstandeth these words effective by way of the effect quomodo auderes peccator gloriam Deodare how should the sinner presume to giue glorie vnto God the praise of God is not seemely in a sinners mouth 2. Oecumenius taketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thus interpreting they are left behind post tergum est gloria beneficentia Dei the glorie and beneficence of God is behind thy backe that is Gods grace doth preuent thee because a man is iustified freely without his own works 3. Some by the glorie of God vnderstand iustification whereby Gods glorie appeareth Lyran. per quam gloriosus apparet by the which the Lord appeareth glorious so also gloss ordinar Hugo Gorrhan 4. Faius by this glorie vnderstandeth that image of God in righteousnesse and holinesse after the which man was created which man hath blotted out by his fall so also Martyr applyeth it to the corruption of mans nature 5. Theodoret taketh this glorie for the presence of the grace of God in which sense the arke of the couenant was called the glorie of God because there he shewed himselfe visibly present as when the Philistians had takes the Arke it is saide the glorie is departed from Israel 1. Sam. 4.22 6. Melancthon by glorie would haue vnderstood that grace acceptance and approbation which men haue with God beeing iustified by faith so also Osiander Tolet Caietan vnderstand gloriâ—â— hominis apud Deum the glorie of man that is his acceptance with God and there is here a secret opposition betweene glorie with men which we may attaine vnto by workes as the Apostle sheweth c. 4.2 and glorie with God to this purpose also Calvin and Piscatur 7. Wherefore with Chrysostome we here vnderstand rather the glorie of eternall life he that offendeth God non ad eos pertinet quibus ascribenda est gloria doth not appertaine vnto those to whom eternall glorie shall be ascribed and so Beza also well giueth the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed of those which came short in the race and cannot attaine vnto the marke or price that is set before them so also Gryneus they cannot attaine ad metam vitae illius gloriosae to the marke of that glorious life which is set before vs in heauen of this glorie the Apostle spake before c. 2.10 to euerie one that doth good shall be glorie and honour the meaning then is that all
men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominū on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
promised but that he had also a particular confidence of his acceptance with God and remission of his sinnes in the Messiah promised doth euidently appeare by these two arguments 1. The Apostle saith that Abraham was partaker by faith of that blessednesse which the Prophet Dauid speaketh of v. 7. Blessed are they whose iniquities are forgiuen then it followeth ver 9. Came the blessednesse vpon the circumcision or vpon the vncircumcision 2. the like faith was imputed to Abraham for righteousnesse which is imputed to vs v. 23. but our faith is to beleeue that Christ was put to death for our sinnes and rose for our iustification v. 25. therefore Abrahams faith was an assurance of remission of his sinnes in Christ. Controv. 15. That faith doth not iustifie by the merit or act thereof but onely instrumentally as it applyeth and apprehendeth the righteousnesse of Christ. Bellarmine hath an other sophisticall collection vpon these words v. 22. therefore it was imputed to him for righteousnesse here saith at the Apostle rendreth the reason why faith was imputed to Abraham for righteousnesse because he in beleeuing gaue glorie vnto god therefore he was iustified merito fidei by the merit or worthinesse of faith which notwithstanding was his grace and gift Bellar. lib. 1. de iustif c. 17. Contra. 1. Abraham was not iustified because he in beleeuing gaue glorie vnto God that indeede was an act and fruit of his faith but it was his faith onely for the which he was iustified as the Apostle saith afterward v. 24. it shall be likewise imputed to vs for righteousnes which beleeue c. 2. the Apostle saith to him that worketh not but beleeueth c. faith is counted for righteousnesse then it will followe that where faith is counted or imputed for righteousnesse there is no worke faith then iustifieth not as a worke by the act of beleeuing for then faith should not iustifie without works which is the scope of all the Apostles discourse that by faith righteousnes is imputed without workes v. 6. faith then doth not iustifie actiuely as it is a worke but passiuely as it apprehendeth the righteousnesse of Christ. 3. If faith be the gift of God as Bellarmine confesseth then can it not merit for he that meriteth must merit of his owne where there is grace and fauour as in the bestowing of gifts freely there is no merit v. 4. 4. I will here oppose against Bellarmine the iudgement of Tolet and so set one Iesuite against an other and a Cardinall against his fellowe he thus ingeniously writeth vpon these words non existimes Paulum merito fiderascribere iustitium c. thinke not that Paul ascribeth righteousnesse to the merit of faith as though because he beleeued he was worthie of the righteousnesse of God but he signifieth Deum ex gratia acceptare fidem nostram in iustitiam that God of grace and fauour accepteth our faith for righteousnesse Controv. 16. The people are not to be denied the reading of the Scriptures v. 23. Now it is not written for him onely but for vs c. Hence it is euident that the Romanists offer great wrong vnto the people of God in barring them from the reading of the Scriptures for they are to be admitted to the reading of the Scriptures for whom they are written but they are written for all that beleeue in Christ the reading then of the Scripture serueth to coÌ„firme our faith therfore they belong generally vnto the faithfull Par. But it will be obiected that the vnlearned doe not vnderstand the Scriptures and therefore they are to depend vpon the fathers of the Church for the vnderstanding of them and not to venture vpon them themselues Answ. 1. Nay the sense of the Scripture is most safely taken from the Scripture which is the best interpreter of it selfe 2. the Fathers and expossitors are to be heard and consulted with so farre forth as they agree with the Scriptures but the sense of the Scripture 〈◊〉 not depend vpon their fancies which haue no warrant by Scripture as Hierome vpon theâ— 23. chap. of Mathew giueth instance of a certaine interpretation of one of the Fatherâ— that Zacharias the sonne of Barachias mentioned there v. 35. to haue beene slaine betweene the Temple and the Altar was Zacharie the father of Iohn Baptist And Hierome searching out which of the Fathers had made this interpretation found that it was Basil and then he concludeth this seeing it hath no warrant out of the Scriptures eadem facilitate contemnitur qua probatur is as easily reiected as it is affirmed See further of the vulgar reading of Scripture and of the manner of interpreting the same Synops. Centur. 1. err 3. and err 9. Controv. 17. Against the heretikes which condemned the old Testament and God the author thereof v. 24. Which beleeued in him that raised vp Iesus c. Origen very well inferreth vpon these wordes that seeing the God whom Abraham beleeued was able to quicken the dead was the same that raised Iesus from the dead non erat alius Deus legis alius Domini nostri Iesu Christ. c. there was not then one God of the law and another of our Lord Iesus Christ c. But there was the same God of the old and new Testament which is obserued by Origen against the wicked Marcionites and Manichies who condemned the old Testament and the author thereof So also whereas the same heretickes vrged these wordes of the Apostle v. 15. where no law is there is no transgression and thereupon inferring the contrarie where there is a law there is transgression would thereby conclude that the law is the cause of transgression and so condemne the law Origen doth thus returne this their collection vpon themselues that as where the law is there is transgression of the law so where faith is there is transgression against faith but as faith is not the cause vt quis praeuaricetur à fide that one transgresse against faith neither shall the law be the cause of transgression against the law Controv. 18. Whether iustification consist onely in the remission of sinnes v. 25. Who was deliuered to death for our sinnes and is risen againe for our iustification Pererius taketh occasion here to inuergh against Protestants thus affirming of vs qui â—â—â—â—em vim iustificationis ponunt in sola remissione peccatorum donationem vero iustitiae c. which doe place all the force of iustification onely in the remission of sinnes but the donation of iustice whereby the minde is rectified and newenesse of life wrought in vs they do reiect and abandon Perer. disput 10. err 49. and to the same purpose Bellar. lib. 2. de iustif c. 6. and the Rhemists take vpon them to confute the Protestants because they hold iustification to be onely remission of sinnes and no grace inherent in vs annot in 4. ad Rom. Sect. 6. Contra. 1. It is a false imputation that we place iustification onely in the remission of
sinnes for we hold also with S. Paul the imputation of Christs righteousnesse by faith as S. Paul saith Philip. 3.9 That I may be found in him not hauing mine owne righteousnesse which is by the lawe but that which is of the faith of Christ c. 2. But though we graunt as well an imputation of righteousnes as a not imputation of sinne concurring vnto iustification yet we denie that any inherent iustice or renouation of life is any part of this iustification neither doth the Apostle meane any such iustification here Christ rose for our iustification not thereby onely to giue vs an example of newenesse of life as Bellarmine and Pererius expound it wherein Tolet his owne fellowe Iesuite and Cardinall is against him as is before shewed qu. 42. but Christs resurrection is the cause and ground of our iustification which is imputed by faith as Ambrose expoundeth resurrexit c. vt nos gratia iustificationis donaret he rose againe to endue vs with the grace of iustification vt iustitiam credentium confirmaret to confirme the iustice of those which beleeue saith Hierome ista resurrectio credita nos iustificat this resurrection beeing beleeued doth iustifie vs saith Augustine 3. an inherent iustice we confesse which is our sanctification the fruit and effect of our iustification by faith but because it is imperfect in vs and not able to satisfie the iustice of God we denie that we are thereby iustified in his sight Controv. 19. Against Socinus corrupt interpretation of these words v. 25. Was deliuered vp for our sinnes Socinus will not haue this phrase to signifie any satisfactioÌ„ made by Christ for our sinnes but onely to betoken the cause or occasion of Christs death as the Lord is said to giue Israâ—l vp for the sinnes of Ieroboam who sinned and caused Israel to sinne 1. king 14.16 thus â—icked Socinus de Seruat part 2. p. 108. Contra. 1. Though sometime this phrase signifie the cause yet it is false that it so onely signifieth for the Scripture speaketh euidently that Christ was our reconciliation and that we haue redemption in him Rom. 3.24 25. our sinnes then onely were not the cause or occasion of his death but he so died for our sinnes as that he by his blood satisfied for them 2. It was the Pelagian blasphemie that Christ died for our sinnes to be an example onely vnto vs to die vnto sinne for thus the power and force of Christs death is extenuated which indeede causeth vs to die vnto sinne it doth not teach vs onely and shew vs the way this were to extoll the power of mans corrupt will against the grace of God 3. The instance of Ieroboam is altogether impertinent Israel was deliuered vp for Ieroboams sinnes which they imitated and followed if Christ were so deliuered vp for our sinnes then they must make him also to be a sinner with vs and to be polluted with our sinnes ex Perer dub 8. 20. Controv. Piscators opinion examined that our sinnes are remitted onely by Christs death not for the obedience and merit of his life These are Piscators words in his annotation vpon the 25. v. Omnia nostra pectata expiatâ— sunt per solam mortem Christi all our sinnes are expiated onely by the death of Christ and therefore neither originall sinne is purged by his holy conception nor the sinnes of omission by his holy life but by Christs death onely to this purpose many places of Scripture are cited and alleadged by him as Matth. 20.28 The Sonne of man came to giue his life a ransome for many Matth. 26.28 Which namely blood is shed for many for the remission of sinnes Act. 20.28 Christ hath purchased his Church by his blood Likewise he affirmeth that by Christs obedience in his death and vpon the crosse partâ—â— esse nobis vitam aeâ—ernam euerlasting life is obtained for vs as Hebr. 10.19 By the blood of Iesus we may be hold to enter into the holy place and other places are cited to the same effect Contra. 1. It is true that Christ onely by his death and other his holy sufferings paied the ransome and bare the punishment due vnto our sinne but seeing Christs blood had beene of no value if he had not beene most perfectly righteous his obedience and righteousnes must as well concurre vnto the remission of sinnes as his death and this is that which S. Peter saith 1. Pet. 1.19 We are redeemed with the pretious blood of Christ as of a Lâ—â—â—e vndefiled and without spot and c. 3.18 Christ hath once suffered for sinnes the iust for the vniust the innocencie then and integritie of Christ must be ioyned with Christs blood to make it an acceptable sacrifice 2. Whereas there are two parts of our iustification the remission and not imputing of sinnes and the imputation of Christs righteousness which two are not separated neither can the one stand without the other neither can there be any remission of sinnes vnlesse Christs righteousnes be imputed as S. Paul saith 1. Cor. 5.21 He hath made him to be sinne 〈◊〉 that knew no sinne that we should be made the righteousnes of God in him the merit of Christs obedience and righteousnes must needes concurre in the remission of sinnes yea Piscator in his annotation vpon the 4. v. confesseth that these words blessed are they whose iniquities are forgiuen idem valere to be as much in effect as to say blessed are they to whom iustice is imputed 3. But that seemeth to be a more straunge assertion to denie that possessio vitae eternat tanquam effectum adscribitur obedientiae Christi the possession of eternall life is ascribed as an effect to Christs obedience which is directly affirmed by the Apostle Hebr. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners and made higher then the heauens what hath made Christ higher then the heauens but his holines perfection integritie and therefore he is able perfectly to saue them that come vnto God v. 25. 4. And further that we are iustified by Christs obedience the Apostle sheweth Rom. 5.13 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous here the Apostle saith directly that we are made righteous by the obedience of Christ. Piscator here answereth that by Christs obedience here is vnderstood his obedience in submitting himselfe willingly vnto death in which it was his fathers will he should suffer for vs. Contra. Our iustification consisteth of two parts of the remission of our sinnes and the making of vs iust before God the one is procured by Christs death the other is purchased by his obedience and righteousnes and that the Apostle speaketh not onely of Christs obedience vnto death but generally of his whole course of righteousnes both in life and death is euident because he calleth it the gift of righteousnes v. 17. and the raigning of grace
vnto our soules that we are the sonnes of God Rom. 8.16 Osiand Pareus facit nos intelligere charitatem Dei c. the spirit of God maketh vs to vnderstand and feele the loue of God toward vs. 2. And this worke is ascribed to the spirit not excluding the Father and the Sonne to whome this loue toward mankind is common but the Apostle obserueth the propertie of their persons because as election is giuen vnto God the father and Redemption to the Son so loue is the proper worke of the spirit both to cause vs to feele the loue of God and to make vs to loue God againe 3. And here we are not to vnderstand onely the gifts of the spirit but the spirit it selfe which dwelleth in vs not in his essence which is infinite but by his power illuminating directing conuerting vs Faius so Tolet well saith that the spirit non solum dona sua nobis communicat sed per ea in nobis inhabitat c. doth not onely communicate his gifts vnto vs but also by them dwelleth in vs. 4. In that the holy Ghost is said to be giuen vs thereby is signified quod non proprijs viâ—tutibus c. that we haue obtained the spirit not by our owne vertue but by the free loue of God Oecumen and the person of the holy Ghost is noted in that he is said to be giuen and the giuers are the Father and the Sonne Hug. Card. 10. Quest. How Christ is said to haue died according to the time v. 6. 1. Some doe referre these words to the former clause and read thus when we were yet weake according to the time that is we were weake in the time of the law when grace yet appeared not so Chrysost. Theodor. and Erasmus thinketh this is added as a mitigation of their infirmity but it is against the Apostles vse to qualifie the corruption euilnes of mans nature and he speaketh to the Gentiles that had not the law as well as to the Iewes 2. The most doe applie it vnto the latter clause that Christ died in his time and here there are diuers opinions 1. Some vnderstand it of the short time which Christs death continued namely but three daies Ambrose so also Lyran. but that time beeing assigned see Christs resurrection is not fitly expounded of his death 2. Sedulius thus interpreteth quâ—â— in vltimo mundi tempore mortuus est because he died in the last time or age of the world 3. According to the time that is he died temporally in the flesh which is mortall for eternitie knoweth no time Haymo 4. Hierom. epist. ad Algas referreth it to the opportunitie of time Christ died in a fit time when the world stood most in neede of his redemption 5. But the best exposition is that Christ died in the fulnes of time as the Apostle speaketh Gal. 4.4 the time decreed and appointed of his father thus expoundeth Theodor. and Theophyl tempore decenti destinato in a meete time and appointed of God so also Beza Par. Tol. with others 11. Quest. Of the meaning of the 7. v. One will scarce die for a righteous man c. 1. The Syrian interpreter readeth in the first place scarce will any die for the wicked which reading Beza seemeth not to mislike but that all the Greeke copies are otherwise and Iunius thinketh that here one word by the writers was taken for an other because of the neere similitude in the Syrian tongue and thinketh it should rather be read according to the Greeke copie for the righteous not for the wicked 2. Some doe take here these two the righteous and the good to be one and the same and some confounding these two doe not vnderstand these words of the person of the iust and good man but of the cause Hier. epist. ad Alg. and so this should be the sense that although scarce and sieldome yet sometime one may be found to die for a iust and good cause some likewise taking these two for one applie it vnto the person of the righteous and good man Chrysost. Lyran. Tolet. Par. Faius But the Apostle first saying negatiuely one wilâ— scarce die c. and afterward vsing a kind of correction that one may die for a good man doth euidently distinguish these two clauses 3. The most then doe diuide these two and take the iust and righteous and the good to be diuersly taken by the Apostle 1. Wicked Marcion as Hierome reporteth by the iust did vnderstand the God of the old Testament for whome fewe offered themselues to death by the good the God of the new Testament that is Christ for whom many are found readie to die But this opinion beside the blasphemie thereof in making two diuers Gods and authors of the Old and new Testament containeth apparant absurditie and falshood for both many gaue their liues in the old Testament in defence of the law of God as the three children Dan. 3. and many in the time of Antiochus Epiphanes as the historie of the Macchabees testifieth and beside many thousand Martyrs are found to haue died for Christ whereas the Apostle speaketh of very few that will die for a good man 2. Arrius contrariwise by the iust vnderstandeth Christ and by the good the Father of whome Christ testifieth that none is good but God But if Christ be this iust one for whom so many thousand Martyrs willingly gaue their liues how saith the Apostle that scarse any will die for a iust man 3. Eucherius by the iust interpreteth the Law and old Testament by the good Christ and the new Testament for few Martyrs are found in the old Testament and many in the new But beside that it is against the scope and mind of the Apostle to vnderstand this of dying for Christ who by this comparison setteth forth the loue of Christ who died for euill men euen for his enemies whereas few are found readie to die for the righteous and good the words of the Apostle will not beare this sense who in saying for a good man it may be that one dare die noteth the paucitie and fewnes of them whereas many thousands haue died for Christ in the New Testament 4. Some by the iust vnderstand the vertuous by the good the innocent for whome one may die in commiseration and pitie toward him Haymo Thom. Aquin. Gorrhan or because innocencie is fauoured of men iustitia habet aliquid severitatis iustice hath some rigour and seueritie in it Hug. Cardinal But a man can not be iust but he must also be innocent these two then are not thus distinguished 5. Caietane vnderstandeth by the iust an ordinarie vertuous or righteous man by the good some excelling in the works of supererogation for such one perhaps dare die But such works of supererogation we acknowledge not all that a man hath is too little for himselfe he hath no superfluitie to supererogate to an other 6. Osiander and Emmanuel Sa doe vnderstand in both
