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
leaueth it in doubt whether this defect in the style were to be ascribed vnto Paul himselfe or to Tertius his Scribe 2. Hierome although he be variable and diuers in this matter yet thinketh that S. Paul though he were eloquent in his owne tongue yet hath no pure Greeke style but such as the Cilicians vsed and was very full of Hebraismes 3. Yea S. Paul himselfe seemeth to acknowledge his want of eloquence 2. Cor. 11.6 Though I be rude in speaking yet am I not so in knowledge 4. and S. Peter saith of S. Pauls Epistles that many things therein are hard to be vnderstood Thus it is obiected against S. Pauls style Contra. 1. The reason why S. Paul seemeth sometime to breake off abruptly and leaue his sentences imperfect is because of the sublimitie depth of those great mysteries which he handleth whereby he is forced often to breake forth into admiration as Rom. 11.33 O the deepenes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements c. And this proceedeth also from the earnestnes of the apostle that sometime he seemeth extra se raptus to be rauished beside himselfe Martyr But as for his Scribe Tertius it is not to be thought that he writ otherwise then S. Paul endited and therfore the style and manner of writing is to be imputed to Paul the author not to the writer which is such that as Beza wel inferreth nihil pâ—ruisse de tantis rebus non modo divinius sed ornatius aut accommodatius dici nothing could be more diuinely or elegantly saide of so great matters c. And this diuine kinde of writing which is frequent with the Apostle to fall into admiration and other such like affectionate speaches Origen well expresseth with this similitude that it fareth with the Apostle in treating of such diuine things as with a man that is brought into a Princes palace and lead out of one chamber into an other to behold the glorie and beautie thereof which while he taketh a diligent view of he is astonished and beginneth to wonder forgetting vnde illuc venerit aut quâ egressurus sit whence he came in thither or how he should got out againe ex praefat Martyr 2. And as touching Pauls Cilician speach it was fit and conuenient seeing S. Paul did write not onely to the learned but vnlearned also that he should attempes his speach to the capacitie and vnderstanding of all and because the Hebrew Scriptures were translated into the Greeke tongue which the beleeuing Gentiles were conuersant in it was also meete that the Apostle should so frame his Greeke style as that it might haue some relish of the Hebrew tongue out of the which the Scriptures were translated 3. Neither doth S. Paul acknowledge any imperfection in his speach or writing which he was perswaded he endited by the spirit of God but he so confesseth by way of concession because the false Apostles obiected against him the weaknes of speach so he saith thus much in effect admit it be so num rerum scientiam etiam mihi adimetis will ye also denie vnto me the knowledge of things 4. S. Peter doth not impute the hardnes of S. Pauls epistles to the obscuritie of the style but rather to the sublimitie and profunditie of the great mysteries which he treateth of which must needes be hard vnto our weake vnderstanding neither were his epistles hard but onely some things in his epistles and that not to all but to the vnstable and vnlearned who peruerred those things to their owne destruction 2. Pet. 3.16 Gryneus So that notwithstanding any thing obiected against S. Pauls style it appeareth to be answerable vnto the matter which he writeth of that as he entreateth of high graue and diuine matters so is his speach graue diuine peircing as Hierome himselfe confesseth that when he read S. Paul non verba sed toniâ—ru percipere that he perceiued thunder rather then words And Origen likewise though sometime he extenuateth S. Pauls style yet thus excellently writeth thereof against Celsus lib. 3. Sat scio si se attente illorum lectioni dederit aut admirabitur mentem viri vulgari dictione egregias complecti sententias aut nisi admiratus fuerit ipse ridiculus videbitur I know well if he read the Apostle well either he will wonder that such excellent matter is contained in so plaine speach or if he wonder not at it he will shew himselfe ridiculous 3. The questions and doubts discussed 1. Quest. Whether S. Paul were the Author of this Epistle Beside the generall consent of the Church of God both in times past and now that this Epistle was written by S. Paul as Ireneus lib. 5. cont Valent. Hierom. epist. ad Paulin. Eusebius Ecclesiast histor lib. 3. c. 3. with diuers others of the Fathers doe acknowledge this diuine Apostle to be the author it thus appeareth by better euidence out of the booke it selfe 1. By the inscription of the Epistle where the name of Paul is prefixed as in all other his epistles sauing that to the Hebrews in the which he concealeth his name as Hierome saith propter invidiam sui apud eos nominis because his name was enuied among them catalog scriptor 2. But beside the inscription of his name this Epistle endeth with that vsuall salutation which S. Paul annexeth in the ende of all his Epistles The grace of our Lord Iesus Christ be with you all Amen Rom. 16.24 which forme of salutation written with S. Pauls owne hand was his signe and marke in euery epistle 2. Thess. 