they also without the mercie of God were subiect by nature vnto euerlasting death 2. But Origen manifestly interpreteth the Apostle to speake of originall sinne for he saith as Leui was in Abrahams Ioynes when he payed tithes to Melchizedeck sic omnes homines erant iu lumbis Adae c. so all men that are born were in the Ioynes of Adam and when he was expelled out of Paradise they were expelled with him c. 3. touching the scope of the place that which followeth v. 13. vnto the time of the lawe was sinne in the world comprehendeth also originall sinne which Erasmus would haue vnderstood onely of actuall that this place might be taken so likewise as shall be further shewed when we come to that place 2. But Theodoret goeth yet further then Erasmus for he doth not onely exclude originall sinne here applying the Apostles words onely to actuall sinne but he thinketh further that Adams sinne was not the cause of the entrance of sinne vpon his posteritie but the occasion onely for they hauing sinned became mortall and beeing mortall they begat mortall children and so were subiect to perturbations and consequently vnto sinne and so he concludeth vim peccati non esse naturalem c. that the force of sinne is not naturall for then they which sinne should be free from punishment for that which is naturall cannot be helped sed naturam ad peccatum procliuem esse factam but yet nature was made prone and apt to sinne to this purpose Theodoret But the Apostle euidently sheweth that not onely death is entred into the world but sinne also for how could infants in the iustice of God be subiect vnto death if they were not also guiltie of sinne 3. But the Pelagians goe yet a steppe further and denie that there is any originall sinne at all and that Adams sinne is not transfused to his posteritie by any naturall propagation but onely a corrupt imitation which heresie shall be confuted among the controversies Quest. 25. Of the coherence of these words vnto the time of the lawe was sinne in the world 1. Some make this connexion that the Apostle directly prooueth his former assertion v. 12. that in Adam all sinned and therefore are subiect to death and this is prooued by the contrarie because before there was any lawe giuen men were not punished for their actuall sinnes which were then in the world for there is no imputation of sinne vnto punishment where is no lawe seeing then death was not inflicted for actuall sinnes it followeth that it was for originall sinne Tolet. But this is not the coherence for he taketh sinne onely for actuall sinne whereas the Apostle spoke before of originall sinne 2. Some will haue all this verse to containe an obiection and to be vttered by S. Paul in the person of the adversarie and obiecter Where no lawe is there is no sinne imputed but before Moses there was no lawe giuen therefore no such sinne was imputed But all the words of this verse cannot containe the obiection because the first clause vnto the time of the law was sinne in the world are contrarie to the obiection for it is affirmed that sinne was in the world which the obiectio excepteth against beside Beza well obserueth that where the Apostle speaketh in the person of an other he inserteth some note or signification thereof 3. Calvin suspendeth all this sentence by a parenthesis which Beza misliketh because it hath a very good coherence with the former verse 4. Some thinke that the Apostle here maketh not an obiection but rather preuenteth it and maketh answear vnto a supposed obiection for it might haue beene thus excepted a-against the former words in whom all haue sinned that there was no lawe giuen vntill Moses and where no lawe is there is no imputation of sinne to this obiection the Apostle answeareth by way of cōcession vnto part that though sinne be not imputed without a law yet sinne was in the world before the lawe as it appeareth by the effects thereof namely death which reigned ouer all as it followeth v. 14. to this purpose Martyr Piscator Lyran. 5. But this rather is the right coherence and connexion of these words with the former whereas the Apostle had inferred that all in Adam were sinners and so subiect to death instance might be giuen of those which liued vntill the time of the law that vnto them sinne was not imputed because they had no lawe giuen them Then the Apostle answeareth this obiection proouing that death came into the world because of originall sinne and first he taketh it for graunted that there was then sinne in the world before the Lawe v. 13. as also death then he reasoneth thus if death were in the world and not inflicted for actuall sinnes then was it imputed for originall but it was not inflicted for actuall sinnes which he proueth by two reasons first by that which was obiected there was no lawe giuen for actuall sinnes and therefore they were not imputed secondly by the instance of children which committed no actuall sinnes and yet died therefore death entred into the world because of originall sinne Pare Quest. 26. How sinne is said to haue beene vnto the time of the lawe 1. Some doe vnderstand this sentence inclusiuely including also the time of the lawe and expound vnto the lawe vnto the ende and terme of the lawe for sinne was both before and vnder the lawe which could not take away sinne vntill Christ came thus Augustine lib. 1. de peccat remission c. 10. and Thodoret likewise Haymo who vnderstandeth by the lawe finem legis initium gratiae the ende of the lawe and beginning of grace and maketh it like vnto this speach the Hunnes raigned vsque ad Attylam regem vnto king Attylas that is vnto his death But the words following are against this exposition sinne is not imputed where is no lawe for if the time vnder the lawe be here comprehended how could it be said that then sinne was not imputed whereas by the lawe it is most of all imputed 2. Origen hath this singular exposition by himselfe he vnderstandeth here not the written but the naturall lawe and he supplieth the word mortuum dead sinne is dead vnto the time of the lawe that is till children come to yeares of discretion to vnderstand the lawe of nature and light of reason sinne is not imputed vnto them As it is forbidden that a child should smite his parents but in a boy of 4. or 5. yeare old it is counted no sinne so to doe and to this purpose he also interpreteth the word world the Apostle saith not among men but in the world because in the world there are vnreasonable creatures which are not capable of sinne and so he thinketh that S. Paul vnderstandeth children which are not yet capable of reason to this effect Origen But first it is euident that the Apostle by the lawe vnderstandeth the written lawe of Moses as
not imputed vnto them that is that God doe not punish them for it so to Philemon 18. if he haue hurt thee any thing at all impute it vnto me that is let me satisfie for it Faius Tolet in this sense the Apostle saith Rom. 4.8 Blessed is he to whom the Lord imputeth not his sinne his sinne shall not be laid to his charge in iudgement And so the Apostle saith here where no lawe is sinne is not imputted that is there is no punishment inflicted for sinne but by the prescript of a lawe seeing then that the punishment of death was inflicted vpon those which liued before the lawe it could not be for sinnes which they actually cōmitted which had no law to punish them therefore it was originall sinne which was punished by death and least it might be said that though there were no written lawe whereby sinne was imputed yet there was a naturall law which men transgressed and therefore were punished the Apostle sheweth in the next raise that euen death raigned ouer them which had committed no actuall sinne as Adam had done and therefore death was inflicted as a punishment not onely of actuall but originall sinne Beza 29. Quest. How death is said to haue raigned from Adam to Moses 1. Origen distinguisheth betweene the word pertransijt entred or passed which the Apostle vsed before v. 12. and regnavit raigned death entred ouer all both the iust and vniust but it raigned onely in those qui se peccato tota mento subiecerunt which did giue themselues wholly vnto sinne But the Apostle speaketh generally of all not onely of some that death raigned vpon by the generallitie of death he prooueth the generallitie of some and by this word regno he sheweth potentiam mortis the power of death tha◠none could resist it Martyr instar tyranni saeuijt it raged like a Tyrant Pareus 2. By death some vnderstand mons anima the death of the soule that is sinne which raigned from Adam vnto Moses Haymo Hug. but it is euident that the Apostle in this discourse distinguisheth death from sinne and prooueth by the effect the vniuersalitie of death brought in by sinne the generalitie of sinne also Origen seemeth to vnderstand mortem gehennae the death of hell vnto which all descended and therefore Christ went to hell to deliuer them this sense followeth also the ordinarie glosse and Gorrhan But in this sense it appeareth not why the Apostle should say vnto Moses for they hold that all the iust men euen vnder the law also went to hell But in truth the death of hell raigned not ouer the righteous either before the law or after from the which they were deliuered by Christ therefore the death of the bodie is here vnderstood which entred vpon all euen ouer infants which sinned not as Adam did 3. Vnto Moses 1. Origen by Moses vnderstandeth the Law and by the law the whole time of the law vsque ad adventum Christi vnto the comming of Christ who destroied the kingdome of sinne so also Haymo but in that the Apostle setteth Moses against Adam it is euident that he vnderstandeth the time when the law was giuen and what law he speaketh of is further shewed v. 20. The Law entred that offence should abound the dominion then of sinne and death there ended not 2. Some thinke this limitation is set because men were more afraid of death before Christs comming then after because they had not such hope of the resurrection Gorrhan but it is an hard and forced exposition to interpret vnto Moses vnto the comming of Christ as is shewed before 3. Some thinke it is said vnto Moses because then a remedie was giuen by the law in restraining of sinne and then first in Iudas capit destrui regnum mortis the kingdome of sinne beganne to be destroied and now euery where gloss ordinar but the law gaue no remedie against sinne for sinne then abounded much more v. 20. and the Apostle said before c. 4.15 That where no law is there is no transgression there is no such knowledge of sinne 4. Therefore vnto Moses noteth the time of the giuing of the law vsque ad legem per Mosen promulgatam vnto the law published by Moses gloss ordin not that death raigned not after Moses also but this is added to shew that death was in the world euen before the law Lyran. and so consequently sinne for of those greatest doubt might be made which liued before the law whether death entred vpon them as a punishment of their sinne 30. Quest. Of the meaning of these words which sinne not after the similitude of the transgression of Adam This verse hath diuers readings 1. some doe referre the last words after the similitude of the transgression of Adam vnto the first part of the sentence death raigned 2. some doe ioyne it with the next words before which sinned and of either of these there are seuerall opinions 1. They which distinguish the sentence and ioyne the first and last words together some as Chrysostome giue this sense that as death raigned vpon Adam so likewise it raigned ouer his posteritie but others doe make this the cause of death and mortalitie because they are borne like vnto Adam that is destitute of originall iustice Lyranus Tolet. annot 19. Tolet further would confirme this interpretation by diuers reasons 1. the preposition is 〈◊〉 which with a dative case sheweth the cause whereas an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed to signifie in as Philip. 2.7 He was found in shape as a man and Rom. 8.3 In the similitats of sinneful flesh 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitude sheweth the similitude and likenes of nature 3. and this is most agreeable to the Apostles purpose to shew the cause why death raigned ouer all because they are borne sinners like vnto Adam Contra. 1. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as before in the 12. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whome and Tolet himselfe in that place sheweth that it is so vsed in other places of Scripture annot 15. 2. The word of similitude is better referred to the qualitie of Adams sinne then to the conformitie in nature 3. Neither needed the Apostle here shew the cause why death raigned ouer all but he bringeth in this as a proofe of that which he saide vers 12. that all sinned in Adam because all are subiect to death euen they which commit not actuall sinnes as infants it was therefore impertinent to repeat that which he intendeth to prooue 4. Now further this distinction of the verse is ouerthrowne by these two reasons 1. if the Apostle had saide ouer those which 〈…〉 and should haue put to no other addition he had contraried himselfe hauing set it downe vers 12. that in Adam all sinned and death therefore went ouer all how the◠could he say that death raigned ouer those that sinned not
to either of them but of that which by them redounded to many and this similitude and correspondencie is ex contrarijs by the contrarie as Origen well obserueth and that in these three respects what they are in themselues considered what to their posteritie and wherein 1. They were both authors and beginners Adam was the beginning of mankind quoad esse naturae in respect of the naturall generation Christ is the beginning quoad esse gratiae in respect of the spirituall regeneration by grace Lyran. 2. as Adams sinne did not hurt himselfe onely but his posteritie so the grace of Christ is communicated to all his spirituall generation 3. as death and sinne came in by Adam so life and righteousnes by Iesus Christ as the Apostle followeth this comparison in the rest of this chapter and â—â— large 1. Cor. 2.15 Here follow certaine questions touching this comparison made by the Apostle betweene Adam and Christ. 31. Quest. Of the names and tearmes which the Apostle vseth in this comparison 1. In the transgression and fall of Adam the Apostle vseth diuers words and tearmes which either expresse the cause of Adams fall the ruine and fall it selfe and the fruits for iâ— these three are Adam and Christ compared together 1. the cause is set forth in generall tearmes as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne v. 12. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression v. 14. or more speciall as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience v. 19. 2. the fall of man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapsus the fall or ruine of man v. 15. 3. the effect are either the guiltines of sinne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16 or the punishment which is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death v. 12. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation euerlasting death v. 16. 2. In the iustification purchased by Christ are likewise expressed the causes the worke it selfe and the effects which follow 1. the causes the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God v. 15. called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance or redounding of grace v. 17. the formall cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obedience of Christ v. 19. 2. the worke of our iustification is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift by grace v. 15. and the gift of righteousnes v. 17. 3. then the fruit and effect thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iustification of life or vnto life v. 18. 3. But yet if we will more exactly distinguish these words this difference may be made betweene them these three words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15 16. the first signifying grace the other two beeing translated the gift doe thus differ the first sheweth the grace and fauour from the which the benefit proceedeth the second is the coâ—â—lation of the benefit the third betokeneth the benefit it self which is conferred as if a Prince should giue a great treasure to redeeme one out of captiuitie this fauour of the Prince is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace the free giuing of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the donation the others enioying of it and receiuing of this libertie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the benefit or gift Beza 4. So these other 3. words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifying iustification iustice doe thus differ the first signifieth the merit of Christs iustice whereby we are iustified the second the action it selfe of iustification whereby Christs iustice is communicated to vs the third the iustice it selfe which is imputed and communicated vnto vs Tolet. annotat 24. Quest. 33. Of the comparison betweene Adam and Christ in generall 1. Origen well obserueth that this comparison is per genus similis per speciem contraria it is alike in the generall resemblance but contrarie in the particular in two things there is a generall agreement and resemblance 1. that there is one that giueth beginning and is the author vnto the rest 2. in plures aliquid diffundtur on both sides as the beginning is from one so there is somewhat conueyed vnto many 2. The specificall difference consisteth in the contrarietie and disparitie and the excellencie the disparitie is that one was the author of sinne vnto condemnation the other of righteousnesse vnto life the excellencie is in that the gift is not so as the offence but much more powerfull and abundant of both these the disparitie and excellencie more followeth to be added in the two next questions So then here are three things to be considered in this comparison as Photius obserueth cited by Oecumenius similitudo contrarietas excellentia the similitude or likenes the contratietie and disparitie and the excellencie 3. Now whereas the Apostle from this verse vnto the 19. v. seemeth to vse diuerse iterations of the same thing we shall finde by a dilligent viewe and examination of the Apostles sentences that he doth not repeate the same things as Pellicane thinketh eadem repetit propter infirmas conscientias c. he repeateth the same things because of weake consciences which often thinke that sinne is more powerfull then grace c. But Oecumenius saith better nequaquam iterum atque iterum eadem repetit Apostolus c. the Apostle doth not againe and againe repeat the same things as one would thinke but diligentissime copulat he doth most dilligently couple and ioyne the principall heads together Quest. 34. Of the disparitie and vnlikenesse betweene Adam and Christ in this comparison The difference and disparitie betweene them is in these sixe seuerall points 1. In the persons compared Adam is considered as a meere man v. 12. but Christ was both God and man he is called Iesus Christ our Lord v. 21. 2. They differ in that which is conferred Adam propagateth to his posteritie sinne and death v. 12. Christ communicateth to his righteousnesse and life v. 15.16 3. The meanes are farre different Adams disobedience brought in sinne Christs obedience procureth life v. 18.19 4. The persons vpon whom these things are conferred differ for from Adam death and sinne are deriued vpon all in generall v. 12.18 but righteousnesse is communicated onely to those which receiue the abundance of grace by faith v. 17. 5. The manner how these things are conueyed are diuerse Adams sinne is transmitted by naturall propagation but life and righteousnesse by Christ are communicated by grace v. 15. the gift is by grace 6. The sequele and endes are contrary the offence is vnto condemnation v. 16. but iustification by Christ is vnto life eternall v. 18. Quest. 35. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam 1. The first excellencie is generally in the power and efficacie of the worker for it was necessarie that he that should ouercom sinne and death should be superiour to both for if he had beene of equall power he could not haue dissolued
but euen swallowe vp Calvin and in respect of our selues who the more we feele the burthen and ouerflowing of our sinne the more we haue occasion to extoll and magnifie the grace of God Osiander So here are two ends of the lawe expressed the neâ—â—â—â— ende is the manifestation and encrease of sinne the remote ende is the more abounding of grace but here is the difference the first ende is vniuersall for in all men both beleeuers and vnbeleeuers the law worketh the encrease insight and knowledge of sinne but the other ende is particular and peculiar 〈◊〉 to the faithfull that by the abounding of sinne grace may more abound toward them which is not properly caused by the encrease of sinne but thorough the mercie of God Pareus Quest. 44. Of the raigne of sinne vnto death and of grace vnto life 1. Before the Apostle had ascribed the kingdome vnto death v. 14. Death raigned from Adam c. but here vnto sinne because death indeede raigneth by sinne as the Apostle saith The sting of death is sinne 1. Cor. 15.56 death could haue no power ouer vs but thorough sinne Martyr 2. But to speake more distinctly where the Apostle giueth the kingdome vnto death he speaketh of the times before the law when as death did apparantly raigne in the world but sinne was not so apparant till the lawe came but sinne is said to haue raigned after the lawe was giuen because sinne then more abounded So that three estates of the world are here described the first from Adam to Moses when sinne was in the world but death raigned the third is from the comming of Christ who raigned by righteousnesse vnto life destroying both the kingdome of sinne and death Tolet. 3. By death Chrysostome seemeth to vnderstand the death of the bodie mors ex haec presenti vita eijcit death doth cast vs out of this life c. but eternall death is here also comprehended potestatem habuit deijciendi c. it had power to cast vs downe to eternall death Lyran. as may appeare by the other opposite part of eternall life Piscator 4. But whereas in the first clause mention is made onely of the raigning of sinne vnto death but in the other there are three mentioned grace righteousnesse and life Origen thinketh that the deuill must be vnderstood to be set against the grace of Christ ab inuentis rebus author inventi nominatur the author of the invention is named in the things invented c. for sinne came in by the deuill some thinke that the wrath of God must be supplied which raigned by sinne Piscator but I thinke rather with Calvin that beside the necessarie parts of the comparison the Apostle maketh mention of grace vt fortius in figuret memoria c. that it might better sticke in our memorie that all is of grace 5. The Apostle speaketh of the time past sinne had raigned because that although sinne doe still raigne in the children of disobedience yet in the faithfull it raigneth no more Par. 6. By righteousnesse some vnderstand iustitiam operum the righteousnesse of 〈◊〉 gloss interlin so also Bellarmine lib. 2. de iustificat c. 6. but the iustice of Christ is rather vnderstood as the Greeke interpreters well expound and as is euident by the clause in the ende By our Lord Iesus Christ who is notwithstanding both our iustification and sanctification 7. The ordinarie glosse here well obserueth that in the kingdome of sinne mention is not made of Adam from whom sinne came because the Apostle speaketh not onely of originall but of actuall sinnes both which are remitted in Christ. 8. Thorough Iesus Christ our Lord Iesus per gratiam Dominus per iustitiam nostre per gloriam Iesus by grace Lord by his iustice and ours because he bringeth vs to glorie Gorrhan 4. Places of Doctrine Doct. 1. Of the difference betweene Christian and worldly hope v. 5. Hope maketh not ashamed This is the propertie of the hope of Christians that is neuer confoundeth them or maketh ashamed because it is founded vpon Gods promises who both is immutable and changeth not and is also omnipotent able to performe whatsoeuer he promiseth But so it is not in humane or worldly hope for that often putteth man to rebuke because he is deceiued in his hope and faileth in the thing hoped for and the reason is for that he reposeth his confidence in man who is either deceitfull and hopeth not his promise or is not of power to performe it therefore the Prophet saith Cursed be the man that trusteth in man and maketh flesh his arme Ierem. 17.5 Doct. 2. Of the properties and effects of faith v. 2. Beeing iustified by faith 1. Vnto faith is ascribed iustification as in these words and remission of sinnes in purifying the heart Act. 15.9 2. faith is the foundation of thing hoped for Heb. 11.1 3. it is the cause of the producing and bringing forth of good fruit Iam. 2.8 Shewe me thy faith out of thy workes c. 4. it ouercommeth the tentations of Sathan for by the sheild of faith we quench all his fierie darts Ephes. 6.18 5. by faith we attaine vnto the vnderstanding of the word of God which otherwise is vnprofitable Isay. 7.9 Vnlesse yee beleeue ye shall not vnderstand as some translations doe reade and the Apostle saith that the word did not profit the Israelites because it was not mixed with faith Heb. 4.2 6. faith obtaineth our requests in prayer Iam. 2.16 the prayer of faith saueth the sicke 7. it worketh the saluation of the soule Luk. 7.50 Thy faith hath saued thee Doct. 3. Of the raigne and dominion of death v. 14. Death raigned from Adam to Moses Before sinne entred into the world death had no dominion but now it hath gotten a tyrannicall and generall dominion ouer men both of all sorts and conditions both young and old and in all ages as here it is said to raigne euen from Adam to Moses that age was not exempted from the dominion of death wherein sinne seemed least to abound but Christ hath ouercome death and destroyed the dominion thereof both in that he hath taken away the sting thereof which is sinne that death is not hurtfull vnto them that beleeue but bringeth their soules vnto euerlasting rest and in the generall resurrection our bodies which death had seazed on shall be restored vnto life as our Blessed Sauiour saith I am the resurrection and the life c. Ioh. 15.25 Doct. 4. Of the difference of sinnes v. 14. Euen ouer them that sinned not after the like manner c. Here the Apostle setteth downe this distinction of actuall and originall sinne some doe sinne in like manner as Adam did that is actually some not in like manner that is there is a secret and hid sinne in the corruption of nature which is not actuall but in time breaketh forth into act as the seede sheweth it selfe in the hearbe Doct. 5. There is no saluation
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet cōscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
to the second or next vnderworking cause as the Apostle saith of beneficence or liberalitie that it worketh or causeth thanksgiuing vnto God sometime the effect is ascribed by this word vnto the instrumentall cause as Rom. 4.15 the lawe is said to worke or cause wrath and our light and momentanie afflictions are said to cause or worke vnto vs an exceeding weight of glorie 2. Cor. 4.17 because they are meanes to withdrawe our mindes from earthly things and to stirre vp faith in vs So tribulation worketh patience not as the efficient cause but as the organe and instrument whereby the spirit worketh patience in vs it procureth patience not sicut causa effectum c. as the cause the effect as Caietan but eam exercendo augendo ostendendo in exercising encreasing and shewing forth our patience Gorrh to the same purpose Pererius exercendae patientiae materia occasio est tribulation is the matter and occasion of exercising our patience This then is to be vnderstood according to the phrase of Scripture which doth vse to pronounce that of the signe and instrument which is proper vnto the thing as when it speaketh of the Sacraments for of it selfe tribulation worketh not patience as is seene in the wicked who thereby are driuen to impatience and despaire here then is no place to prooue any merit in the afflictions of the faithfull Controv. 5. That we are not iustified by the inherent habite of charitie Whereas the Apostle saith v. 5. The loue of God is shed abroad in our hearts c. Pererius vnderstanding the Apostle to speake here of that loue and charitie which is infused as an habite into the minde whereby we loue God setteth downe here certaine positions concerning this inherent charitie 1. he affirmeth that this charitie is that iustice whereby we are formally made iust and righteous before God disput 2. numer 10. 2. this charitie whereby we are iustified he affirmeth esse donum omnium donerum maximum to be a gift farre exceeding all other gifts 3. this charitie re non distingui à gratia gratum faciente is not indeede distinguished from grace making vs acceptable vnto God 4. Against the opinion of Caietane Scotus Gabriel he holdeth that there is in those which are iustified the habite of charitie permanent and remaining when the act ceaseth whereby they are formally made iust before God otherwise they should not be helde to be iust before God in their sleepe or when they cease to worke disput 3. numer 17.18 Contra. Although all these questions are here impertinent because the Apostle treateth not here of the charitie or loue which is in man toward God but of Gods loue toward vs as hath beene shewed at large before quest 7. yet it shall not be amisse briefly to counterpoise these erroneous assertions with the contrarie true and sound positions 1. An inherent righteousnesse and infused charitie in the faithfull we denie not but not such as whereby we are formally made righteous and iustified before God both because all our righteousnesse is as a stayned cloth Esay 64. it is imperfect and weake and therefore not able to iustifie vs and for that the Scripture testifieth that it is the righteousnesse of Christ which is applyed by faith whereby we are iustified before God as the Apostle calleth it The righteousnesse of God thorough the faith of Christ Rom. 3.22 Philip 3.9 2. Charitie is not simply the greatest of all other gifts and so absolutely preferred before faith but onely wherein they are compared together namely in respect of the continuance because faith and hope shall cease when we enioy those things which are beleeued and hoped for but loue shall remaine still so Chrysostome expoundeth the Apostle 1. Cor. 13.13 Thus Hugo saith well that charitie is said to be the greatest quia non excidit because it falleth not away but otherwise faith is the greater in quantum est cognitio generans omnes alias virtutes as it is a knowledge and engendreth all other vertues 3. The Thomists are herein contrarie to the Iesuite who affirme that gratia gratum faciens grace which maketh vs acceptable to God is in respect of charitie as the soule is to the powers and faculties which proceede from it And so indeede the grace that maketh vs acceptable vnto God is the loue and fauour of God in Christ which is as the efficient cause of that other loue and charitie which is infused into vs and wrought in vs by the holy Ghost And that our loue of God maketh vs not first acceptable vnto him the Apostle euidently testifieth 1. Iob. 4.10 Herein is loue not that we loued him but that he loued vs we were first then accepted and beloued of God before we could loue him againe 4. We graunt that faith hope and charitie are habits of the minde infused by the spirit and permanent in the soule for as the wicked doe attaine vnto euill habites of vice and sinne so the faithfull haue the habite of vertue but this is the difference that an euill habite is acquisitus gotten by euill custome but the good habites of the intellectuall vertues of faith loue hope are iufusi infused and wrought in vs by the spirit But we denie that by any such inherent habite we are made formally iust they are not causes of our iustification but rather the fruits and effects we haue the habite of faith because the spirit of God worketh in vs beleefe and we loue God because he loued vs first and gaue vs his spirit which worketh this loue in vs Faius So then the faithfull euen in their sleepe are iustified not by any inherent habit but because they are accepted of God in Christ as the Apostle saith Christ died for vs that whether we wake or sleepe we should liue together with him Controv. 6. Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them Whereas the Apostle here saith v. 8. that Christ died for vs we according to the Scriptures so vnderstand it that he offered a sacrifice for our sinnes Heb. 10.12 that he as our high Priest offred himselfe for our redemption Heb. 7.27 that he was our suretie and paied our ransome for vs Heb. 7.22 and saued vs from our sinnes in bearing the punishment due vnto the samâ—â—nd so he died for vs that is in our place and stead and so purchased our redemption 〈◊〉 wicked Socinus thus wresteth and misconstrueth these words that Christ died no 〈◊〉 wise for vs then for our profit and benefit in confirming by his death his doctrine and example of life by the which he saith he brought saluation vnto the world and not by dying for vs as in our stead or to pay by his death our ransome his wicked obiections are these 1. Obiect The Apostle saith 1. Ioh. 3.16 He laid downe his life for vs and we ought to lay downe our liues for the brethren Christ died for
members as weapons of vnrighteousnesse vnto sinne but yeeld giue G. B. exhibite L. apply V. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your selues vnto God as aliue vnto God from the dead and yeelde your members as weapons of righteousnesse vnto God 14 For sinne shall not haue dominion let it not raigne S. but the word is in the future tense for ye are not vnder the lawe but vnder grace 15 What then shall we sinne because we are not vnder the lawe but vnder grace God forbid let it not be Gr. as v. 1. 16 Knowe ye not that to whom ye yeeld your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death or of obedience of the hearing of the eare S. vnto righteousnes 17 But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart that forme of doctrine whereunto ye were deliuered 18 Beeing then made free from sinne ye are become the seruants of righteousnes 19 I speake after the manner of men I speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some humane thing Gr. L.V. because of the infirmitie of your flesh for as ye haue yeelded your members seruants to serue L. to the seruice S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruants to vncleanes and iniquitie to commit iniquitie so now yeeld your members seruants to righteousnes and holines vnto sanctification L. V. S. 20 For when ye were the seruants of sinne ye were free vnto righteousnes from righteousnesse G. B. that is the meaning but the word in the originall is put in the datiue 21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death 22 But now beeing freed from sinne and made the seruants of God ye haue your fruit vnto holines in holines G. holy fruits S. and the ende euerlasting life 23 For the stipend stipends Gr. wages G. reward B. of sinne is death but the gift of God the grace of God L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace a gift is eternall life through Iesus Christ our Lord. 2. The Argument Method and Parts In this Chapter the Apostle sheweth the necessarie coniunction betweene iustification and holines and newenes of life and there are two parts thereof in the first to ver 12. he layeth downe the doctrine then he exhorteth v. 12. to the end In the doctrine he prooueth the necessitie 1. of mortification and dying to sinne propounded v. 1.2 from the efficacie of baptisme which signifieth that we are dead and buried with Christ v. 3.4 and from the ende of Christs crucifying v. 6.2 of sanctification propounded v. 8. prooued from the mysterie of baptisme v. 4.5 from the vertue of Christs resurrection who is risen and dieth no more ver 9.10 and then he concludeth ver 11. 1. The exhortation followeth which hath two parts 1. one dehorting from sinne which is propounded and explaned v. 12.13 then amplified by three arguments 1. from their present state and condition beeing vnder grace v. 14. with the preuenting of an obiection v. 15.2 from the inconveniencie of the seruice of sinne which is vnto death set forth by the contrarie v. 16.3 from the efficacie of the doctrine which they obeyed v. 17.2 the other part stirreth vp to newenesse of life propounded v. 18. amplified 1. à pari v. 19.20 as when they serued sinne they were free from righteousnesse so beeing freed from sinne they must be the seruants of righteousnesse ab effectis from the effects of sinne shame and death v. 21. which are amplified by the contrarie effects of sanctification holinesse v. 22. and eternall life set forth by the contrarie on the diuerse manner sinne deserueth death as the iust stipend but life eternall is not deserued it is Gods free gift v. 23. 3. The questions and doubts discussed Quest. 1. Of the meaning of these words shall we continue in sinne v. 1. 1. The Apostle preuenteth here an obiection which might be occasioned by the former words in the end of the fift chapter where the Apostle said where sinne abounded grace abounded much more by occasion of which words the Apostle might feare least two sorts of men might take advantage the false teachers which did continually picke quarrells with the Apostles doctrine as some affirmed that he said we might doe euill that good might come thereof c. 3.8 He might feare also least the weake might receiue encouragement hereby to nourish theâ— infirmities still 2. But either of these so inferring did misconster the Apostles words and in this kind of reasoning there are three Paralogismes or fallacies committed 1. they take non causam pro causa that which is not the cause for the cause for the abounding of sinne is not the cause of the abounding of grace Augustine saith non peccantis merito sed gratiae supervenient â—â—â—uxilio c. where sinne abounded grace abounded more not by the merit of the sinne 〈◊〉 by the meanes of helpe by grace c. the Apostles speach is to be vnderstood occasionaliter by way of occasion and they take it causaliter by way of a cause Hugo sinne in it owne nature is no more the cause of grace then the disease is of medicine Maâ—â— qui laudat beneficium medecinae non prodesse dicit morbos c. he that praiseth the benefit 〈◊〉 Phisicke doth not commend the disease Augustin so then mans vnrighteousnesse doth not in it selfe set forth the iustice of God but ex accidente by an accident Pareus proveniter bonitate Dei qui bona elicit ex malis it commeth of the goodnesse of God who decreeâ—â— good out of euill Lyran. 2. the second fallacie is in that they thus obiecting make the Apostles words more generall then he meant or intended them for the abounding of sinne is not the occasion of the abounding of grace in all but onely in those which acknowledge and confesse their sinnes Martyr as it is euident in damnatione malorum in the condemnation of the wicked Lyran. there Gods iustice rather then his grace and mercie sheweth it selfe 3. a third fallacie is they apply that to the time to come which the Apostle onely vttered of time past the abounding of sinne in men before their conuersion and repentance setteth forth the aboundance of the grace and mercie of God in the forgiuenesse of their sinnes past but not so if sinne abounded after their conuersion and calling Mart. 3. The Apostle propoundeth this obiection in the person of the aduersarie by way of interrogation thereby expressing both affectum indignantis the affection of one angrie and displeased that his doctrine should be thus perverted and he sheweth also securitatem conscientiae the securitie of his conscience that he was free from any such thought 4. By sinne neither doth the Apostle vnderstand the author of sinne namely the deuill as Origen for then one should be said improperly to remaine in sinne that is in the
are not inheritors as Abraham gaue gifts vnto his other sonnes but left the inheritance to Izaak but here all the sonnes of God are heires 2. Haymo observeth that here an inheritance is confirmed in the death of the father but God dieth not though now he seeme to be absent from vs and afterward when we are admitted to our inheritance we shall see him as he is gloss ordinar and yet Christ dying left vs as an inheritance his peace but this is most strange that here the heire must first die and be mortified before he can come to the inheritance whereas in the world he dieth that leaueth the inheritance 3. And among men the inheritance must be deuided into parts if all the sonnes be heires but here tota habetur à quolibet bono the whole inheritance is enioyed of 〈◊〉 one admitted thereunto though not alike but in degrees Lyran. 4. â—nd this our inheritance is not limited as the Apostle saith all things are yours 1. Cor. 3.21 whether things present or to come for the present Christ hath left vs his peace my peace I giue vnto you and he hath left vs his Testament as his will that we should beleeue it Haymo who further sheweth how we shall be heires with Christ both of his glorie for when he appeareth we shall be like him 1. Ioh. 3.3 and of his dominion and power as he promiseth his Apostles that they shall sit vpon twelue seates and iudge the twelue tribes of Israel Matth. 19. And this prerogatiue shall not be giuen onely to the Apostles but euen the Saints shall iudge the world as the Apostle sheweth 1. Cor. 6.3 Par. This twofold inheritance of Christs glorie and dominion is well touched by Origen Christus non solum in partem haereditatis sed etiam in consortium potentiae adducit Christ doth bring vs not only into a part of his inheritance but into the fellowship of his power But whereas Christ onely is named to be heire I will giue the nations for thine inheritance Psal. 2. we must vnderstand that he onely is the naturall heire beeing the onely begotten sonne of God but we are heires by adoption and grace and so are admitted to be heires with Christ. 5. But here Chrysostom hath an harsh note that the Iewes vnder the lawe were not heires as our Sauiour saith Matth. 8. that the children of the kingdome shall be cast out whereas our Sauiour there speaketh of the hypocrites and false worshippers among the Iewes not generally of all as there are also among Christians many hypocrites and false children that shall neuer be heires And the Apostle in saying Galat. 4.1 The heire as long as he is a child differeth nothing from a seruant c. euidently sheweth that euen the faithfull vnder the lawe were heires though kept vnder the ceremonies and rudiments of the lawe for a time as children that shall be heires vnder tutors and gouernours Quest. 22. How these words are to be vnderstood if so be yee suffer with him 1. They which followe the Latine translation here si tamen c. yet if or if notwithstanding we suffer with him doe thinke that our sufferings are the cause of our glorie afterward so Stapleton and the Rhemists inferre that as Christs passions were a cause of his glorie so is it in his members but the Apostle remooueth this conceit inferring in the next verse That the afflictions of this life are not worthie of the glorie c. but betweene the cause and the effect there is a worthinesse and a due proportion See further hereof among the controversies following 2. Ambrose whom Calvin and Beza followe thinke this is required as a condition that they which looke to be glorified must first be partakers of Christs suffrings and so our suffrings are necessarie as a condition and the way wherein we should walke and as a 〈◊〉 of our obedience not as a cause this sense may safely be admitted And here a difference is to be made between the legall conditions and Euangelicall for there 1. the condition requireâ— was exactly to be performed and a perfect obedience was required to satisfie the lawe but in the Gospel our willingnesse and godly endeauour is accepted in Christ though we come short of the precept 2. there the reward could not be had without the condition performed here though if time and place serue we must shewe our obedience yet in some cases the promise is had without the condition as the theefe vpon the crosse was saued without any such condition of obedience 3. the obedience of the lawe was exacted as a cause of the reward propounded but in the Gospell it is necessarie onely as a fruit of our obedience the cause is the mercie of God and his gracious promises in Christ. 3. Chrysostome will haue the Apostle to reason here from the greater to the lesse that if God did so much for vs when we had done nothing at all much more will he reward vs if we suffer for him 4. But here I subscribe rather to Pet. Martyr who thinketh that the Apostle maketh mention here of the suffrings of the Saints because they are argumenta indicia arguments and tokens that they are the heires of God for in their constant suffrings they haue experience of the power and goodnesse of God whereby they are kept and preserued vnto saluation Pareus indifferently followeth this and the second interpretation Quest. 23. How we are said to suffer together with Christ. 1. Not in compassion onely toward the suffrings of Christ but by imitation in beeing partakers of the like afflictions must we suffer with him Erasmus 2. Neither doe the Saints by the merit of their suffrings attaine vnto the kingdome of heauen as Christ did by his as the Rhemists here note but we must suffer with Christ onely to shewe our obedience and conformitie to our head 3. Nor yet is it enough to suffer for many are punished for their euill doing and there are that will endure much in the world vpon vaine-glorie but our suffrings must be for righteousnes sake as Christs were 4. And herein must our suffrings be like vnto Christs that as he yeelded himselfe to the death of the crosse 1. both to shewe his obedience vnto the will of God 2. and to take away our sinne so we likewise in our afflictions should shew our obedience because so is the will of God and that we thereby should seeke to mortifie sinne in vs Mart. 5. Now the passions of the Saints are of two sorts they are either internall in mortifying the lusts of the flesh or externall in suffring persecution and trouble for Christs sake 6. And as we suffer with Christ when we beare the like rebukes for the truth as he did so also Christ suffereth in vs and together with vs the afflictions of his members he taketh to be his owne as he said to Saul why persecutest thou me Quest. 24. Of the meaning of the 18.