3.18 Paraeus 3. Beside the style of the epistle and the matter agreeable to other writings of the holy Apostle doe euidently proclaime him to be the author Gryneus in c. 1. v. 1. 4. And it beeing resolued vpon that S. Paul was the author it followeth that this Epistle is of Canonicall authoritie because it was written by the spirit of God speaking in Paul for he saith I thinke that I haue the spirit of God 1. Cor. 7.40 and that Christ spake in him 2. Cor. 13.3 and that he receiued not his doctrine from man but by the reuelation of Iesus Christ Gal. 1.12 2. Quest. Of the birth the life acts and death of S. Paul 1. For the place of his birth Hierome thinketh that he was borne in Giscalis a towne in the tribe of Beniamin which beeing taken by the Romanes he then remooued with his parents to Tarsus but this agreeth not with S. Pauls owne narration that he was borne in Tarsus a citie of Cilicia Act. 22.2 which if it had not beene so his aduersaries would haue intrapped him and detected him of an vntruth 2. For his kinred he himselfe testifieth that he was of Israel an Ebrew of the Hebrews of the tribe of Beniamin Philip. 3.5 3. For his education he was brought vp vnder the feete of Gamaliel Act. 22.3 who was of great authoritie among the Iewes as it
moneths and 13. daies But herein he is much deceiued The most doe giue vnto Nero 14. yeares but not complete the reason of this vncertentie is because it is not certainly knowne when Nero died Onuphrius thinketh he died about the 10. day of Iune and he beganne to raigne about the 13. day of October when Claudius died so that by this account he should raigne but 13. yeares 7. moneths and 28. daies ex Perer. but because the most doe allow vnto him 14. yeares we will follow the vsuall and common reckoning And this shall suffice to haue beene inserted here concerning the yeares of the raigne of the Emperours see more of the yeares of the Emperours Hexapl. in Dan. c. 9. qu. 75. where the account somewhat differeth from this in certaine moneths because there Eusebius computation is followed 7. Quest. In which yeare after the passion of Christ Paul was conuerted It followeth now that such matters be briefly touched which concerne this holy Apopostle after he was conuerted to the faith of Christ and first of the time of his conuersion 1. Whereas it is most euident that S. Stephen was stoned to death after the most glorious ascension of Christ and that S. Pauls conuersion followed after that blessed Martyrs death some doe thinke that Stephen was put to death 7. yeares after Christs ascension and so consequently S. Pauls conuersion happened likewise 7. yeares after this opinion Nicephorus lib. 2. c. 3. ascribeth to Euodius the successor of S. Peter in Antioch But there is no probabilitie of this opinion for it is not like that the Church had rest without persecution so long that is 7. yeares after Christs ascension And the coniecture of some is that 7. yeares are put for 7. moneths by some corruption and fault in the copies for so many moneths there are betweene the ascension of Christ and the martyrdome of S. Stephen 2. Some thinke that Paul was conuerted in the first yeare after the passion of our blessed Sauiour vpon the 25. day of Ianuarie so Eusebius and Beda But because S. Stephen is held to haue suffered vpon the 26. day of Ianuarie in the first yeare after Christs passion from which day to the 25. day of Ianuarie when S. Paul according to the receiued opinion was conuerted is not aboue a moneth in which time all those things could not be fulfilled which are recorded by S. Luke Act. c. 8. S. Pauls conuersion could not fall out in the first yeare after the passion of Christ. This matter is not helped by the author of the scholasticall historie vpon the Acts of the Apostles c. 46. who thus distinguisheth that if the first yeare of Christs passion be reckoned according to the vsuall account that is from Ianuarie when the Romane yeare beganne then S. Paul was conuerted in the second yeare but if from the time of Christs passion then it was in the first yeare for still the same doubt remaineth that in this reckoning there was but one moneth betweene the martyrdome of S. Stephen and the conuersion of S. Paul 3. Wherefore the opinion of Oecumenius vpon the last chapter of the Acts of the Apostles is more probable that S. Paul was indeede conuerted in the second yeare counting from the time of Christs passion so that from the most holy death of our blessed Sauiour vnto the conuersion of Saint Paul which is held by a generall receiued opinion to haue beene vpon the 25. day of Ianuarie there was runne one whole yeare and tenne moneths 8. Quest. At what age S. Paul was conuerted 1. Ambrose and Theodoret vpon the 7. chapter of the 1. epistle to the Corinthians thinke that S. Paul at the time of his conuersion was so young a man that he was not meete for mariage so that in their opinion he could not then be aboue 20. yeares old this their opinion may seeme to be grounded vpon this reason because Act. 7.58 Saint Luke speaking of Saint Paul saith that the witnesses laide downe their garments at the feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a