wearieth the clouds to water the earth 3. Pet. Martyr yet more distinctly sheweth the vanitie of the creatures whereunto they are made subiect for our cause in these fowre things 1. they are in continuall labour to serue mans necessitie 2. they are often punished together with man as is euident in the destruction of the old world and in the destruction of Sodome 3. they haue a certaine sympathie and fellow-feeling of mans miserie 4. and most of all they are constrained to minister their seruice to the wicked desires of the vngodly as the Sunne to giue his light and the earth her fruit as the Lord saith Hoshea 2.8.9 because they bestowed their wine and corne vpon Baal that he will take away the corne and the wine which he lent them 4. Chrysostome here answeareth an obiection whether any iniurie be offred to the creature for beeing thus subdued to vanitie nequaquam quia propter me facta est no because it was made for me and therefore suffreth with me and with me together shall be restrained Quest. 29. Whether the heauens and earth are corruptible and shall perish in the ende of the world 1. We doe first detest the opinion of the heathen Philosophers which held that the heauens were of an incorruptible nature such were they whom Peter noteth that obiected thus where is the promise of his comming for since the fathers died all things continue alike from the creation 2. Pet. 3.4 this opinion is contrarie to the Scripture which euidently testifieth that the heauens shall perish Psal. 102. and shall be consumed with fire 2. Pet. 3.7 for there is no visible thing created which had a beginning but also shall haue an ende 2. But yet we refuse their opinion likewise that held the heauens to be so corruptible as that they shall vtterly be abolished which seemeth to be the sentence of Chrysostome for he saith that the inhabitants of the earth non eandem cum coelo terra patientur internetionem shall not haue the same ende and destruction which the heauens and earth shall haue which he interpreteth omnimodam perditionem a thorough and absolute perdition and destruction c. of the same opinion seeme to be most of the Greeke fathers Theodoret Theophylact Oecumenius vpon this place likewise Basil homil 1. in Hyperium Gregor Nyssen lib. de creation homin c. 4. And whereas some Scriptures are alleadged which seeme to fauour this opinion as Psal. 102.27 They shall perish but thou shalt endure and Luke 21. Heauen and earth shall passe 2. Pet. 3.10 The heauens shall passe away with a noise and the elements shall melt with heat to these places it may be answeared that the heauens shall not vtterly perish but shall be changed as it followeth Psal. 102.27 As a vesture shalt thou change them and they shall passe away as Gregorie saith per eam quam nunc habent imaginem by that image of corruption which nowe they haue and to the same purpose he citeth the Apostle figura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huius mundi c. the figure or fashion of this world passeth 1. Cor. 7.37 And the fire shall serue onely to purge the elements and earth not vtterly consume them to nothing 3. Wherefore the founder opinion is as Gregorie satih the heauens both shall pase away and yet shall remaine ab ea quam nunc habet specie per ignem tergetur it shall be stripped by fire of that fashion which now it hath ea tamen in sua natura servatur it shall be preserued in it owne nature the substance shall not be abolished and this he prooueth by that text The earth remaineth for euer not as some reade The earth remaineth not for euer Ecclest 1.3 Gregor lib. 17. moral c. 5. Hierome prooueth as much by that place Isay. 30. The Moone shall shine as the Sunne c. non interitum significat pristinorum sed commutationem in melius it signifieth not the destruction of the old but a change for the better Hierome vpon the 65. chapter of Isay Pareus prooueth the same out of Peter who competeth the destruction of the world by water and by fire together 2. Pet. 3.7 as then the world was not destroyed vtterly by water but changed so it shall be by fire also Pererius numer 74. doth collect as much by S. Pauls words here that they shall be delivered from the servitude of corruption into the libertie c. but if the heauens and earth that shall be deliuered be not the same but newe heauens then not the same but other heauens shall be restored vnto that glorious libertie Quest. 30. How the creature shall be deliuered c. into the glorious libertie 1. Theodoret referreth it to the time when the glorious libertie of the Sonnes of God shall be manifested and so Ambrose readeth in libertate they shall be deliuered into the libertie that is when the Sonnes of God shall receiue their libertie but the Greeke text will not beare this sense the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 2. Chrysostome interpreteth propter libertatem they shall be deliuered because of the libertie of the sonnes of God as though it shewed the cause of this deliuerance 3. But more is expressed that they shall be deliuered into c. they shall not onely be freed and exempted from their corruptible state but they also shall put on an incorruptible state and in their kind be partakers of the glorie of the sonnes of God as Chrysostome also saith propter te male habet corruptibilis facta rursus propter te incorruptibilis erit because of thee it became corruptible and for thy sake againe it shall be incorruptible 4. Some thinke that they shall onely be deliuered in beeing exempted from corruption by the vtter abolishing of them when the creature ceaseth to be any more it shall be deliuered from corruption ex Pareo but not to be at all is worse then to haue a beeing though in some miserie therefore this were no deliuerance but a more corruptible estate still to remaine corrupted and abolished for euer and the Apostle saith not onely that they shall be deliuered from c. but into the libertie as they shall put off the one so they shall put on the other 5. They which here comprehend also the brute beasts and other creatures hauing sense and life doe thus qualifie these words non consortes futuros c. that the creatures shall not be partakers of the glorie of the sonnes of God sed suo modo c. but in their kind they shall be fellowes with them in that glorious state Calvin But it is not probable that such kind of creatures beeing now appointed onely for the necessities of this life for the foode cloathing and other seruices of man which then shall be at end shall then be restored to any such glorie Wherefore we insist vpon the 3. interpretation that these creatures which the
The spirit maketh request with sighes The meaning is this that many times when the children of God are ouerwhelmed with griefe and knowe not themselues what they pray but onely sobbe and sigh that the spirit vnderstandeth their meaning and euen those sighs and groanes which come of the spirit doe pray for them Augustine writeth excellently hereof epist. 121. that the brethren in Egypt are said crebras habere orationes sed eas brevissimas raptim iaculatas to make often prayers but the same verie short and as it were of a sudden cast out c. whereupon he thus inferreth hanc intentionem sicut non est obtrâ—denda si per durare non potest ita si perduraverit non esse cito rumpendam the intention of prayer as it must not be forced if it doth not continue so if it hold still it must not suddenly be interrupted and broken off and so he concludeth ab sit ab oratione multa locutio sud non desit multa precatso in our prayer let there be absent much speach but let there not be wanting much praying c. for as long as the intention and devotion holdeth the prayer cannot be too much but to goe on still in words the intention beeing slacked is much babling and talking not praying 5. Places of controversie Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation v. 1. There is no condemnation Bellarmine hence inferreth the contrarie that in these words the Apostle doth not so much shewe that there is no condemnaâ—on to those that are iustified as that there is no matter of condemnation in them nihil condemnatione dignum nothing worthie of condemnation l. 5. de amiss grat c. 7. arg 3. and consequently concupiscence in them is not sinne Contra. 1. The contrarie rather is inferred out of the Apostles words that concupiscence is in it selfe worthie of condemnation of the which the Apostle treated before in the former chapter but it is not vnto damnation neither it nor any other sinne vnto those which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause they are iustified in Christ and therefore though sinne remaine in them yet it is not imputed therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth that vnto those which are iustified in Christ there is no condemnation not for that there is nothing worthie of condemnation in them for then they should be altogether without sinne but because they are iustified 3. the Apostle saith not there is no sinne but no condemnation Melancth not that the same sinnes remaine in those which are iustified which were in them before as Pererius slanndereth Calvin to say disput 1. numer 5. but there be still some imperfections and reliques of sinne remaining but not raigning which notwithstanding are not imputed vnto the faithfull neither are able to condemne them and Calvin saith no more but that the Apostle ioyneth three things together imperfectionem the imperfections which are alwayes in the Saints Dei indulgentiam Gods indulgence whereby their sinnes are forgiuen and regenerationem spiritus the regeneration of the spirit for carni suae indulgens he that is giuen to the flesh doth flatter himselfe in vaine to be freed from his sinne Calvin then cannot the same sinnes remaine seeing in the regenerate the flesh is mortified and sinne subdued Controv. 2. That none are perfect in this life Origens ouersight is here to be noted who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit and partly the Lawe of sinne in the flesh saith that now he speaketh of those which ex integro in Christo sunt which wholly are in Christ not partly of the spirit partly of the flesh but are perfect Contra. 1. First Origen confoundeth iustification and sanctification for the faithfull are indeed wholly graft into Christ by faith and yet they may haue some infirmities of the flesh remaining 2. there neuer liued any of that perfection neuer to be tempted of the flesh but onely Christ but yet they which are in Christ doe not walke after the flesh that is non carnem ducem sequuntur they doe not followe the flesh as their guide though they be sometime tempted of the flesh but they follow the guiding and direction of the spirit Beza in annot 3. and it hath beene sufficiently shewed before quest 36. of the former chapter that the Apostle there speaketh in his owne person as of a man regenerate and so in this place he meaneth the same whom in his owne person he described before Controv. 3. That regeneration is not the cause that there is no condemnation to the faithfull The Romanists doe make this the cause why there is no condemnation to those which are in Christ because they walke not after the flesh but after the spirit Tolet. annot 1. Bellarm 5. de amission grat c. 10. respons ad obiect 7. so likewise Stapleton Antidot p. 435. who thus obiecteth 1. Ob. He vrgeth the Apostles words here there is no condeÌ„nation c. which walke not after the flesh therefore for that they walke not after the flesh there is no condemnation to such Contra. The Apostle saith not there is no condemnation because they walke not but to them that walke not regeneration is required as a necessarie condition annexed to iustification not as the cause so that here is an answear to two questions together how we are iustified namely by faith in Christ and who are iustified they which bring forth good fruits the one is internall their iustification the other externall namely sanctification Beza 2. Ob. The Apostle saith that the lawe of the spirit which Beza interpreteth to be the grace of regeneration doth free vs from the lawe of sinne and death v. 2. Ergo it is the cause of iustification Contra. 1. This interpretation beeing admitted that followeth not which is inferred for the words are not from sinne but from the lawe of sinne that is from the dominion of sinne and so indeede the grace of regeneration freeth vs that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit legem fidei the lawe of faith whereby we are freed from sinne and death 3. Ob. If righteousnesse beeing present do not iustifie vs then beeing absent it condemneth not Contra. 1. Is followeth not for a thing may be insufficient to a worke beeing present and yet if it be remooued it is sufficient to hinder the worke as good diet in a sicke man may hinder his recouerie and yet if he vse it it is not alwayes sufficient to helpe him 2. and yet here is a difference in this example for good diet is an helping cause vnto health but good workes are no cause of saluation but onely a condition necessarily required and annexed 4.
place 1. epist. 2.10 he keepeth the same words but he changeth the order ye were in times past not vnder mercie but now haue obtained mercie this part of the sentence he maketh the last which with the Prophet is the first to reconcile this doubt 1. the vulgar Latine retaineth both beloued which was not beloued and shee which obtained not mercie hath obtained mercie but Beza coniectureth well that one of these was put into the text out of the margen by the vnskilfull writers for there is but one in the originall 2. Hierome to whom Erasmus subscribeth thinketh there were two readings of this place some had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not beloued some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not pittied and the letter he would rather to be receiued but seeing the first reading is in the auncient originall as appeareth by the Syriake translation it is therefore the rather to be preferred 3. wherefore I approoue Iunius solution lib. 2. parall 13. and Pareus in this place that the Apostle in citing these testimonies doth followe the sense rather then the words for breuitie sake and the better to apply them to his present purpose 2. But as touching the scope of that place and the meaning of the words whereas the Prophet seemeth directly to speake of the Israelites the question is how the Apostle applyeth it to the Gentiles 1. Origen answeareth that God speaketh not in mountaines and rockes and other terrene places but in the heart there the conscience telleth euerie one whether he belong to the people of God or not c. But this is not sufficient to looke vnto the inward testimonie of the heart we must haue also externall testimonie from the Prophets of the calling of the Gentiles otherwise the Iewes will not be answeared 3. Therefore Chrysostome thinketh that the Apostle maketh this collection à pari from aparitie and equalitie Erasmus saith à simili from the like that seeing the Israelites for their sinne were cast off to be no people they were in the same case with the Gentiles that were no people also and therefore aequa ratione vocentur they may with as good right be called 3. some of our newe writers as Calvin Pet. Martyr thinke that the vocation of the Gentiles is prooued out of this place by a certaine consequent for the Prophets vse when they denounce iudgements against the people for their sinnes to raise them vp with spirituall comfort againe in Christ and vbi erigitur regnum Christi where the kingdome of Christ is set vp there must be a concurse of all people from all parts of the world Calvin 4. Augustine whom Haymo followeth vnderstandeth this place of the Iewes which were no people when they refused Christ and said we knowe not whom he is but were his people being afterward conuerted vnto Christ as 3. thousand were called at one sermon by S. Peter Act. 2. But this had not been to the Apostles purpose who intendeth to prooue the vocation of some from the Gentiles 5. Therefore the Prophet directly in that place prophesieth that they should become the people of God 1. because the Gentiles were knowne by this name not the people of God 2. and of the Israelites literally it cannot be vnderstood for they neuer returned againe to be a people Quest. 26. What is meant by the short summe or account which God shall make in the earth v. 28. 1. Touching the words here alleadged they are somewhat diuersly set downe in that place Isay. 10.21.22 for there the sentence standeth thus the consumption decreed shall overflowe with righteousnesse but here the word ouerflowe is omitted which some vnderstand of the ouerflowing of the iustice and righteousnesse of God by the knowledge of Christ into all the world Calvin some of the efficacie of the faith of the Gospel which shall ouerflowe to wash away and couer their sinnes as an ouerflowing streame doth wash and couer the earth Osiand and the word charatz determined and decreed is translated abbreviated and shortened thus the Septuagint doe reade that place keeping yet the sense which beeing a receiued translation thorough the world which had so continued 300. yeares the Apostle refuseth not to followe 2. Concerning the meaning 1. some interpret this word consummate to be Christ who was as it were abbreviated and shortened in respect of his incarnation Anacletus epist 2. Hier. epist. ad Algas qu. 10. 2. Origen applyeth it to Christs abridging of the law into two precepts the loue of God and our neighbour and to the short summe or compenâ—â—â—â— of the faith set forth in the Creede so also Cypr. de orat Dom. and Haymo 3. Tertullian vnderstandeth it of the doctrine of the Gospel which is abridged the multitude of legall cerimonies beeing cut off lib. advers Marcion so also Chrysostome and Theophylact. 4. Photius vnderstandeth it of the perfection of the Gospel after the which no other doctrine shall succeed as it succeeded the law 5. Ambrose lib. de Tobia c. 50. referreth it to the consummation or consumption of our sinnes in Christ. 6. Gorrhan wresteth it to the counsels of perfection giuen in the Gospel which the law had not but all these are wide for the Apostle here mindeth not any comparison betweene the law and Gospel 3. Therefore this sense is not agreeable to the scope of the Apostle to vnderstand by this short summe the finall remainder of the Israelites that should be saued that like as few of them returned from the captiuity of the Chaldeans which the Prophet historically intendeth so but a few of them should come vnto Christ from the captiuitie of sinne and Sathan and so the Apostle to this ende alleadgeth these testimonies to prooue by the Prophets the abiection of the Iewes as he out of the former affirmed the vocation of the Gentiles Quest. 27. Why God is called the Lord of hostes v. 29. 1. In the Greeke the Hebrew word Sabaoth is reteined which signifieth hostes 1. Faius giueth this reason why some Hebrew words are reteined in the Greeke and some Greeke in the Latine as kirieleeson Lord haue mercie vpon vs yea and some Latine words are still kept in the Greeke originall as Modius quadrans consul Centurio and the like that there might appeare vnum corpus ecclesiae but one bodie of the Church consisting of all these languages 2. But a better reason is rendred by Beza annotation that these Hebrew words beeing familiarly knowne were still vsed of the Christians because from the Iewes and Hebrewes first was deriued the Christians faith and so from the Greekes to the Romans And the reason why some latine termes were taken vp by the Grecians was the large dominion of the Romanes who together with the bounds of their Empire did also propagate their language 3. but these peregrine and strange words were not vsed vpon any superstition as though there were any holinesse in the words as the Romanists for that cause may seeme to commend the vse of
signifieth of it selfe to evangelize that is so bring good tidings so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abūdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
minui his bountie and riches is not diminished by his giuing God hath enough in store for all it is therefore called the deepenes of his riches c. 11.33 the bottome whereof can neuer be sounded nor the fountaine drawne drie 5. Observ. Of the reverent respect which should be had vnto the Ministerie and Ministers of the word v. 15. How beautifull are the feete seeing the Ministers of the Gospel doe bring vnto vs the tidings of saluation and of peace with God they ought to be more welcome vnto vs then they which bring vs newes of any worldly treasure whatsoeuer and herein appeareth how earthly minded men of this world are that haue no more regard vnto those who are the messengers of God for their soules health that whereas in euery profession the Ministers thereof are honoured as the Pagans did highly esteeme their idolatrous sacrificers the Turks their Musulmen which are their Priests the Papists their Masse-priests yet among Protestants their Ministers and Preachers are of least regard vnlesse it be among those few that receiue comfort by their ministerie 6. Observ. Against titulant Ministers which haue the name onely and not the thing v. 15. How beautifull are their feete which bring glad tidings of peace c. It is required men of Ministers that if they would be honoured as Messengers they should bring the Message with them that is to preach good things vnto the people this then maketh for the reproofe of idle or vnsufficient ministers that either can not or will not preach to the people where is now their loue vnto Christ seeing they feede not his flocke as Christ said vnto Peter louest thou me feede my sheepe c. Ioh. 21. 7. Observ. Of the necessitie of the preaching of the word v. 17. Faith commeth by hearing c. Where then there is no preaching of the word of God there can be no hearing where no hearing there no faith this sheweth the miserable state of those people which want the ordinarie ministrie and preaching of the word of God how can they but fall into the ditch that either haue no guides or those but blind for the Scripture saith where there is no vision there the people decay Prou. 29.18 where are no Prophets ordinarie or extraordinarie there the people must perish Chrysostome compareth the word of God and the preaching thereof vnto oyle and faith as the lampe without the word preached faith decayeth as the lampe without oyle is extinguished The consideration hereof should mooue Christian Magistrates which are the chiefe pastors of the Lords inheritance to prouide that the people be euerie where taught and the people themselues should be incited chiefely to seeke for the foode of their soules CHAP. XI 1. The text with the diuerse readings v. 1. I say then I demaund G. hath God cast away his people God forbid Let it not be Gr. for I also am an Israelite of the feede of Abraham of the tribe of Beniamin 2 God hath not cast away his people which he knewe before from the beginning S. knowe ye not what the Scripture saith of Elias V. Be. B. G. to Elias S. in Elias L. the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in but it is taken as the Hebrewe preposition beth is to signifie de of how he communeth with God cryeth S. maketh intercession L. V. B. yet he doth not pray against Israel but onely communeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Israel saying 3 Lord they haue killed thy Prophets and digged downe thine altars and I am left alone and they seeke my life 4 But what saith the answear of God the diuine answear Gr. Be. L. it was said vnto him in revelation S. vnto him I haue reserued left Gr. vnto my selfe seuen thousand men which haue not bowed the knee and worshipped S. ad vnto before L. ad Baal that is the image of Baal V. Be. 5 Euen so then at this present time is there a remnant a reseruation Be. according to the election of grace of God L. ad 6 And if it be of grace it is no more of works or els were grace no more grace but if it be of works it is no more grace or els worke were no more worke this clause is omitted in the vulgar latine 7 What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened B.G. blinded L.S.V.B.P. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to harden as Ioh. 12.40 he hath blinded their eyes and hardened their hearts 8 According as it is written God hath giuen them the spirit of slumber of compunction L.V.S.A.P. of commotion S. of remorse B. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth compâ—â—ction but because they which are in a deepe slumber can not feele though they be pricked it signifieth here rather slumber the cause beeing taken for the effect eyes that they should not see and eares that they should not heare vnto this day 9 And Dauid saith Let their table be made for a snare and for a net or trappe B. and for a stumbling blocke a scandale Gr. and for a recompence a retalion Gr. a requitall vnto them 10 Let their eyes be darkned that they see not and bow downe their backe their thigh S. alwaies 11 I say then I demaund G. haue they stumbled that they should fall God forbid but thorough their fall sinne L. saluation commeth vnto the Gentiles to prouoke them to emulation to follow them G. 12 Wherefore if the fall of them be the riches of the world and the minishing condemnation S. of them the riches of the Gentiles how much more shall their abundance be 13 For I speake to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie my ministerie office G.B. 14 If by any meanes I might prouoke vnto emulation provoke B. provoke to follow G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prouoke vnto zeale or emulation and might saue some of them 15 For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead 16 For if the first fruits be holy so is the whole lumpe and if the root be holy so are the branches 17 And though some of the branches be broken off and thou beeing a wild Oliue tree wast graft in for them and made partakar of the roote and fatnesse of the Oliue tree 18 Boast not against the branches and if thou boast thou bearest not the roote but the roote thee 19 Thou wilt say then The branches are broken off that I might be graft in 20 Well thorough vnbeleefe they are broken off and thou standest by faith be not high minded but feare 21 For if God spared not the naturall branches take heede least he also spare not thee 22 Behold therfore the kindnes benignitie B.S. bonniâ—fulnes G. goodnes L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seueritie of God toward them which haue fallen