young man called Saul But that word hath not so much respect vnto his age and youth as to his courage and fiercenesse as the word signifieth as Budeus sheweth whereupon Euripides calleth bold and insolent speach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Saint Paul was not so very a young man appeareth because he is tearmed by an other word Ananias saith chap. 9.13 We haue heard by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this man 2. And further that S. Paul was not so young a man at the time of his conversion may be shewed by these reasons 1. S. Paul himselfe saith Act. 26.6 As touching my life from my youth and what it was from the beginning among mine owne nation at Ierusalem know all the Iewes it seemeth then that he spent his youth among the Iewes before his conuersion 2. Those things which S. Paul reporteth to haue beene done by him before his conuersion agree not vnto S. Pauls youth Act. 26.9 I also verily thought in my selfe that I ought to doe many contrarie things against the name of Iesus c. many of the Saints I put in prison hauing receiued authoritie of the high Priests and when they were put to death I gaue sentence this iudgement of S. Paul and authoritie committed vnto him were not incident vnto a very youth 3. If S. Paul were but about 20. yeares of age when he was conuerted it would follow that he exceeded not 46. yeares in the 4. yeare of Nero when he is thought to haue written his Epistle to Philemon but then he called himselfe aged Paul for from the 20. yeare of Tiberius which was the 2. yeare after Christs passion when Paul was conuerted vnto the 4. of Nero are but 25. or 26. yeares It would follow also hereupon that S. Paul suffering as Hierome thinketh in the 37. yeare after the passion of Christ was not aboue 55. yeare old whereas Chrysostome thinketh that he was aboue 68. yeares when he suffered so that by this account he will be found to haue beene more then 30. yeares of age when he was conuerted 9. Quest. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 1. Some are of opinion that in the space of those three daies while Paul continued blind after Iesus had spoken to him by the way Act. 9.9 that he then was taken vp into the third heauen and heard such things as were not to be vttered of which his rauishing in the spirit S. Paul writeth 2. Corinth 12. of this opinion are Thomas Lyranus Carthusianus vpon that place Ioannes Driedo lib. 1. de scriptur c. 2. But this opinion is easily refuted for the Apostle saith that thing happened vnto him 14. yeares before he writ that epistle now this second epistle to the Corinthians he is held to haue written in the beginning of the raigne of Nero from thence counting 14. yeares we still come to
because he so purposed and promised in his Epistles 3. But he did not visit onely the East Churches but as Eusebius saith it is like ad Evangelium passim praedicandum se denno recepisse that he returned to preach the Gospel againe euery where 4. Yet to Ephesus it is certaine he returned not for he himselfe had told them that they should see his face no more Act. 20.38 And whether euer he were in Spaine it shall be shewed when we come to that place in the 15. chapter 13. Quest. In what yeare after the passion of Christ and of Nero his raigne S. Paul was put to death at Rome 1. Pererius alleadging for his authors Metaphrastes Dyonisius Bishop of Corinth Onuphrius in his Chronicle and Baronius thinketh that S. Paul was martyred in the 13. yeare of Nero his raigne in the 8. moneth and in the 36. yeare from the passion of Christ. 2. Beda vpon the 15. c. of the Acts assigneth Pauls death to the 38. yeare after the passion of Christ. 3. Thomas yet goeth further and saith it happened in the 40. yeare after Christs passion in 2. cap. ad Galat. But if either of these two latter opinions were true S. Paul should not haue suffered vnder Nero which is against the common receiued opinion of all 4. Therefore it is more probable according to the receiued tradition that S. Paul died in the 14. yeare of Nero his raigne and in the 37. yeare after the passion of Christ as Eusebius in Chronic. and Hierom. lib. de script Ecclesiast Pererius obiection that Nero died about the 10. of Iune in his 14. yeare whereas S. Paul and S. Peter suffered the 29. of Iune and therefore they could not be put to death in Neros raigne may be thus answered that it is vncertaine at what time of the yeare or in what moneth Nero died he buildeth onely vpon the coniecture of Onuphrius as hath beene shewed before qu. 6. toward the end whose testimonie is not sufficient to waigh against the authoritie of Eusebius Hierome and others who place S. Pauls death in the 14. yeare of Nero. But Epiphanius is farre wide who thinketh S. Paul to haue died in the 12. yeare of Nero in haer 27. which was the 35. yeare after the passion of Christ who herein is against the opinion of all other 14. Quest. Of Pauls person and of the manner and place of his death 1. Concerning S. Pauls person Nicephorus thus describeth him lib. 2. c. 37. that he was of stature small and somewhat stooping of a whitely face small head comely eyes low eye-browes a comming nose a thicke beard somewhat long full of gray haires as likewise was his head of comely grace shewing some diuine thing to be in him Chrysostome in his homilie de principib Apostol saith that for his stature he was but 3. cubic high whereas a mans vsuall stature is toward foure cubits which if it were so the reason may euidently appeare why the false Apostles said that Pauls bodily presence was weake 2. Cor. 10.10 they might disdaine his person for his small stature 2. For the place where S. Paul was beheaded the generall opinion is that it was in the way Hostrensis where Constantine erected a Temple bearing S. Pauls name and there was he buried But Pererius by the authoritie of Gregorie thinketh that he was put to death ad aquas Salviaâ— in a place called the Salvian waters the matter is not great yet there is more probabilitie for the former opinion 3. It is also generally receiued that S. Paul and S. Peter were both put to death on the same day at Rome But Prudentius in his verses de festo Apostolor and August Tom. 10. serm 4. de fest Apost are of opinion that Paul suffered vpon the same day that Peter did but a yeare after the matter is not great though Gelasius condemne them as heretikes which denie that S. Peter and S. Paul suffered in one day together 15. Quest. What mooued Nero to put the holy Apostle to death 1. Some doe thinke that this was the cause when Simon Magus to prooue himselfe to the Romanes to be a God by the helpe of the Deuill did flie aloft in the ayre by the prayers of Peter the Deuill beeing driuen away that wicked Sorcerer fell downe beeing forsaken of his spirit and so was broken in pieces whereupon Nero was incensed against the Apostle thus Hegesippus lib. 3. c. 2. Ambr. lib. 5. epist. de tradend basilic Arnob. lib. 2. advers Gentil with others But this reason if this report were true as it may be doubted of rather sheweth the cause why Peter was put to death then Paul 2. Chrysostome and Theophylatt vpon the 4. c. of the second to Timothie doe alleadge this to be the cause because Paul had conuerted to the Christian faith Neros butler whome he made great account of and thereupon he commanded him to be beheaded 3. Simeon Metaphrastes in commentar peregrinat Petri Paul affirmeth out of Chrysostome that Nero raged against S. Paul because he had conuerted one of Nero his concubines which afterward refused to haue companie with him But these two may seeme to be but mens coniectures if this had beene the cause Nero would haue put Paul to death at his first imprisonment for then he had conuerted diuers of Cesars houshold whose commendations he sendeth to the Philippians but after this he was enlarged as may be collected c. 1.25 4. Severus Sulpitius lib. 2. giueth an other reason why Nero persecuted Paul to death which was this Nero hauing set Rome on fire and laid it vnto the Christians charge wherof there was then a great number in the citie and this occasion Nero tooke to persecute the Christians and put them to diuers torments some he caused to be couered with beasts skinnes and to be woorried with dogges some were nay led to crosses some were burnt in the night that their fires might qualifie the darknes of the night and in this hoat persecution mooued vpon this occasion Paul was put to death But Pererius confuteth this opinion by this reason this setting of the citie on fire happened in the tenth yeare of Nero as Eusebius noteth in his Chronicle but S. Paul suffered in the 14. yeare of Nero. 5. But we neede assigne no other cause of Nero his rage against this blessed Apostle then this which Eusebius and Hierome both doe touch as is partly shewed before Quest. 12. that Pauls defence was at his first imprisonment admitted and thereupon deliuered because Nero at the first caried himselfe as a gentle Prince but in the end he became a most sauage Tyrant and then his hatred was such against the Christians that Paul could not escape his bloodie hands It was then the crueltie of that bloodie Tyrant ioyned with a wicked detestation of the Christian faith that prouoked this beastly Tyrant to shew his rage in putting to death this holy Apostle we neede not seeke for any further reason And
beene immortall 2. the Apostle saith Rom. 6.23 the wages of sinne is death he speaketh of death in generall euerie kind of death both spirituall and corporall is the reward of sinne 3. the propagation of sinne doth indeede bring with it also propagation of death as the Apostle here saith sinne entred by Adam and death by sinne if sinne then had not entred neither should death haue entred 3. But thus it is obiected on the contrarie that death to mankind is naturall and not brought in by sinne 1. Obiect The bodie of man is compounded of dissonant and contrarie qualities and therefore naturally is apt to be dissolued and if there be a naturall aptnesse and power to die there should also haue followed a naturall act of dying Answ. 1. Pererius answeareth that indeede if man be considered secundum nudam natura conditionem according to the bare and naked condition of his nature he was by nature mortall as other creatures but beeing considered as he receiued a supernaturall grace from God death was not naturall but a punishment of sinne Perer. numer 34. But this answear is insufficient and vntrue for there should not haue beene so much