will haue God no wayes the cause of hardening the heart which is Pighius assertion as he is here confuted at large by Pet. Martyr who in this manner obiected 1. that place of the Prophet Isay is a prediction therefore not the cause of hardening Answ. It followeth not for euen that word which Isay preached did provoke the Iewes and they were thereby further hardened and though euerie prediction be not a cause of that which is to come yet such predictions as foretell of such things as the Lord himselfe will worke as here the Prophet speaketh of the hardening of the heart doe not onely shewe the thing but expresse the cause also 2. Ob. Nemo cogitur ad peccandum but no man is compelled to sinne Ans. We must here distinguish between violentia necessitas violence and necessitie true it is that God forceth and compelleth none to sinne yet they cannot otherwise chuse but sinne by reason of the corruption of nature to the which man hath enthralled himselfe in respect whereof it is impossible that man should beleeue of himselfe without the worke of the spirit as it is said Ioh. 12.39 they could not beleeue c. 3. Obiect Pighius saith that by impossibile here we are to vnderstand difficile that which is hard to be done not that it was simply impossible that they should beleeue but it was an hard matter for them so to doe Answer Neither doe we say that simply it is impossible in respect of the absolute power of God but ex hypothesi by way of supposition the blindnes and obstinacie of mans heart beeing presupposed and to say that a man may beleeue of himselfe though hardly is the euasion of the old Pelagians for of himselfe not onely hardly but not at all can a man beleeue as our Sauiour saith Without me ye can doe nothing Ioh. 15.5 4. Obiect Whereas that place by vs is vrged Mark 4.11 To you it is giuen to knowe the mysterie of the kingdome but to them c. all things are done in parables that they seeing may see and not discerne c. to shewe that God hath an hand and worke in blinding of the eyes of the obstinate Pighius will haue this word that to shewe not the finall but efficient cause because they were blind therefore Christ spake in parables they were not therefore blinded the more because he spake in parables Answ. 1. Their blindnes was not the cause of Christs speaking in parables for that had beene a reason rather why Christ would haue spoken more plainly vnto them but because they were wilfully blind he therefore spake in parables that they might continue in their blindnes still 2. these words that because doe not alwaies shewe the cause of a thing sed causam notitiae but the cause of the knowledge or manifestation of a thing which is by the effect as Luk. 7.47 our Blessed Saviour saith of the woman many sinnes are forgiuen her for she loued much by the effect of her great loue he doth demonstrate the cause the forgiuenesse of her sinnes so here Christ sheweth the cause of his preaching in parables by the effect the hardening of their heart and blinding of their eyes 4. and like hereunto is that place where the Lord saith concerning Pharaoh For this cause haue I raised thee vp that I might shewe my power in thee Rom. 9.17 that was the ende of the raising vp Pharaoh that God might get himselfe honour in his confusion as this was the ende of Christs preaching in parables that the Iewes might be confirmed in their obstinacie and hardnesse of heart 5. Obiect Whereas we also vrge that place of Isay 6.9 Make the heart of this people fat shut their eyes c. Pighius replyeth that God biddeth it to be done he is not said to doe it and in that he saith shut their eyes it is thus much in effect praedica excaecandos preach that their eyes shall be blinded c. Ans. 1. That which the Lord biddeth to be done is held to be done by the Lord himselfe beeing done by his commandement 2. and it is a very strange construction shut their eyes that is prophesie or preach that their eyes should be shut vp but thereby is signified that by the word which he preached they should be occasioned to stumble and their eyes should dazle at it as bleare eyes at the brightnes of the Sunne 3. and that God is the cause of their hardening aad blinding is euidently expressed Ioh. 12.40 he hath blinded their eyes and hardened their hearts 6. Obiect To this Pighius againe replieth that man in himselfe is the cause of his hardening and blindnes yet the Scripture so speaketh as though God blinded their eyes and yet he doth not as when they which haue tender eyes and are made more blind by looking vpon the Sunne who will say that the Sunne-beames are the cause of blindnes the fault is in the eyes And both S. Matthew c. 13.10 and S. Luke Act. 28.27 doe otherwise cite that place Isa. 6.9 the heart of this people is waxed fat making no mention at all of God to be the cause or worker of it Ans. 1. Doth the Scripture so say that God blindeth the eyes and is it not so this were to make the Scripture to speake one thing and to meane an other 2. that similitude maketh directly against him for though the first and principall fault be in the eyes yet accidentally the brightnes of the Sinne doth increase the blindnes of the eyes and so God in his iustice more hardeneth the hearts of the obstinate which they first hardened by their owne peruersnes and vnbeleefe 3. S. Matthew indeede and S. Luke doe in that manner cite that text therein following the reading of the Septuagint whereof diuers reasons are yeilded 1. some thinke that the Iewes falsified the Scriptures and therefore the Septuagint which translated them before they were corrupted were rather followed but Origen vpon that place Isa. 6. refuseth this conceit because it is not like that our Sauiour and the Apostles would haue left that fault vntouched if the Iewes had falsified the Scriptures 2. Hierome in his Commentarie also vpon that place reporteth an other opinion of certaine Ecclesiasticall writers who thought that Saint Luke because he was more skilfull in the Greeke tongue did rather follow the Septuagint but this reason is not sufficient for Saint Matthew though it might seeme probable for the other 3. some thought that the Septuagint did so translate that they might decline that blasphemie as they thought to make God the author of the hardenesse of the heart but Hierome taketh away this because in other places the Septuagint are not afraide so to translate as God hardened the heart of Pharaoh 4. Wherefore the Septuagint in their translation tooke that libertie not alwayes to render the words but the sense and the Apostles followe them because their interpretation was then receiued and well knowne and so
giueth them But this were to make the gifts rather such as cannot be chaunged then to make God vnchangeable 2. Ambrose hath a straunge interpretation vnderstanding this to be meant onely of those which are receiued by baptisme of whom such exact repentance is not required and Thomas also propoundeth this interpretation for one But two things make againe this sense both because here is relation vnto God that repenteth not not vnto man and they are gifts which are not here reported of not sinnes for which repentance is required of men beside it is also vntrue that men if they be of yeares are admitted to baptisme without repentance the contrarie is euident Matth. 3.8 where Iohn Baptist exhorteth to repentance and amendment of life those which came to be baptised and so doth Saint Peter Act. 2.38 repent and be baptised 3. Stapleton and Pererius haue found out here a new exposition that God is said not to repent him not that the gifts once bestowed cannot be taken away but because God hath no cause to repent him for that though his gifts be taken from one they with greater profite are giuen to another as the reiection of the Iewes was the occasion of calling the Gentiles but this straunge interpretation is verie impertinent to the Apostles purpose who intendeth by this assertion to prooue the certaintie of the calling of the Iewes see the confutation hereof Controv. 17. following 4. For the better and more full explication of these words this word poenitere to repent is taken two wayes either properly and so it signifieth a change of the minde and purpose which wisheth a thing vndone and not to be which is and in this sense God cannot repent him of any thing which he hath done nor of any gifts bestowed no not vpon the wicked for howsoeuer they abuse them vngraciously yet the Lord had reason to doe as he did he that repenteth either faileth in his counsell not foreseeing all things or in his power not beeing able to effect what he intended but God hath no defect or want either in counsell or power therefore properly he cannot repent there is an other vse of this word to repent when it signifieth a chaunge not in him that willeth and purposeth but in the thing willed and so God is said to repent not that he chaungeth but they change and alter vpon whom the gifts are conferred and shewe themselues vnworthie of them so here is a figure called a metonymie when the effect is taken for the cause repentance hers signifieth mutation and change whereof repentance is the cause and thus Haymo well expoundeth poenitentia pro mutatione accipitur repentance is taken for a change 5. Neither are all the gifts of God without repentance but such gifts as depend vpon election neither is euerie vocation vnchangeable but onely the internall and spirituall God had chosen Saul to be king of Israel and furnished him with excellent gifts but they were onely temporall though he had a temporall election to the kingdome yet it followeth not that he was eternally elected for God had foreseene and so decreed that Saul should not continue in the kingdome which was appointed vnto Dauid Haymo then here well expoundeth sine mutatione sunt dona vecatio Dei c. the gifts and calling of God are without repentance as he said before whom he predestinated he called c. not in such gifts and calling as it is said Many are called but fewe chosen c. so the ordinar and interlin glosse doe well interpret vocatio id est electio quae ab aeterno the vocation that is election which was from euerlasting is without repentance that is without change Quest. 31. Of the meaning of these words v. 31. So now haue they not beleeued by your mercie 1. For the application of the words some reade so now haue they not obeyed or are become contumaces stubborne and contumacious Beza Syrian interpreter Gryneus with others but it is rather interpreted haue not beleeued as Martyr the vulgar latine and our English translation vpon these reasons 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both incredulitie and contumacie or disobedience beeing deriued of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade now as well the vnbeleeuer as the disobedient and stubborne is not perswaded 2. The Apostle through this chapter maketh vnbeleefe the cause of the reiecting of the Iewes v. 20. where though an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vsed yet in the same sense 3. the next verse is better read God hath shut vp all vnder vnbeleefe then vnder disobedience as may appeare by the like place Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue where by sinne must be vnderstood vnbeleefe as opposite vnto faith and beleef afterward mentioned 4. Origen and Chrysostome doe so interpret this place of the incredulitie both of Gentiles and Iewes the Apostle saith your mercie not actiuely whereby they shewed mercie but passiuely whereby they receiued mercie the cause is put for the effect as before v. 22. the Apostle said if thou continue in his goodnes that is in faith receiued by his goodnes the Apostle saith yours propter efficientiam because it was effectuall toward them but afterwards he saith that he might shew mercie on all propter sufficientiam because it is sufficient for all 3. Now concerning the sense and meaning of the words there are diuerse interpretations 1. the vulgar latine readeth in vestrum miserecordiam for your mercie whereupon some giue this sense they haue not beleeued vt vos miserecordiam consequamini that you may obtaine mercie Haymo Osiander but Beza and Erasmus both refuse this because as much in effect is said before in the end of the former verse you haue obtained mercie through their vnbeleefe but these particles euen as euen so doe shew an opposition of the parts not a repetition 2. Ambrose readeth in vestra miserecordia in your mercie that is at this time wherein you haue receiued mercie so also Haymo but beside that there is no preposition in the originall but the word is put in the datiue case which is with the Greekes vsed for the ablatiue the Iewes were vnbeleeuers and reiected the Gospel before it was preached vnto the Gentiles and therefore it was not at the same time 3. Erasmus readeth they haue not beleeued per vestram miserecordiam by your mercie that is the mercie shewed to the Gentiles was an occasion of the vnbeleefe of the Iewes but Beza reiecteth this also vpon these two reasons both because the Iews were first vnbeleeuers before mercie was shewed to the Gentiles therefore thereby they were not hardened and againe the mercie shewed to the Gentiles shall prouoke the Iewes to follow them v. 11. they shall not then thereby be made further off 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest who thinketh
sacrificing of it so here the Apostle saith exhibite or giue vp there is the oblation then the thing offred is their bodies and they must make it a sacrifice not by slaying it but by mortifying their lusts 3. Pererius observeth fowre things in this sacrifice which were obserued in the legall oblations 1. the sacrifice must be entire and perfect without spot so here it must be a liuing sacrifice 2. it was holy and for euer separated froÌ„ prophane and common vses so it is here prescribed to be holie 3. The sacrifice was consumed vpon the altar and so was a sweete savour vnto God here it is said also acceptable vnto God 4. they put to their sacrifices salt which signified spirituall vnderstanding and here it is added which is your reasonable service 4. But Gorrhan more distinctly thus setteth forth the parts and causes of this spirituall sacrifice we haue 1. the efficient in this word giue vp it must proceed from a true and sincere devotion 2. then the materiall cause your bodies 3. the forme it must be liuing holy resonable 4. then the ende it must be to please God acceptable vnto God Quest. 5. Of the conditions of this spirituall sacrifice in particular 1. The Apostle exhorteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exhibite present giue vp themselues 1. herein alluding to the rite of the sacrifices which were first exhibited and presented vnto God at the altar Beza this word is vsed of our blessed Sauiour how they brought him into the temple and presented him before the Lord Luk. 2.23 2. we are said also to exhibite that which was before promised and so we exhibite our selues vnto God by the holines of life to whose seruice we were promised and devoted in baptisme Erasm. 3. Chrysostome further noteth in this word that we must so giue vp our selues no more to be our owne as they qui donant alijs bellicosos equos c. which doe yeeld vnto others warlike horse for seruice doe challenge no more propertie in them so debemus membra nostra Deo tanquam Imperatori we doe owe our members vnto God as our Emperour Theophyl 4. and hereby is signified that they should sponte offerre offer vp willingly as in the lawe they must offer all their offrings with a willing heart Gorrh. 5. and whereas it was peculiar vnto the Priest to offer externall sacrifices all Christians are admitted to offer this spirituall sacrifice as S. Peter saith Ye are an holy priesthood to offer vp spirituall sacrifices acceptable to God thorough Iesus Christ Tolet. 2. Your bodies 1. by bodies he vnderstandeth by a synecdoche of a part for the whole whole man both bodie and soule and by an other figure called a Metonimie he putteth the subiect for the adiunct the bodie for the affections in the bodie or which shewe themselues most in and by the bodie so that the bodie here non tam nomen naturae est quà m vitij is not so much the name of nature as of vice Mart. as els where the Apostle saith Col. 3.5 mortifie your earthly members Par. 2. we must then offer vp vnto God not our soules onely and so as we haue receiued both our bodies and soules from God we must render them vnto him againe contrarie to the opinion of the Platonists who held that the soule onely came from God the substance of the bodie from the elements the complexion from the celestiall spheres the affections from the spirits and therefore they thought it sufficient if the minde onely and soule were rendred vnto God ex Martyro 3. now our bodies two wayes are offred to God one is as Origen and Chrysostome here obserue by mortifying of the carnall affections as he which mortifieth pride doth sacrifice a bullock he which bridleth his anger a ramme he which keepeth vnder his lust a goate Origen so the Apostle saith 1. Corinthians 9.27 I doe chastice or tame my bodie the other way is in making the bodie an instrument of euery good worke as Augustine obserueth lib. 10. de ciuit c. 6. and so the Apostle exhorteth Giue your members seruants to righteousnesse Rom. 6.19 4. Lyranus addeth further the Apostle saith your bodies non aâ—iena not the bodies of others against those which thinke to be saued by other mens repentance 3. A living sacrifice 1. which is added not to signifie that they should not thinke to kill themselues and so sacrifice their bodies as Chrysostome Theodoret for the Romanes were no so absurd to collect any such thing out of S. Pauls words 2. nor yet saith the Apostle living to note a difference betweene the sacrifices of the law which were first killed and then sacrificed and the sacrifices of liuing Christians gloss ordin Tolet Osiand Perer. 3. Neither is there a relation to the vsage of the lawe which counteth all dead things vncleane Hyper. it sheweth a difference rather from the legall vsages 4. neither as Caietan observeth doth the Apostle by this tearme distinguish this spirituall sacrifice from martyrdome which was performed by death for as Tolet well obserueth the Apostle exhorteth generally Christians to sacrifice themselues in holy obedience vnto God which not onely though principally is seene in Martyrdome which none can vndertake that haue not first mortified their bodies with the affections thereof 5. Pet. Martyr by this liuing sacrifice vnderstandeth a willing sacrifice which is not vi sed ex animo by force but from the heart 6. but it signifieth more namely the spirituall life of the soule which is by faith in Christ Galat. 2.20 Mart. as Origen well obserueth he calleth it a liuing sacrifice qua Christum id est vitam in se gerit which beareth Christ the true life as the Apostle saith Eph. 2.1 who hath quickned vs c. Gryneus which life of the soule is neuer idle but continually bringeth forth good workes for idlenes is a kind of death of the soule as Seneca passing by the house of one Vacia who liued in pleasure and idle said hic situs est Vacia here lyeth Vacia as though it were rather his sepulchre then his habitation so also Haymo he is a liuing sacrifice qui viuit virtutibus moritur vitijs who liueth vnto vertue and is dead vnto sinne and Chrysostome vpon this place sheweth at large how all the members must be mortified that they may liue vnto the seruice of God neque offerri poteriroculus c. for neither can an eye he offered that serueth fornication not an hand that oppresseth neque lingua turpia loquens not a tongue speaking filthie things nor feete theatra visitantes that runne to theatres and playes But this outward conformitie of the members is rather signified in the next word holy 4. Holy 1. Which some thinke is added by way of distinction from the legall sacrifises which beeing corporall were not holy Greek catena 2. some note a difference betweene the sacrifices of the Pagans which were not holy and of Christians they many times
haec vera est c. this is the true renovation of the minde to preferre the will of God before our owne c. and Beza maketh it a part of the exhortation be ye transformed c. and doe your endeauour to prooue what Gods will is c. that like as they which fashion themselues to the world followe the will thereof so you should transforme your selues by the newenes of your minde to the will of God and this sense is most agreeable so this is added both as a principall part and cause of our renovation and it is a fruit also thereof a further degree of more perfect knowing the will of God as our Sauiour saith Ioh. 9.17 If any man doe his will he shall know of the doctrine whether it be of God 2. May prooue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. he neither meaneth a curious probation to trie whether a thing be so or not for this were to doubt of the will of God whether it were good and perfect 2. neither is it taken onely for to search and consider for a man cannot be renewed at all that hath not alreadie searched out the good will of God 3. not yet doe we vnderstand a bare knowledge of the will of God for many which are not regenerate doe knowe Gods will and yet doe it not as the Apostle c. 2. reprooued the Iewes for teaching the lawe to others and not knowing it themselues 4. nor yet doth it signifie onely an experimentall knowledge as the interlinearie gloss and Lyranus for he that is renewed cannot but haue experience of the will of God 5. but this probation signifieth a discerning with iudgmēt of those things which are good as S. Paul saith Phil. 1.10 that ye may discern things that are excellent as he that hath a perfect tast discerneth of the goodnes of meates 3. What is the good will of God and acceptable and perfect 1. Concerning the reading of these words some will not haue these epithets good perfect acceptable to be ioyned vnto the will of God but to be referred to all the cause before going as to the offring vp of their bodies a liuing seruice not to fashion themselues to this world and to be renewed in the mind all this is good acceptable and perfect so Augustine epist. 85. and Ambrose some doe make it an absolute sentence by it selfe adding the coniūction and and what is good acceptable perfect c. Bucer But the vsuall reading is the best which the vulgar Latine followeth to make these three epithets and attributes of the will of God thus also reade Clemens lib. 2. stromat Basil regul brev resp 276. Chrysost. serm 12. Cyprian epist. 77.2 by the will of God we vnderstand not here that facultie and power in God whereby he willeth but the thing which he willeth in which sense we say in the Lords prayer thy will be done Matth. 6. and Matth 12.50 Whosoeuer doth the will of my father c. 4. The good will c. 1. Origen here distinguisheth betweene the will of God simply so called and his good and acceptable will for it is the will of God when he inflicteth punishment but that is his good and acceptable will when he doth any thing in mercie 2. Chrysostome also will haue the old lawe to be the good will of God but the acceptable and perfect will of God is his will reuealed in the new testament 3. Basil regul brev 276. make three degrees of things agreeable to Gods will some good some are better some best of all which are called perfect as Tolet giueth this instance to loue our friend is a good thing to doe well vnto him is better to loue our enemie is the best and most perfect 4. Anselme referreth it to the three states incipientium proficientium perfectorum of beginners of those that goe forward and of such as are perfect or to three conditions of life of the married the continent and virgins 5. Lyranus vnderstandeth the first of bona natura the good things of nature the second of the good things of grace the third of the good things appertaning to glorie But all these observations are curious neither to the Apostles minde who doth here commend vnto vs the will of God reuealed in the old and newe testament as a perfect rule of all our actions which is called good because the word of God prescribeth nothing but that which is good and it is acceptable because nothing is pleasing vnto God but that which he himselfe prescribeth and is agreeable to his will this rule also is perfect because the word of God containeth all things which tend to the perfection of the creature so that all other helpes are vaine idle and superfluous Quest. 9. What the Apostle vnderstandeth by grace I say by grace c. 1. Origen by grace vnderstandeth virtutem sermonis the vertue and power of speach which was giuen to the Apostle one may speake eloquently and learnedly and yet not with grace to edifie the hearers 2. Ambrose interpreteth grace of the gift of wisedome giuen to the Apostle this sense Haymo also followeth as S. Peter giueth this testimonie of S. Paul how he wrote according to the wisedome of God giuen vnto him but Chrysostome refuseth this the Apostle saith not I say by the wisedome giuen vnto me 3. he therefore as also Theodoret vnderstandeth the grace of the spirit 4. but more particularly the Apostle vnderstandeth the speciall grace of his Apostleship which was committed vnto him in which sense the Apostle saith Rom. 11.16 Thorough the grace that is giuen me of God that I should be the minister of Iesus Christ so here is a metonymie the cause is put for the effect and that the Apostle ascribeth his calling vnto grace he thereby both freeth himselfe from all ambition that he intrudeth not himselfe as also presseth his Apostolike authoritie that they might more readily obey Mart. Calv. I say which some thinke to be an exposition of the former words that now the Apostle beginneth to shew what the good and perfect will of God is Tolet but the Apostle rather entreth into a newe matter that as hitherto he had generally exhorted to common duties so now he descendeth to speciall Mart. and here dicere to say is taken for iubere to command Calvin Gorrhan taketh it for prohibeo I forbid but there followe many precepts as well as prohibitions to the which this preface of the Apostle hath reference To everie one among you the Latine translator readeth to all but not so fitly for now the Apostle in saying to euerie one speaketh to all in generall and to euerie one in particular Origens obseruation here is somewhat curious all among you that is they which are in God that is the faithfull for they onely are said to be the Apostle noteth all indifferently noble vnnoble high or lowe which were among them Chrysostome Quest. 10. What it is to vnderstand aboue that which is meete
shewe compassion in the miserie of their brethren who yet doe envie their prosperitie and againe he obserueth that the Apostle saith not solve proximi calamitatem take away thy neighbours calamitie for that alwaies is not in our power but weepe with him this euery one may doe 6. Now we ought thus mutually to be affected toward our brethren 1. because we are members of one mysticall bodie 2. nihil it a dilectionem conciliat nothing doth so much beget loue as to communicate with our brother in his ioy and griefe Chrysostome 3. sic tristitiam alleuas thus you lighten his griefe livore teipsum liberas and free your selfe from envie Chrysost. 4. and it is euerie case to shewe compassion considering if thou thy selfe be tempted Galat. 6.1 an other shall lend thee his teares in thine afflicton Martyr 7. Three sorts of men fayle in this precept 1. they which haue no feeling at all of other mens myseries as the rich man neglected Lazarus 2. they which goe yet further and reioyce in other mens afflictions for the which the Babylonians are reprooued for insulting against the people of God in their ruine Isay. 47.3 they are yet worst of all that adde affliction to affliction and do pray vpon those which are in miserie as the Amalekites laid wait for the Israelites in the wildernesse Gualter Quest. 24. What it is to be like affectioned one toward an other v. 16. Be like affectioned one toward an other First there is some difference in the translating of the words secondly in the coherence and sense of the first sort 1. some doe translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sentientes thinking the same thing vulg Latine and some doe referre it to the vnderstanding as Anselme doth expound it by that place 1. Cor. 1.10 that ye be of the same minde and iudgement but there is an other word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeede properly signifieth the intelligent part of the minde 2. Chrysostome applyeth it to the opinion that one should haue of an other as if a poore man came in fac vt affectus te illi acromodes see that thou apply thy selfe in affection vnto him not thinking thy selfe to be greater because thou art rich magnum te putas doest thou thinke thy selfe to be great thinke him to be so too doest thou take him to be meane and base so also take thy selfe to be and there shall be no inequalitie thus Chrysostome and Erasmus to the like purpose but this rather is insinuated in the next words be not high minded to this purpose also translateth the Syrian intepreter that which ye thinke of your selues thinke of your brethren 4. some doe better thus reade eodem animo affecti c. be like affected one toward another Beza Vatablus Mart. and these doe vnderstand it rather of the will and affection then of the minde and vnderstanding so Origen also ita velimus proximo ficut nobis let vs wish vnto our neighbour as to our selues Tolet also followeth this sense But M. Beza will not haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated alij in alios one toward an other but inter vos mutuo mutually among your selues and to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among your selues c. 15.5 but this phrase is before vsed v. 10. in this verie sense one toward an other and therefore it is most like to retaine the same sense here Secondly touching the coherence 1. Lyranus hath reference vnto the former sentence reioyce with them c. that is they should not onely seeme to reioyce and mourns but they should doe it from the heart without dissimulation so also Calvin thinketh this precept cōprehendeth both the other and vnderstandeth it of the mutuall sympathie which should be among Christians as fellow-feeling members Tolet also and Gorrhan doe so vnderstand it with Lyranus 2. But it is better to make the sentence more generall that we should wish vnto others as to our selues as Origen expoundeth it by these words of our blessed Sauiour Matth. 7. What you would that men should doe vnto you the same things doe vnto them this sense followeth Gryneus and Olevian doth parallel it with that place Phillip 2.4 looke not euerie man on his owne things but euerie man on the things of others so here the Apostle generally exhorteth vnto concord whether in the consent of the mind or the knitting of the affections together in all their counsels and actions Pareus as the Apostle vsing this verie phrase Phillip 2.2 doth subdiuide it into the coniunction of their loue and affection and of minde and iudgement Be like minded hauing the same loue of one minde and iudgement c. Quest. 15. What it is to be high minded and to be wise in our selues v. 16. Be not high minded 1. Chrysostome thinketh that the Apostle doth so often inculcate these precepts of humilitie to the Romanes because they had many provocations therevnto in respect of the citie which then had the Empire and rule of the world and for other causes 2. and this is the coherence of these words with the former that whereas he had mooued them to mutuall concord now he remooueth the two principallers the one is pride when a man in an high conceite of his gifts and despising others ambitiously aspireth vnto great matters and the other is arrogancie when one in a selfe-loue is carried away with an ouerweening opinion of his wisedome and other gifts 3. Tolet curiously distinguisheth betweene the phrase here vsed be not high minded and that c. 11.20 for there it is all one word saith he compounded of two simple words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not high minded but here there are two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minding high things and in that place he referreth it to the vnderstanding and conceit as when one thinketh better of himselfe then there is cause and here to the affection But if the places be well compared it may appeare that in both places the Apostle speaketh against ambitious aspiring ioyned with contempt and disdaine of others as there he would haue the Gentiles called to the faith not to be lifted vp in minde in respect of the deiected Iewes vnlesse we will make this difference that there the Apostle forbiddeth any to haue an haughtie opinion and conceit that is as Calvin interpreteth altos gerere spiritus to beare a lostie minde and here he prohibiteth ambitiously to seeke after high places which is a fruit of the haughtinesse of mind as M. Calvin calleth it ambitiosè spirare to aspire ambitiously Submitting or applying your selues to the lowly 1. Some take this to be vnderstood of the persons of lowe degree and make this to be the sense apply your selues to the lowly that is i◠iliorum vilitatem descende descend to their basenes Chrys. eorum consortium ne aspernare dispise not their companie Vatabl. cum eis humiliter conuersando in conuersing humbly with them the vulgar Latine
adoration and humble prostrating of himselfe 3. All idololatricall worship is forbidden but all religious adoration giuen vnto the creatures is such as tendeth to idolatrie because it ascribeth vnto the creature that which is peculiar to the Creator as to knowe the heart to be present euerie where to haue power to helpe and such like for they which pray vnto Angels and Saints and prostrate them before their images haue this opinion of them that they are present to heare and helpe them which onely God can doe Ergo such religious adoration is idolatrous See further of this question Synops. Controv. 4. Of the comparison betweene virginitie and mariage The Rhemists in their annotation 1. Cor. 7.31 doe extoll virginitie in such sort that they doe much disgrace marriage for these are their words virginitie hath a gratefull puritie and sanctitie of bodie and soule which mariage hath not c. and for this cause they say that Priests are forbidden marriage That they may be cleane and pure from all fleshly acts of copulation c. But this were to make mariage vncleane whereas it is not the matrimoniall act but the lasciuious and wanton minde which abuseth mariage that bringeth vncleanenesse with it Origen is more equall who vpon these words v. 1. giue vp your bodies a liuing sacrifice â—â—â—â—ly c. thus writeth quoniam videmus nonnullos sanctorum aliquas etiam Apostolâ—◠〈◊〉 buisse coniugium c. because we see that certaine of the Saints and some of the Apostles were married we cannot vnderstand the Apostle here to meane virgintie onely c. but that they which are in coniugijs positi c. placed in mariage and by consent for a time doe giue themselues to prayer corpora sua exhibere posse hostiam viuentem c. may exhibite their bodies a liuing sacrifice if in other things sanctè agant iustè c. they deale holily and iustly c. and concerning virgins he further saith that if they be polluted with pride or couetousnesse or such like they are not to be thought ex sola virginitate corporis c. by the onely virginitie of their bodies to offer vp a liuing sacrifice vnto God c. Thus then there may be both puritie and sanctitie in mariage and as the Apostle saith an vndefiled bed Heb. 13.4 which the Rhemists denie and there may be pollution and vncleanesse in virginitie See further Synops. Papis Centur. 3. er 97. Controv. 5. The minde it selfe and not the sensuall part onely hath neede of renovation v. 2. Be changed by the renewing of your mind this is against the position of the Philosophers as Aristotle affirmeth Ethic. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason alway perswadeth and mooueth vnto the best things the Romanists doe iumpe with them herein who thinke the sensuall part of the minde onely to be corrupted But 1. the Apostle here sheweth that the verie minde and spirituall part of the soule hath neede of renouation 2. indeede in ciuill things and morall duties the reason may be a guide but in diuine and supernaturall it is blind and erroneous 3. and if it be here obiected that the Philosophers as Socrates Plato did many excellent things by the light of reason I answear that yet in those things they failed of the true ende for they respected not the honour and glorie of God but sought perfection by their owne endeauour and herein they shewed the error and corruption of their mind 4. yea the reason is so farre off from beeing a perfect guide that euen in the regenerate it hath neede still to be renewed as in the Romanes here to whom S. Paul writeth how much more in the vnregenerate Controv. 6. Of the perfection of the Scriptures against traditions v. 2. To prooue what the will of God is acceptable and perfect this perfect will of God is no where els reuealed but in the scriptures if they containe a perfect reuelation of the will of God then there neede no other additaments what vse then of humane traditions such as many the Church of Rome is pestered with which haue no warrant out of the Scripture which beeing able to make the man of God perfect to euerie good worke 2. Tim. 3.17 all other helpes and supplyes are superstitious and superfluous See further hereof Synops. Centur 1. err 11.13 Controv. 7. Against freewill v. 2. And be not fashioned c. Tolet hence collecteth because the vulgar Latine thus readeth nolite configurari c. haue you no will to be conformed c. that it is positum in arbitrio hominis placed in the will of man whether thus to be fashioned or not whereas there is no such word in the originall for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth be not fashioned not be ye not willing to be fashioned and beside the verie next words be ye changed by the renewing of your mind doe confute this opinion and euidently shewe that a man hath no free-will of himselfe vnto that which is good Indeede the Scriptures doe vse exhortations to the regenerate to shewe that it must be the worke of the spirit to stirre them vp to doe those things whereunto they are exhorted See further Synops. Papis Centur. 4. err 46. Controv. 8. Against the arrogancie of the Pope v. 3. According as God hath dealt to euerie man c. Then euerie man hath his certime measure and stint of gifts one hath not receiued all as the Apostle saith 1. Cor. 7.7 Euerie man hath his proper gift of God c. Then that man of pride here sheweth himselfe in his colors who arrogateth to himselfe authoritie ouer the whole Church and boasteth to haue all knowledge locked vp in his breast wherein he sheweth not himselfe to be a seruant of Christs for all his seruants haue receiued a portion and measure of gifts one alone hath not all Pareus Controv. 9. Against the superstitious orders of the Popish Clergie v. 7. Or he that teacheth on teaching c. Pet. Martyr and Gualter vpon this place do shew what was the oeconomie ecclesiasticall policie and discipline of the Primitiue Church how first they had praesides doctrinae the presidents of doctrine then they had assistants the Seniors and Elders qui disciplinam publicam conservabant which did preserue the publike discipline the next were the deacons which dispensed the treasure of the Church vnto whom were ioyned such as attended the sicke as in this place the Apostle setteth downe fiue offices of the Church pastors and teachers that attended the spirituall edifying of the Church then distributors rulers shewers of mercie whose care was for the externall discipline but now ne nominaÌ„ quidem extant c. not so much as the names remaine of these functions Martyr or as Gualter praeter inauia nomina c. beside vaine names and titles nothing is left in the Popish Church but they substituted other orders as Acoluthists exorcistes doorekeepers candlebearers and such like See more hereof
as a support and supply of the manifold charges which the Prince is put vnto in maintaining his officers and Ministers in founding and raising Churches schooles hospitals in waging battell and such like our Blessed Sauiour refused not to pay poll money to the officers Matth. 17. Doct. 5. A Christian is bound to pay his debts v. 6. Owe nothing to any man c. Though charitie require that no extremitie should be vsed in rigorous exacting of debts yet euerie one that is endebted ought to haue a care of discharging his debts as Christian religion doth not ouerthrowe the generall policies of states and commonwealths so neither doth it dissolue priuate contracts and couenants the Prophet did by a miracle bring vp the axe that was fallen into the water to restore it againe to the owner of whom it was borrowed 2. King 6.5 Doct. 6. That Christian religion taketh not away the obedience of subiects This euidently appeareth out of the whole chapter wherein the Apostle sheweth fowre speciall bands of obedience 1. the authoritie of God who instituted magistrates 2. the feare and awe of conscience which is more then the feare of any humane lawes 3. the dutie of charitie which is to yeeld vnto euery one their owne 4. the puritie of Euangelicall doctrine which forbiddeth all vice and commandeth vertue Therefore the Romanists doe cause the Gospell of Christ to be slaundered so much diminishing and empayring the authoritie of Magistrates by exemption of Ecclesiasticall and other priuiledged persons But Tolet annot 12. here telleth vs that notwithstanding some persons are exempted yet for all this the Ecclesiasticall state doth confirme and corroborate the secular obedience as by the Magistrates authoritie is diminished in some sort the particular power of parents ouer their children of Masters ouer their seruants and yet also their authoritie is confirmed and strengthened by the care and prouision of the superiour Magistrate and so is the secular state confirmed by the Eccesiasticall though it seeme in some respect to be empayred Contra. 1. The example is not alike for the lawe commandeth obedience of children to their parents of seruants to their Masters it exempteth them not as they free Ecclesiasticall persons altogether yet in case the parent or master may command any thing against the state for then they are not to be obeyed neither is the ciuill Magistrate to require any thing against God 2. the Ecclesiasticall state by preaching confirmeth obedience to the Prince and the Prince by his authoritie countenanceth the Ministers but when as subiects are so freed that the Prince hath no power ouer thē it is a manifest empairing of their authoritie 5. Places of controversie Controv. 1. Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power This doctrine is agreeable to the rule of truth the word of God that all persons as well Ecclesiasticall as temporall ought to be subiect and obedient to the Ciuill power both touching their causes and persons which is denied by the Romanists whose obiections to prooue the exemption and immunitie of both are these 1. Obiect The superiour ought not to be subiect to the inferiour but the Ecclesiasticall power is superious vnto the Ciuill as beeing occupied in a more excellent matter about spirituall things therefore it ought not to be subiect and Bonifacius the 8 in the extravagant which beginneth vnum sanctum inferreth as much out of this place v. 1. the powers that be are ordained of God that there are degrees and order between the powers themselues some are superiour to others Contra. 1. We graunt that wherein the Ecclesiasticall function is superiour as in the preaching of the word and administration of the Sacraments therein it is not subiect to the Ciuill power to receiue direction from them but from the word of God but yet in other things which appertaine vnto the bodily life and concerne ciuill subiection and obedience they ought to be subiect 2. And yet euen in things meerely Ecclesiasticall the Prince hath a compulsiue power to see that the Ministers of the Church doe their duties and that they preach no false doctrine and to remooue such as are scandalous either by doctrine or life 3. there is no such matter of order or difference betweene the powers themselues gathered out of this place their ordaining hath relation to God by whom they were instituted not to any such distinction and order among themselues 2. Obiect The Imperiall constitutions doe exempt Cleargie men from the iudgement of secular Courts Novel 79.83.123 Contra. 1. Then their immunities such as they are they enioy onely by humane priuiledge not by diuine right 2. neither are they by the lawe exempted from the ciuill power in criminall causes but onely in certaine ciuill for the lawe saith omnes secundum leges vivant etiamsi ad diuinam abmum pertineant let all liue according to the lawes though they belong vnto the house of God lib. 10. de mandat princip 3. though Princes of their munificence graunted certaine immunities and priuiledges to Clergie men as to free them frō personall seruice as to goe to warre to watch to ward and such like and from base and servile workes as to digge to plowe to cart as also from extraordinarie taxes and burthens yet they are not for all this discharged of their ciuill obedience these freedomes were giuen them that they might better attend vpon their Ecclesiasticall function not to the preiudice of the secular power 4. and although Princes should wholly exempt the Clergie from the Civill power the question is not what they haue done but what they may do for Princes haue not power vt rescindant leges Dei to cut off the lawes of God which do subiect all soules vnto the higher powes Mart. neither can Princes free any from the naturall and diuine bond to the which they are obliged as to exempt the child from the obedience of the father and the wife from her husband and so consequently the subiect from the Prince the seruant from the Master 5. adde hereunto that some of these priviledges which are thus vrged are conficta forged some malis artibus extenta extented by cunning Gualter 3. Obiect It is not fit that the sheepe should iudge the sheepeheard Princes are as sheepe vnto their ecclesiasticall Pastors therefore they ought not to iudge them Contra. 1. Princes are not to iudge them concerning their doctrine and the word of God in respect whereof they are fed and feede not but in all other ciuill things the Magistrate is as a Pastor and sheepehead himselfe and therefore in these things he hath a command ouer ecclesiasticall persons 4. Obiect Ministers are the seruants of the most high God and chiefe king of the world therefore it is not fit that a terrene gouernour should iudge them Contra. The Prince also is the seruant of God and is in Gods place in earth to iudge other seruants of God like as a