as any possibilitie of death in the world if sinne had not entred he then answeareth onely concerning the act of dying which should be suspended by a supernaturall gift he taketh not away the possibilitie of dying and this supernaturall gift was no other then the dignitie and excellencie of mans nature made by creation immortall if he had not sinned 2. wherefore our more full answear is that mans bodie though consisting of diuerse elements yet was made of such an harmonaicall constitution and temper as no dissolution should haue followed if he had not sinned such as shall be the state and condition of our bodies in the resurrection 2. Obiect If death be the punishment of sinne God should be the author of death because he is the author of punishment Answ. 1. Pererius saith that God is not directly the cause of death but either consequenter by way of consequent because he made man of a dissoluble matter whereupon death ensueth or occasionaliter by way of occasion because he tooke away from man that supernaturall gift whereby he should haue beene preserued from mortallitie but God efficiciter is not the efficient cause of death which is a meere priuation But this answear also is insufficient for neither should death haue followed by reason of any such dissoluble matter if Adam had not sinned neither needed there any such supernaturall gift beside the priuiledge and dignitie of mans creation 2. wherefore we answer further that as God created light darkenes he created not but disposed of it so he made not death but as it is a punishment God as a disposer rather and a iust iudge then an author inflicteth it 3. Obiect Christ died and yet had no sinne therefore death is a naturall thing not imposed as a punishment for sinne Answ. 1. Origen here answeareth that as Christ knewe no sinne yet per assumptionem â—â— uis dicitur factus esse peccatum c. yet by the taking of our flesh he is said to be made sinne for vs so also he died for vs c. the death then which he vndertooke was not a punishment vpon him in respect of his owne sinne which he had not but of ours which was imputed vnto him 2. Origen saith further mortem quam nulli debuit sponte non necessitate suscepit the death which he ought to none he did willingly vndertake not of necessitie as Christ himselfe saith I haue power to lay down my life and power to take it againe 3. adde herevnto that mors in eo imperium non habuit c. death had no power or command ouer lum Mart. for he rose againe from death triumphantly which sheweth that he yeelded not vnto death of necessitie for then he could not haue shaken off so soone the bands of death againe Quest. 23. Of the meaning of the Apostle in these words in whom all haue sinned and of the best reading thereof ver 12. 1. Erasmus will haue the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be interpreted eo quod or quandoquidem in so much or because so also Calvin Martyr Osiander and our English translations and Erasmus reason is because the Scripture vseth an other phrase in that sense as 1. Cor. 15.22 as in Adam all die the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this reason may be easily taken away for sometime in Scripture the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Heb. 9.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testament is confirmed in the dead Beza and Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meates And this interpretation of Erasmus is the rather to be misliked because he would not haue this vnderstood of originall sinne but of euery ones proper and particular sinnes as Theodoret before him and so we should want a speciall place for the proofe of originall sinne 2. Wherefore the better reading is in whom that is in Adam all haue sinned so reade Origen Chrysostome Phatius in Oecumenius Theophylact whom Beza Pareus followe and there are three things which may serue for the antecedent to this relatiue in whom either sinne or death or that one man namely Adam before spoken of but not the first because sinne in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the feminine gender and so cannot answer vnto the Greeke relatiue which is of the masculine gender nor the second for it were an improper speech to say in the which death all haue sinned for as Augustine saith in peccato moriuntur homines non in morte peccant men die in sinne they are not said to sinne in death and so Augustine resolueth that in primo homine omnes peccasse intelliguntur all are vnderstood to haue sinned in the first man Adam c. and to this purpose Augustine in the same place alleadgeth Hilarius Quest. 24. Whether the Apostle meane originall or actuall sinnes saying in whom all haue sinned 1. Erasmus in his annotations vpon this place contending that it should be rather read for as much as all men haue sinned then in whom all men haue sinned thinketh that this place is not vnderstood of originall but of actuall sinnes who although he professe that he is an enemie to the heresie of the Pelagians which denie originall sinne yet contendeth both by the authoritie of the Fathers as Hierome and Origen and by the scope of the place that the Apostle must be vnderstood to speake of actuall sinnes But all this may easily be answered 1. those commentaries which passe vnder the name of Hierome are verily thought not to be his but Augustine coniectureth that they might be written by Pelagius that supposed author excepteth Abraham Isaac Iacob that they were free from this death namely the spiriturall death of the soule whereas euen
an enemie to God for if it were so that this enemie were natura non voluntatis in nature not in the will of man there would be no reconciliation for things in nature contrarie and enemies one to the other cannot be reconciled 2. The Manichees also are here confuted who did hold that sinne was of God as the anchor and beginner thereof for they did make two beginnings one of good the other of euill and two Princes one of light the other of darkenes this wicked fansie is here confuted for the Apostle sheweth that sinne entred by Adam and so descended to his posteritie Faius Controv. 17. That all sinnes are mortall and worthie of death by nature v. 12. And death by sinne if then death came in by sinne yea children hauing onely originall sinne are subiect to death hence it is euident that all sinnes are in themselues worthie of death so that it is a vaine distinction which the Romanists make betweene veniall and mortall sinnes as though some sinnes were pardonable in their owne nature In that some sinnes are pardonable it is of grace and mercie in God not in the qualitie and propertie of the sinne Martyr Indeede there is some sinne remissible some irremissible as sinne against the holy Ghost but this difference ariseth not so much from the nature of the sinne as from the qualitie of the offender whose heart is so hardened that he cannot repent him of the blasphemie against the spirit Neither yet doth it followe if all sinnes are mortall in their owne nature that therefore all sinnes are equall for as there are degrees in the punishment of death so there are degrees in the sinnes themselues and though euen great offences are pardonable in the mercie of God yet pardon in such sinnes is more hardly obtained Controv. 18. That Henoch and Elias are not yet aliue in their bodies v. 12. And so death went ouer all men Hence then it is concluded that Elias and Heâ—â—â— doe not yet liue in their bodies whom the Romanists hold shall come in the ende of the world to preach against Antichrist Gorrhan would thus helpe the matter that deâ—h entred vpon them reatis non actu not in act but in the guilt their death is deferred it is not taken away c. for they hold that they shall be killed by Antichrist in the ende of the word Contra. 1. That it is appointed vnto men to die the Apostle testifieth Heb. 9.27 none are exempted from the common law of death as it is said 2. Sam. 14.14 We must needes die and we are as water spilt vpon the ground that cannot be gathered vp againe and the Psalmist saith Psal. 88.48 What man liueth and shall not see death Therefore Henoch and Elias are subiect to this generall law of death 2. And if they were yet aliue they must be either in the celestiall or terrestiall Paradise but the terrestiall was destroied in the flood and there they could not be preserued and from the celestiall Paradise none can returne to die againe that is no place or habitation for mortall creatures See further hereof Synops. Centur. 5. er 32. Controv. 19. The Virgin Marie conceiued in originall sinne The Romanists in their annotations vpon the 14. v. doe affirme that whereas all other are conceiued and borne in originall sinne Christ onely is excepted and his mother for his honour and by his speciall protection as many godly men iudge preserued from the some c. Contra. 1. But this error is euidently confuted by the Apostles words who saith that in him that is in Adam all haue sinned therefore euen the Virgin Marie also for onely Christ was conceiued by the holy Ghost without the seed of man of a virgin and therefore he onely was conceiued without sinne 2. and it was more for Christs honour to be borne of a sinner himselfe no sinner to shewe his puritie and perfection then come cleane and vndefiled euen out a vessel not naturally cleansed from sinne 3. If the holy Virgin must be conceiued without sinne because of her Sonne that was borne without sinne then by the same reason the mother of Marie must haue the same priuiledge because she brought forth Marie without sinne and so her mother before her and thus this priuiledge must runne vp still vnto Christs progenitors 4. Why are they afraid to determine this point absolutely that Marie was conceiued without sinne but set it downe onely as a priuate opinion of some godly men whereas Sixtus the 4. hath decreed it was so and thereupon for the strengthening of his opinion instituted the feast of the conception of the Virgin Marie and added these words to the salutation of Marie benedicta sit Anna mater tua de qua sine macula tua processit caro virginea and blessed be Anna thy mother from whom thy virgins flesh proceeded without spot 5. they will not denie but that Bernard the Master of sentences Thomas Aquin. and before them Augustine were godly and deuout men all which held the contrarie that the Virgin Marie was not conceiued without sinne August de Genes ad liter lib. 10. c. 18. Bernard epist. 174. Magister lib. 3. distinct â— Thom. Aquin. vpon that place Controv. 