the Ecclesiasticall gouernors whose speciall charge is about religion to bring in their owne inuentions as Aaron sinned in setting vp a golden calfe much lesse may the Ciuill powers presume that way Three things are signified vnder the name of religion and religious matters 1. the doctrine of the Church 2. the discipline and gouernment in generall that there should be Pastors and teachers in the Church neither of these are to be swaied by the Prince but they are to be directed by the word 3. but the speciall oeconomie of the Church as touching the number of the Pastors and who ought to be appointed thereunto this appertaineth to the care and office of the Magistrate 6. Princes are bound to haue the ministers and Pastors of God in reverence because they are the Embassadors of Christ 2. Cor. 5.20 and to see them sufficiently maintained because the labourer is worthie of his hire and it concerneth the spirituall good of these subiects that sufficient Pastors should be prouided for them to minister vnto them spirituall foode and besides they must submit themselues to the doctrine precepts and exhortations deliuered by the Pastors out of Gods word as Dauid gaue eare vnto Nathan and suffered his reprehension and our blessed Sauiour saith he that heareth you heareth me c. All these propositions are not at all controverted betweene our adversaries the Papists and vs thus then standeth the state of the question 7. The office of the Prince is as in Ciuill matters to prouide all things concerning the ciuill good of the subiect to see that right and equitie be maintained so also to take care touching their spirituall good that true religion be continued and taught in the Church according to the word of God vnto the which care and charge belong these particulars 1. The Prince in himselfe and for his particular is to take knowledge and to vnderstand true religion to be able to discerne it from error and false worship and to this ende to be exercised himselfe in the law and word of God Deut. 17.19 2. Then it is his part to cause to be set downe a perfect forme of religion and Ecclesiasticall gouernment squared out according to the line of truth and rule of Gods word and by godly lawes to establish the same as Iosias did 2. king 23.3 3. He must also see that sufficient and able Pastors be prouided for the Church which may instruct the people in the waies of God as Iehosaphat did 2. Chron. 19.8 4. Further the Princes care must be to see that these Pastors doe their dutie in preaching true and sound doctrine and in administring discipline vprightly as Dauid appointed the Levites their offices 1. Chron. 16. 5. And the Prince is also to remooue ignorant erroneous and delinquent Pastors and to see vice duly punished as Salomon remooued Abiathar from the priesthood to appoint Councells and Synods to that ende for the redresse of enormous faults The state of the question beeing thus propounded we will first see how it is impugned by our adversaries and examine some of their arguments 1. Stapleton thus prooueth that the Prince hath no power in Ecclesiasticall matters because the sheepe haue no iurisdiction ouer the Pastor but the Magistrate is of the number of the sheepe Ergo. Ans. 1. There is a double Ecclesiasticall powers one is properly and simply so called which consisteth meerely in Ecclesiasticall matters as in preaching the word administring the discipline of the Church this power belongeth onely to Ecclesiastikes there is an Ecclesiasticall power improperly so called which is ciuilly exercised about Ecclesiasticall persons and causes and this is in the Ciuill magistrate so Constantine said vos estis Episcopi in ecclesia ego extra ecclestam sum Episcopus à Deo constitutus ye are Bishops within the Church I also without the Church am a Bishop appointed of God Euseb. lib. 4. c. 24. de vit Constantin 2. As Princes are sheepe to be ordered and directed by the word of God so they haue an Ecclesiasticall power but they are Pastors also in regard of their gouernment and the Ministers as subiects and so sheepe also vnder the magistrate and thus Princes haue an Ecclesiasticall power 2. Argum. That which neither the Emperors would euer assume vnto themselues nor the Church giue vnto them no way belongeth vnto them but to be Iudges of Ecclesiasticall matters neither they challenged nor the other yeelded Ergo for proofe of the precedent part is alieadged how Theodosius the Emperor said illicitum esse Imperatorem se interserere ecclesiasticis tractatibus that it is not lawfull for the Emperor to enterpose himselfe in Ecclesiasticall affaires Cyril tom 4. epist. 17. Hilarius writ to Constantine the Emperor vt indices non vsurpent cognoscere causas Clericorum c. that the Iudges vsurpe not vpon thē to take cognizance of the causes of Clergie men c. Ambrosius refused to dispute with Auxentius the heretike before Valentinian the Emperor of the orthodoxall faith c. Ans. 1. It is vntrue that the Emperors assumed no such Ecclesiasticall power to themselues for Constantinus both called together the Bishops to that great assembly of the Nicene Councell prescribed them a rule of their conference to decide all controversies by the Scriptures and he himselfe sate among them and iudged the causes with the rest and did by his lawes establish and command to be obeied the things there agreed vpon as Eusebius witnesseth lib. 3. c. 12. Theodosius must be vnderstood to speake of matters meerely and absolutely Ecclesiasticall as of the doctrine of faith and therein the Ciuill power is not to giue rules of faith so also must Hilarie be vnderstood if he meane otherwise Chrysostomes iudgment is to be preferred who subiecteth euen Apostles Prophets Bishops to the Ciuil power that of Ambrose was a matter of fact and concludeth not 3. Argum. If Princes should make Ecclesiasticall laws the vnitie of faith could not be kept because in euery seuerall kingdome there would be a seuerall religion Ans. 1. The argument followeth not for religion is not to depend vpon the opinion or will of the Prince but it must be squared out by the word of God which Princes following can not differ in the substance of religion though they may varie in some circumstances and externall rites but if Princes will not be ruled by Gods word but follow other directions then they may frame vnto themselues diuers religions so then it is not the fault of the power but the abuse thereof and the personall fault of Princes if by this meanes a varietie of religion be brought in 2. neither if this power be denied vnto kings and the whole authoritie of Ecclesiasticall lawes were onely in men of the Church if they refuse to be guided by the word is this inconvenience helped for in Moses absence the whole power beeing in Aarons hand yet a different worship in setting vp a golden calfe from that which Moses
merited both to himselfe and his members the glorifying of his bodie and the manifestation of his Godhead to this purpose Lombard lib. 3. distinct 18. and some of our Protestant writers seeme to incline to this opinion as Pet. Martyr 1. Pet. Martyr would prooue so much out of this place v. 9. Christ therefore died and rose againe c. that he might be Lord of the quicke and dead whereupon he inferreth thus which dominion though God might haue conferred vpon him gratis freely yet meritis eius dare maluit he did choose to giue it rather for his merits Answ. Though I reverence the iudgement of this learned writer whose worthie commentaries vpon the Scriptures are not inferiour to any of our newe writers yet herein vpon better reason I must dissent from him The argument followeth not Christ therefore died c. therefore by his death he merited 1. like as this is no good reason the Martyrs die to the ende to set forth Gods glorie Ergo they merit the setting forth of his glorie that indeede is the ende and consequent the other is not the meriting cause but precedent onely 2. Christ died then to that ende because this was the way and order appointed of God whereby he should come to exercise his dominion 2. Lombard in the place before recited vrgeth that place Philip. 2.7.8 he became obedient to the death of the crosse c. wherefore God hath exalted him here the exaltation of Christ is the reward of his humiliation and this the meriting cause of the other Answ. 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore doth not alwaies signifie the cause or merit but the order also and sequele of a thing as Genes 22.16 Because thou hast done this thing c. I will exceedingly blesse thee c. and all the nations of the earth shall be blessed in thee vnlesse any will thinke that Abraham by that one act of obedience in being readie to sacrifice his sonne merited to be the father of Christ according to the flesh in whom all the earth should be blessed see the like Heb. 1.9 Because thou hast loued righteousnesse c. God hath anointed thee with the oyle of gladnes aboue thy fellowes c. but the deitie or to be deified cannot be merited 2. The Apostle then in this place sheweth the order of the passion and glorification of Christ as Luk. 24. Ought not Christ to haue suffered these things and so to enter into his glorie likewise S. Peter 1. ep c. 1.11 ioyneth together the sufferings of Christ and the glorie which should followe 3. The Rhemists vrge that place Heb. 29. We see Iesus for the passion of of his death crowned with glorie and honour Answ. The words are displaced which in the originall stand in this order We see Iesus a little lower then the Angels by the passion of his death crowned with glorie and honour c. so that these words by the passion of his death must be ioyned with the former clause made a little lesse then the Angels not with the latter crowned with honour c. 2. An other opinion is that euerlasting glorie was gratuitum donum a free gift conferred vpon Christ not merited as Pareus collecteth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gaue him as of free gift a name aboue all names c. Phil. 2.9 Answ. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies signifie to giue freely as the wife is said in profane authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gratifie her husband in yeelding the vse of her bodie which yet is her dutie to performe 2. and it were better to say that Christ receiued his glorie of merit then by grace and favour to shew a difference betweene Christ and his members for we receiue all by grace Christ not by grace but as his due receiued his glorie 3. and for the further explanation of that place Philip. 1.9 1. some thinke that Christ onely merited the glorie of his bodie for his soule was glorified ab ipso instanti incarnationis from the verie instant of his incarnation Lyranus 2. some thinke that he merited onely manifestationem the manifestation of his glorie which he had before secundum rem indeede so also Lyranus 3. Augustine vnderstandeth this gift to be giuen per gratiam vniens non adoptans by the grace of vnion not of adoption 4. Ambrose interpreteth it de naturali donatione ab aeterno of the naturall donation from all beginning as Christ is the Sonne of God post crucem manifestatur quod à patre cum generatur accepit after his passion that is manifested which he receiued of his father in his generation I ioyne two of these expositions together that the glorie which was due vnto Christs humanitie in respect of his vnion was not now first conferred after his passion but then manifested which manifestation was not merited but did fall out in that order as God had appointed as due vnto Christs humanitie by reason of that vnion 3. This then is our opinion that Christ did not merit any thing for or to himselfe but all which he wrought and purchased was for vs as may appeare by these reasons 1. To what ende Christ was borne died and suffered to the same he rose againe and was glorified but he was borne and died not for himselfe but for vs Isay. 9.6 to vs a child is borne and he was not offered for his owne sinnes Heb. 7.27 which he had not therefore neither receiued he glorie for himselfe but for vs to this purpose Ambrose de fide resurrection c. 24. si nobis non resurrexit vtique non resurrexit qui cur sibi resurgeret non habebat if he did not rise for vs he did not rise at all for he had no cause to rise for himselfe But that saying of Ambrose will be obiected vpon that place to the Philipians 2. quid quantum humilitas mercatur hic ostenditur what and how much his humilitie merited here it is shewed Answ. The fathers doe vse this word merere to merit in a large sense it signifieth impetrare obtinere â—o obtaine a thing or posse contingere to be able to fall out as Ambrose saith epistola meruit pervenire in manus tuas the epistle merited to come to your hands that is might or obtained to come But he is otherwise absolutely of iudgment that no works can truely or properly merit at Gods hand as de vocat gent. lib. 1. c. 5. Ambrose or Prosper thus writeth nulla possunt tam praeclara opera existere quibus hoc quod gratis tribuitur per retributionis iudicium habeatur there can be no such excellent workes whereby that should be had by way of retribution and recompence which is freely giuen for so the redemption by Christs blood vilesceret should waxe vile and be of small worth 2. M. Calvin addeth this reason Christi gratiam obfuscat it would much obscure the grace of Christ if
about vnto Illyricum I haue replenished L. or fully preached B. fulfilled the Gospel Gr. fulfilled the preaching of the Gospel S. or the office of preaching Be. caused to abound G. the Gospell of Christ. 20 So putting my selfe forward endeauouring V. contending A. inforcing my selfe B. G. ambitiously seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. B. to preach the Gospel not where Christ was named least I should haue built on an others foundation 21 But as it is written to whom he was not spoken of they shall see him and they that heard not shall vnderstand 22 Therefore also haue I beene oft let to come vnto you 23 But now hauing no more place no more to doe B. in these quarters climates Gr. and hauing beene desirous to come vnto you many yeares agoe 24 When I shall take my iourney into Spaine I will come to you for I trust as I passe by in my iourney G. B. to see you and to be brought on my way thitherward by you after I haue beene somewhat filled with you that is your companie G. Be. 25 But now goe I to Hierusalem to Minister to the Saints 26 For it hath pleased them of Macedonia and Achaia to make a certaine cōmon gathering B. a distribution G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communiō or communication Gr. for the poore Saints which are at Hierusalem 27 It hath pleased them indeede and their debters are they for if the Gentiles haue partaked of their spirituall things they ought also in carnall things to minister vnto them 28 When I haue therefore performed this and haue sealed them this fruit I will go by you into Spaine 29 And I am sure when I come vnto you I shall come with the in the. Gr. aboundance of the blessing of the Gospel of Christ. blessing of Christ. L. 30 Also brethren I beseech you by our Lord Iesus Christ and for the loue of the spirit that you would striue with me helpe me B. L. by prayers to God for me 31 That I may be deliuered from the vnbeleeuers L. B. V. the disobedient G. B. S. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the first rather for he that beleeueth not is disobedient but disobdience hath not alwaies infidelitie accompaning it in Iudea and that my seruice which I haue to doe at Hierusalem may be accepted of the Saints 32 That I may come vnto you with ioy by the wil of God may with you be refreshed 33 Now the Lord of peace be with you all Amen 2. The Argument methode and parts THe Apostle in this chapter 1. finisheth his former exhortation to the strong to beare with them that are weake to vers 14. 2. the peroration or conclusion of the epistle followeth 1. The summe of the exhortation is propounded v. 1. then it is confirmed 1. from the end wherefore men haue receiued their gifts which is not to please or seeke themselues but one to seeke to edifie an other 2. an other argument is taken from the example of Christ and it is framed thus we must be like minded vnto Christ v. 5. and the end is expressed v. 6. But Christ did not seeke or please himselfe which is prooued first by a testimonie of Scripture v. 3. which is amplified by shewing the vse of the Scripture in generall which is for our learning v. 4. secondly he sheweth that Christ was not for himselfe but for vs by a distribution because he both was a Minister of circumcision to the Iewes v. 8. and he ministred also to the Gentiles that they might praise God for his mercie as he prooueth by 4. testimonies v. 10.11.12 and then he concludeth his exhortation with an heartie desire and wish v. 13. 2. In the peroration 1. he excuseth his writing vnto them v. 14. to v. 22. which he doth 1. by the end of his writing which was not to teach them whom he knew alreadie to be full of all goodnes v. 14. but to admonish them v. 15. 2. by his office which was to preach the Gospel vnto the Gentiles and therefore vnto them the antecedent namely his office and Apostleship he setteth forth 1. by the end to offer the Gentiles by their conuersion vnto God v. 16. 2. from the efficacie of his Apostleship in making the Gentiles obedient in word and deed v. 18. this efficacie he amplifieth 1. by the efficient the grace of Christ v. 17. 2. the helping causes signes and wonders v. 19. 3. by the circumstance of the place he had preached from Ierusalem to Illyricum v. 14. 4. from the difficultie he had preached Christ where they had not so much as heard of him v. 20. which he doth illustrate by the saying of Isaias 52.2 he maketh promise of his comming vnto them which hath beene hitherto letted and he giueth these reasons 1. because he had filled all those places with his preaching alreadie 2. and from his desire v. 23. 3. from the oportunitie of his iourney into Spaine v. 24. 4. then he preventeth and answeareth an obiection why he cannot ye◠come because he went to carrie the benevolence of Macedonia and Achaia to the poore Saints in Ierusalem which their benevolence he commendeth and setteth forth by the efficient cause their voluntarie contribution v. 26.2 ab aequo from the rule of equitie they were their debters in carnall things seeing they had receiued their spirituall v. 27. so he concludeth that when he had finished this service he would come vnto them v. 28. 5. he addeth another reason ab vtili from their profit he doubteth not but he shall come vnto them with abundance of blessing and therefore he will hasten his comming 3. Then he requesteth them to pray for him v. 30. shewing what they should pray for namely two things to be deliuered from the incredulous and refractorie Iewes and that his service may be accepted of the Saints v. 31. and why 1. from the end that he may come with ioy vnto them 2. because of his reciprocall prayer in praying for them v. 33. 3. The questions and doubts discussed Quest. 1. Of the argument and scope of this chapter in generall 1. Some thinke that the Apostle doth prosequute the same argument which was handled in the former chapter touching the vse of things indifferent which concerned Christian libertie as Haymo Tolet Martyr 2. Some make this difference that in the former chapter the Apostle shewed how the strong should behaue themselues toward the weake in declinatione mali in the declining of euill that is avoiding of offence now he teacheth them how to carie themselues in operatione boni in the working of that which is good in seeking the edifying one of an other Lyranus Gorrhan But that the Apostle did also before c. 14.19 let vs follow these ◠things c. whereby one may edifie an other 3. But the order and coherence rather is this the Apostle transfert ad thesin doth draw vnto a generall doctrine the particular rule before prescribed how the