20. Against merits v. 16. The gift is of many offences hence is inferred that seeing our iustification by Christ is called a grace and gift that it proceedeth from the free loue grace and fauour of God Pareus here well inferreth facessant ergo merita congrus c. away with all merits either of congruitie as preparations vnto grace or of condignitie vnto saluation for if our iustification and saluation were of merit or worke it were not of grace as the Apostle concludeth Rom. 11.6 If it be of grace it is no more of workes for then worke were no more worke c. 21. Controv. That the punishment of originall sinne is euerlasting death v. 18. By the offence of one the fault came of all vnto condemnation c. Here are two opinions to be refuted the first is of those which either promised vnto Infants dying without baptisme in originall sinne the kingdome of heauen as one Vincentius did hold whome Augustine confuseth lib. 1. de origin animae c. 9. or els did assure vnto them an happie estate in some middle place betweene heauen and hell as the Pelagians August haeres 88. vnto which opinion Pighius and Cathariâ—us two Popish champions come very neere who thinke that Infants dying in their infancie and so in originall sinne should enioy an happie and blessed estate here in earth after the generall resurrection The other opinion is generally of the Romanists which hold that Infants dying without baptisme shall haue poenam damni the punishment onely of losse in beeing depriued of the vision of God but they shall not haue poenata sensus the punishment or torment of sense or feeling and here some doe exempt them from all torment both inward and outward as Thomas
his delight and ioying in good in his inner man but he is captiued by the lawe of his members vnto sinne v. 22.23 The issue is this first he desireth and expecteth to be deliuered from this spirituall bondage and captiuitie ver 24. secondly he giueth thanks for this freedome in Christ that he is not yet wholly captiued vnto sinne but in his spirit he serueth the lawe of God 3. The questions and doubts discussed Quest. 1. How the law is said to haue dominion ouer a man as long as he liueth 1. We must here distinguish betweene these two cessare legem the law to cease and dominionem legis cessare the dominion of the law to cease Theodoret thinketh that the Apostle treateth of the ceasing of the law so also Gorrhan but that the law is not ceased the Apostle sheweth afterward giuing an instance in one of the commandements Thou shalt not lust but the dominion of the law is ceased which serued to condemne but we are vnder grace which hath deliuered vs from the bondage of the law Tolet. annot 1. 2. By the lawe 1. neither with Sedulius doe we vnderstand the lawe of nature for he speaketh vnto the Iewes that knewe the lawe whereas the lawe of nature was knowne also vnto the Gentiles 2. neither with Ambrose by the lawe doe we meane the Gospel for we are not dead vnto this lawe as the Apostle saith v. 4. we are dead to the law 3. neither is the lawe of the members here vnderstood as Origen which is alwaies euill rebelling against the lawe of the word but the lawe which the Apostle here speaketh of is holy and good ver 12. 4. nor yet doe we vnderstand the ciuill lawe of the Romanes to whom the Apostle doth write as knowing their owne lawes as Haymo and Lyranus indifferently vnderstandeth Lex Mosaica vel Civilis the Mosaicall or Ciuill lawe 5. The Apostle then maketh mention of the morall law of Moses as is euident by that instance which afterward he bringeth in of that commandement Thou shalt not couet Tolet. Mart. Pareus 3. These words while he liveth are diuersly interpreted 1. some referre it to the law as long as the lawe liveth or remaineth so Origen Ambrose Erasmus and Origen addeth this reason because the man is afterward resembled to the lawe who beeing dead the woman is free but this reason sheweth that it must be referred rather to the man then the law 2. and so indeede it is more fitly said of the man while he liueth then of the lawe and in grammaticall construction it is better referred to the nearer word then the further off Beza 3. some doe ioyne it vnto man which word because in the Greeke signifieth both sexes Chrysostome thinketh that the death of both is insinuated for if the woman be free when her husband is dead much more when she is dead also but then this verse should be confounded in sense with that which followeth whereas the Apostle speaketh first in generall of the lawe which onely beareth rule ouer a man while he liueth and then of the particular lawe of matrimonie 4. some thinke that these words while he or it liueth are indifferently referred either to the lawe or man for both we are said to be dead to the lawe v. 4. and the lawe also is said to be dead v. 6. Mart. but it is better ioyned with man as the nearest word 4. Tolet thinketh that the Apostle speaketh not here generally of the law of Moses but of the particular law of matrimonie annot 4. but as is before shewed it is better to vnderstand the Apostle to speake generally here of the law which bindeth a man onely while he liueth and so we are dead in Christ and no longer bound to the law and then he doth illustrate the same by the