haue beene S. Luke the inseperable companion of Saint Paul of whom he maketh mention in 3. places Col. 4.14 2. Tim. 4.11 Phil. 2.4 and here he is called Lucius after the Romane inflexion but it is more like to be Lucius of Cyrene mentioned Act. 13.1 who is their numbred among the Prophets at Antioch 2. Iosan was S. Pauls host at Thessalonica that endured so much for him Act. 17.5 3. and Sosipater as Origen thinketh is that Sopater of Berea which accompanied S. Paul sayling into Syria Act. 20.4 4. these three are called Saint Pauls kinsmen not onely because they were natione Iudaei Iewes by nation for so as Origen saith all the beleeuing Iewes were his kinsmen to whom he notwithstanding giueth not this title neither yet because they were of the same faith Gorrhan and as Origen thinketh this consanguinitie ex baptismo intrabat came in by baptisme but it seemeth they were sanguine iuncti neere in consanguinitie vnto Paul yet so as that they were ioyned in religion for otherwise Saint Paul would not haue made mention of them Theophyl whereby it is euident that Saint Paul had illustrem familiam a famous stocke that findeth of his kindred in diuerse places 5. I Tertius c. 1. this Tertius was Saint Pauls scribe who did write it from S. Pauls mouth as he endited it he is Tertius which signifieth the third non numero sed nomine not in number but in name Ambros. 2. he put in his name by Saint Pauls licence Lyran. whereby we see that the labours and ministrie of the faithfull are not forgotten with God as here the name of this Tertius is eternized to posteritie for his faithfull ministerie and seruice to Saint Paul and to the whole Church in writing his Epistles 3. neither as Chrysost. obserueth did he make mention of himselfe to get praise but rather by this his seruice to insinuate himselfe into the loue of the Romans 4. these words in the Lord may haue a treble sense either to ioyne them with his name I Tertius in the Lord that is of the faith of Christ Gorrhan or I haue written in the Lord for the Lords cause or I salute you in the Lord and this last sense is the fittest Beza 6. Gaius 1. Ambrose thinketh that this was he vnto whom S. Iohn wrote his third Epistle which may seeme probable because he is also there commended for his great hospitalitie as here yet Pareus thinketh he was not this Gaius because S. Iohn wrote long after S. Paul but this letteth not all falling out in one age 2. Origen thinketh this was that Gaius who was baptized by S. Paul at Corinth 1. Cor. 1.14 3. but he can not be that Gaius as Pareus thinketh who was one of S. Pauls companions mentioned Act. 20.4 for that Gaius is saide to be of Derbe therefore I consent rather with M. Beza and Tolet that there were three of this name one of Derbe Act. 24.4 an other a Macedonian Act. 19.29 the third of Corinth whom S. Paul baptized 1. Cor. 1.14 4. If he had beene onely S. Pauls host it had beene a singular commendation for no doubt the Apostle according to Christs rule did dignum exquirere hospitem seeke out a meete host to soiourne with Chrysost. but he was a common host of all the brethren that passed that way 5. Origen saith it was receiued traditione maiorum by tradition from their Elders that this Gaius was Bishop of Thessalonica Lyranus saith he was Bishop of Corinth of these reports there is no great certentie 7. Erastus the steward of the citie 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a steward the vulgar Latine calleth him arcarius the cofferer but here diuers notations are giuen of this word arcarius some deriue it ignorantly of archos which signifieth a Prince or the chiefe glosse interl or of ab arce of the castle of the citie which he kept Hugo or of arca a cheft where the acts and writings of the citie were kept Lyran. the chamberlaine Genev. or the common treasurer of the citie Gorrh. and so Chrysostome taketh him to haue bin the quaestor aerarius the treasurer or receiuer Beza and the Syrian interpreter thinke he was the Procurator or gouerner so also Theophylact but he was more like to be the steward or annonae praefectus that made prouision for the citie he that had the laying out of the money for the common vse and receiued the rents of the citie Haymo Origen maketh a spirituall sense that he was steward of that citie cuius artifex Deus of the which the builder is God 2. This citie some take to be Athens Hugo Origen leaueth it in doubt what citie it should be because no name is expressed but it was Corinth the citie where S. Paul wrote this epistle 3. This is that Erastus whome S. Paul saith he left at Corinth 2. Tim. 4.20 namely to attend vpon his office yet he sometime ministred vnto Paul as he was sent with Timotheus into Macedonia Act. 19.21 his riches and office were no impediment to his calling 8. Quartus This is no word of number as the word signifieth the fourth but it was his name as Tertius of an other as there were also among the Romanes that were called Quinti Sexti c. 23. Quest. Of the doxologie that is of ascribing glorie vnto God wherewith the Apostle concludeth his Epistle in generall 1. Concerning the order and placing thereof Origen obserueth that wicked Marcion the heretike who had corrupted the Apostles writings putting in and out at his pleasure had quite cut off these two last chapters from this epistle beside there is an other difference among the Orthodoxall Expositors for some doe place this doxologie in the ende of the 15. chapter immediatly after these words Whatsoeuer is not of faith is sinne and so Chrysostome doth treat of it in that place but Origen placeth it here 2. Chrysostome obserueth this to be the Apostles holy manner to shut vp and conclude his exhortations with praier for it belongeth vnto a teacher non solum sermone instruere not onely to instruct by speach but to entreat also the diuine helpe 3. Three arguments the Apostle coucheth together whereby he setteth forth the praise of God his power in beeing able to confirme them his wisdome in keeping secret the great mysterie for many yeares and manifesting it now his goodnes in reuealing the same and making it knowne vnto the Gentiles 4. But concerning the reading of this place it hath much troubled interpreters how it should be ioyned together in a good construction because in the last verse it is added To whome be praise thorough Iesus Christ which can not hang vpon this clause v. 25. to him that is of power c. Erasmus thinketh it were great impudencie to put out the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome which is found in the most Greeke copies and therefore he professeth he can
a strange tongue in their seruice 2. Now God was called the Lord of Sabaoth 1. some thinke in respect of the starres and host of heauen which the heathen worshipped to shew that he was superior to the gods of the heathen 2. some vnderstand the Angels by these hosts Lyranus 3. some Angels Men and Deuils and therefore the Prophet doth say thrice holy holy holy Lord God of Sabaoth Isay. 6. Gorrhan 4. some thinke that there is a relation to the hostes of the Israelites in the middest whereof the Arke went in the wildernes 5. But rather generally here must be vnderstood the whole host of heauen and earth Mar. as Gen. 2. ◠and not onely in respect of the number of them but propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the decent and comely order wherein all things were made Faius 6. and this title is giuen vnto God in the old Testament not in the New to signifie that the law was then data in timore giuen in feare but in the new in loue Hug. 28. Quest. What is vnderstood by seede 1. Origen by this seede vnderstandeth Christ who as the seede is left in the earth so he was to be buried and rise againe and so fructifie to the euerlasting good of his Church but for this seede we had all beene as Sodome still in our sinnes Iunius in his parallels vpon this place misliketh not this application to Christ thinking that whereas the Prophet hath the word sarid remnant the Apostle of purpose turned it seede with reference to Christ that came of the Iewes but Beza and Martyr reiect this as not agreeable to the scope of the Apostle here 2. Photius in Oecumen vnderstandeth the Apostles but for whose preaching the whole world had beene left in their sinnes as Sodome 3. Gorrhan interpreteth this seede to be the word without the which we had beene as Sodome and Gomorrha paret essemus in poena quia similes in culpa we should haue beene equall in punishment because like in sinne glosse ordinar 4. But the Prophet hath relation to the ouerthrow and destruction of Sodome and Gomorrha wherein there were none left Chrysost. saue onely Lot and his companie who were strangers and so not of the citie so without Gods mercie the people had beene vtterly destroied in the captiuitie of Babylon if the Lord had not reserued a remnant to himselfe and so when Christ came to offer them spirituall deliuerance the whole nation generally refused him onely a small number cleaued vnto Christ thus Martyr Pareus 29. Quest. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 1. Whereas this might seeme a strange paradox that they which seeke righteousnes should not haue it and they which seeke it not obtained it Origen thinketh here by a distinction to dissolue this knot it is one thing saith he sectari to follow which is vnderstood of a prescript forme of doctrine such as the written law was which the Gentiles had not and therefore could not follow it it is an other thing to follow the law of nature which the Gentiles had and followed but the Apostle here speaketh not of any law which the Gentiles followed at all but that they obtained that which they neither sought not followed 2. Chrysostome thinketh that the Apostle sheweth here the reason of the electing of the Gentiles and reiecting of the Iewes namely the faith of the one and the incredulitie of the other But these are not the causes of the decree of election and reprobation but the effects for three things the Apostle treateth of in this chapter concerning election and reprobation of the beginning thereof in Gods decree of the ende which is the glorie of God which two the Apostle hath handled hitherto and of the meanes saith of the one and incredulitie of the other which the Apostle toucheth here 3. Tolet here distinguisheth betweene the law of righteousnes and righteousnes it selfe the Iewes followed the law but not righteousnes because they did not the works of the law but abounded in sinne but it is euident that the Apostle by the law of righteousnes vnderstandeth the perfection which the law required which were the works of the law vnto the which the Iewes attained not 4. Some by the law vnderstand onely the ceremonies and rites of the law by obseruing whereof the Iewes could not attaine vnto righteousnesse but it is euident that throughout this epistle the Apostle vnderstandeth euen the workes of the morall law as c. 7. he directly maketh mention of that law whereof one precept is thou shalt not lust 5. Some make a difference here betweene iustitiam legis ex lege the iustice of the law and iustice by the law the iustice of the law is such workes which the law requireth but the iustice by the law is such workes as men doe according to the prescript of the law of their owne strength without faith the Apostle reiecteth this in the matter of iustification but not the other to this purpose Bellarmine lib. 1. iustificat c. 19. And so the Apostle here saith that the Iewes sought the law of righteousnesse but while by their owne power they sought to fulfill it they could not attaine vnto it he alleageth to this purpose Angustine who saith iustitiam legis non implet iustitia quae ex lege est c. the righteousnesse which is of the law fulfilleth not the righteousnesse of the law c. and the righteousnes by the law he interpreteth to be that quam homo suis viribus facit c. which a man doth by his owne strength But 1. it is euident that the Apostle indifferently vseth these phrases the righteousnesse of the law and by or from the law as he taketh the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Rom. 3.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or from God Phil. 3.9 for one and the same so whether we say the righteousnesse of faith which the Apostle calleth the law of faith Rom. 3.27 and the word of faith Rom. 10.8 or the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through faith there is no difference but in words 2. Origen hath the like curious distinction vpon these words of the Apostle Rom. 3.30 who shall iustifie circumcision of faith and vncircumcision through faith betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith he maketh this difference that to be iustified ex fide of faith is to beginne with faith and end with works and to be iustified through faith is to beginne with works and end with faith c. whereas the Apostle intendeth one and the same manner of iustification the like curiositie there is in this distinction betweene the righteousnesse of the law and by the law 3. And the verie words of the Apostle They followed the righteousnesse of the law shew as much which he interpreteth afterward They sought it by the workes of the
1. The vulgar Latine readeth prouiding things honest not onely before God but before all men but this clause not onely before God is not in the originall Origen Chrysostome Theophylact omit this clause and the Syriake interpreter Tolet alloweth the vulgar Latine by the authoritie of Ambrose and Basil and because the Apostle so hath 2. Cor. 8.21 but Erasmus iudgement is better which thinketh this part was added by the interpreter neither doth this supplement agree with that which followeth before all men which sheweth that the opposition here is not betweene God and man but man and man and in that other place the Apostle saith not not onely before God but before the Lord and not before all men but before men the comparing then of that place is no reason to adde that clause here 2. Oecumenius will haue this sentence to be referred to the former that we should be so farre from rendring euill for euill as contrariwise we should procure things honest but so the Apostles meaning should be too much restrained which is more generall 3. This precept is not to be vnderstood onely of things honest and lawfull that we must â—â—ke heede that we commit not any dishonest thing but in things otherwise lawfull and indifferent we must take heede of giuing offence Martyr 4. Origen here mooueth this doubt that this should seeme to be contrarie to that sayling of the Apostle If I should please men I should not be the seruant of Christ Gal. 1. he answereth that the Apostle saith not here that we may please men but let vs doe things honest before them siue placeant siue non placeant whether they please or not to the same purpose P. Martyr the Apostle saith not seeke to please men but procure things honest c. for as we must approoue our conscience before God so also bona fama non negligenda est a good fame and name is not to be neglected 5. Gorrhan here well obserueth sowre sorts of men some procure things honest onely before men as hypocrites some onely before God as they which are simple and not yet perfect some neither before God nor man as notorious offenders and licentious persons some before both as they which haue integritie of conscience before God and of life before men 27. Quest. How we should haue peace with all men 1. Tolet taketh this to be an other reason of the former precept why we should not render euill for euill both because we must procure things honest and we must maintain peace Gorrhan thus diuideth these precepts three things the Apostle admonisheth to be done concerning our enemies first to doe them good to blesse them v. 14. then to doe them no hurt to recompence none euill for euill v. 17. then if they doe vs wrong to beare it and not to breake peace but the Apostles sentence is more generall to haue peace with all men as well enemies as others 2. Erasmus would haue this clause if it may be to be ioyned with the former sentence procure things honest before all men if it may be But Beza well obserneth that that precept is without limitation or condition we must simply procure things honest but peace onely if it may be 3. Origen maketh both these exceptions if it may be and as much as in you lieth to haue one and the same meaning as much as in you lieth that is quod proposito vestro fidei vestrae convenit as it may stand with your profession and faith for to haue societie with the euill agreeth not with your faith 4. Gorrhan following the interlinearie glosse thus expoundeth these words that which in you lieth that is in poteâ—are vestra est it is in your power to haue peace with al men and so he thinketh three things to be here noted the difficultie if it may be the possibilitie that which in you is and the generalitie with all men but neither is it true that it is in our power to haue peace with all men for it is God that maketh one to be like minded to an other Rom. 15.5 and these two are contrarie the one to the other if it may be and yet it is in your power 5. Wherefore these two exceptions are thus better distinguished if it may be for in some cases we must haue no peace at all with men but reprooue them as quando de pietate sermo est when the question is of pietie and religion Origen toucheth an other case that we must not societatem habere cum malis haue any societie with the euill when we see either the truth betraied and oppugned by heretikes or infidels or God offended by mens euill life we should not vnder pretense of violating peace be silent in such occasions Now where he saith that which in you lieth that is added because some are so contentious that they will haue no peace but yet we must doe our endeauour that there be no fault in vs quae tui sunt officij praesta doe that which is thy part to doe si ille pacem non servaverit c. tu voluntate sis amicus if he will not haue peace with thee yet be thou friendly and peaceable in thine owne disposition Chrysost. Origen addeth this may be done cum crimina oderiâ—â—â—â—omines amant when they loue the men yet hare their vices c. peace is not broken â—â— them in reproouing their vices for therein they shew that they notwithstanding loue the men themselues 28. Quest. How we should not auenge our selues but leaue it vnto God v. 19. Auenge not your selues c. The vulgar Latin readeth defendentes defending but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is better translated vindicantes auenging as Chrysostomes interpreter or vlciscentes taking reuenge as Origens interpreter Pererius taketh vpon him here to iustifie the vulgar Latine and sheweth out of Nonius Marcellus and Gellius how the word defendere to defend was in time past vsed for vlcisci to reuenge as we are said hoâ—os defendere to defend that is to keepe off our enemies But howsoeuer this may be admitted that some kind of defense is ioyned with reuenge yet can he not shew these 2. words to be of the same sense I prefer Tolets iudgement defensio aliquaÌ„do iusta est defence is somtime iust but all reuenge is very vniust and therefore he thinketh it should be interpreted reuenge Haymo taketh the word defend in the proper sense shewing that Christians beeing railed vpon should not defend themselues but by silence as Christ did before Pilaâ—â—â— wherfore if this interpretation should be admitted it would be thought a thing vnlawfull for any Christian to defend himselfe neither doth the Latin interpreter keepe the propertie of the word who els-where translateth another Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defence 2. Tim. 4.16 2. Ambrose thinketh that not onely priuate persons are here concluded but the publike Magistrate also si plus exigat c. if
he take greater punishment of the offender then the cause requireth but the magistrate reuengeth not himselfe but others Now here men are forbidden onely to auenge themselues and yet in this case euen the magistrate auengeth himselfe when vnder colour of his office he in respect of some particular wrong proceedeth more rigorously against an offender 3. But the Apostle taketh not away here all libertie to vse defence by the authoritie of the Magistrate for both S. Paul himselfe appealed vnto Cesar and the Magistrate is appointed of God for our wealth yet we must not goe vnto the Magistrate animo vlciscendi with a mind to seeke reuenge For these causes a Christian may safely craue the aid of the Magistrate 1. to discharge his dutie in defending those frō wrong which are vnder his care and charge 2. to seek the amendment of the offender and wrong-doer by moderate correction 3. to take away such euil examples and scandals among Christians Martyr but one must not vse the benefit of the law to seeke his owne reuenge as S. Paul when 40. Iewes conspired against him sought the Magistrates helpe for his defence and deliuerance not for their punishment Gualt so that nihilo plus excusationis habet c. he hath no better excuse that seeketh to the Magistrate with a malevolent minde then if he sought to be reuenged by himselfe Calv. 4. The Apostle doth not onely stay our hands tongue here from reuenge sed ne cor huiusmodi cupiditate teneatur but he forbiddeth least the heart should be tempted with any such desire Calv. 5. But whereas our Sauiour proceedeth yet further and saith Matth. 5.39 Resist not euill but whosoeuer shal smite thee on the right cheeke turne to him the other also this must not be vnderstood according to the strict letter as Augustine well interpreteth that this precept is not alwaies to be obserued quantum ad executionem in respect of the execution in fact sed quantum ad praeparationem animi but in the preparation of the minde that we should alwaies be armed with patience to suffer wrong for neither did our Sauiour when he was smitten on the cheeke turne the other but mildly reprooued him that did the violence to this purpose Aug. epist. ad Marc. This then is to be done when it may either profit our brother or maketh more for the glorie of God and not otherwise Martyr Beloued ◠The Apostle vseth this friendly compellation 1. because these things which now he speaketh of were duriora somewhat harsh and vnpleasing therefore he thus insinuateth himselfe the better to perswade Martyr blanda appellatione manum inijcit vt nos retineat c. he doth stay vs as with his hand by this friendly word for otherwise men are impatient in their affections Calv. 2. And least they might thinke that he in thus reading did not counsell them for their profit he calleth them beloued Mart. 3. And though the world hate such as were patient in suffering wrong yet they were beloued of God and so also beloued of the Apostle Tolet. 4. And in thus saluting them as beloued brethren he putteth them in mind of brotherly loue which is much hindred by seeking of reuenge Giue place vnto wrath 1. some vnderstand this of our owne wrath to giue way vnto it not to suffer it to breake forth sed apud nos ipsos concoquamus but to digest and allay it in our selues Gualt so also Vatablus compescite eam stay your anger but this phrase is vsed in a contrarie sense Eph. 4.27 neither giue place vnto the deuill to giue place vnto wrath were to giue way vnto it not to resist it 2. others referre it to the anger and wrath of the aduersarie that doth wrong and so they giue two expositions giue place that is permittite vobis nocere suffer them willingly to doe you wrong and hurt or fugite a loco ad locum flee from place to place and so giue way vnto them Haymo and Basil also hath both these expositions regul brev resp 244. Origen vnderstanding it also of the wrath of him that doth the wrong giueth an other sense that if he that hath receiued the wrong auenge not himselfe quasi effuso à rgesto furore c. he hauing digested and allaied his furie waxeth milder 3. But the better interpretation is by wrath to vnderstand the diuine reuenge or punishment permitte Deo vt adversarium tuum in ius vocet suffer God to deale with thine aduersarie Chrysost. so also Origen vnderstandeth vindictam divinam the diuine reuenge and that wrath quam sibi the saurizat malis actibus which he doth treasure vnto himselfe by his owne leud acts this sense followeth Calv. Mart. Osiand Par. Perer. it is confirmed by the sentence following cited out of Moses vengeance is mine I will repay the meaning is then that we should commend our cause vnto God and he will in due time take reuenge 4. Vengeance is mine c. 1. Concerning the reading of the words 1. the vulgar Latin putteth the word in the accusative vindictam reuenge which reading Pererius defendeth to be auncient and to haue beene vsed both by Tertull. l. 2. cont Marc. and Hil. in Psal. 118. yet he confesseth quod lectio sit rectior c. that it is the better reading in the nominatiue And so it is in the Greeke and so readeth Hier. epist. ad Ruffia mihi vindicta to me reuenge that is belongeth 2. now whereas in the originall Deut. 32.35 whence this testimonie is cited there is the coniunction and which is here omitted by the Apostle and there a verbal word is put recompence is mine which here the Apostle expresseth by the verb I will repay herein he partly followeth the Septuagint who doe interpret it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wil repay and partly he expresseth the sense not tying himselfe to the words neither doth the omitting of the coniunction any thing alter the sense 2. The Apostle here secretly meeteth with an obiection for whereas he forbiddeth all reuenge it might be said what then shall iniuries neuer be requited yes saith the Apostle God in his good time shall take reuenge Tol. neither must the Apostle be so vnderstood as though we should votis expetere by our vowes and desire entreat God to be reuenged of our enemies but the Apostle here sheweth that we must not reuenge our selues for this were to take Gods office vpon vs we must therfore pray first that God would conuert our enemies but if they continue in their wickednes then we leaue them to Gods iustice Calv. and when the righteous seeth his desire vpon his enemies non tam delectatur poena quam dei iustitia he is not so much delighted in his punishment as in the iustice of God gloss ordinar 3. Now then we must leaue all reuenge vnto God 1. because he is the iudge of all the earth and it belongeth vnto him to punish Gualt 2. he taketh