particular law of marriage the law was as the man or rather sinne that receiued strength by the law we as the wife the law beeing dead in Christ in respect of the bondage thereof we are free Pareus 2. Quest. Whether the woman be simply free if the man be once dead v. 3. If the man be dead she is free Lyranus giueth this note that if the man should chance to die and yet be raised againe as some were the woman were not bound in that case to receiue the man as her husband nisi de condecentia but in decencie onely and supervenienti novo consensu by a new consent and contract Pererius affirmeth the same and giueth instance of Lazarus that if any should rise againe as he did non futuram vxorem eius quae ante fuerat she should not be his wife that was before but vpon a new contract Contra. Though this be but a curious and vnnecessarie question yet because the occasion is ministred by them it shall not be amisse herein to examine the truth Indeede when we shall rise againe to an immortall state as in the generall resurrection neither the man shall be bound to the wife nor the wife to the husband because they shall neither marrie nor be giuen in marriage but when any is miraculously raised againe to the mortall state and condition of this life the case is otherwise as may appeare by these reasons 1. Other coniunctions which are not so neare as betweene the father or mother and the children doe not cease neither are extinct by such a temporall death as it is saide Heb. 11.35 The women receiued their dead raised to life that is the mothers acknowledged their children raised againe as the widow of Sarepta and the Shunamite had their sonnes restored vnto them againe beeing dead the one by the Prophet Elias the other by the Prophet Elisha the question is whether those children so raised were freed from the obedience of their parents I thinke not no more is the wife in that case freed from her husband because the coniunction is nearer betweene the man and wife as Gen. 2.24 Therefore shall a man leaue his father and mother and cleaue to his wife 2. When the Sadduces put the question to Christ of a woman that was married to seuen brethren whose wife she should be in the resurrection our Sauiour answered them not that the woman was free from them all by death but because that in the resurrection they neither marrie not are married but are as the Angels in heauen Matth. 22.30 So then the reason why they are free after death is not simply because they are dead but because they shall rise to an incorruptible state and not returne from death againe to their former mortall condition 3. Pererius himselfe confesseth that if one that is baptized or hath receiued orders should be raised from death he should not neede to be baptized or consecrated againe because those Sacraments do imprint in the soule an indeleble character so doth not matrimonie But this may serue as an argument against his conceit that matrimonie in this case shall no more be iterated
as Bucer Hyper. for the Apostle speaketh of sinnes not of the law which sheweth the reward of sinne to be death 2. nor yet is the meaning it flie me per perpeirationem peccati by the committing of sinne Hugo inducendo ad opus in bringing sinne into act Lyran. for though one sinne may bring forth an other yet sinne is one thing death an other which is the stipend or wages of sinne 3. Osiander thus lepit eum adigere ad desperationem it begonne to driue him to despaire but the Apostle speaketh not of his particulate case but of the generall effect of sinne whereof he giueth instance in himselfe 4. therefore the meaning rather is concilionit vnibi mortem it procured death vnto me Pere ad mortem eternam tradit it deliuereth me ouer to eternall death Gorrhan addicit morti maketh one guiltie of death Fuius which must be vnderstood of the proper fruit and effect of sinne without the grace and mercie of God Quest. 21. How the law is said to be holy iust good and likewise the commandement 1. Concerning the first the commendation and titles of the law 1. Thomas and Caietane referre the holines of the law to the ceremoniall precepts the iustnes to the iudiciâ—s the goodnes to the morall 2. Lyranus it was holy in teaching our dutie to God iust in prescribing duties toward our neighbor good in respect of our selues teaching vs what is good and right 3. Haymo doth not distinguish these but saith the law is holy iust good because it commandeth holines equitie goodnes and intendeth to make the obseruers such so also Calvin Martyr with others 4. But Theodoret better distinguisheth them thus whom Oecomenius followeth the law is holy in respect of the matter because it prescribeth holy things iust in propounding rewards and punishments good in respect of the end to bring the obseruer vnto goodnes of life 5. Pareus distinguisheth them in like manner but he addeth further that all these titles are giuen vnto the law in the foresaid respects both with relation to the author who is most holy iust and good and to the doctrine it selfe of the law which is likewise holy iust and good and in regard of the effects of holines goodnes which is wrought in man before his fall and it shall bring forth in the state of glorie though now it faileth of the effect by reason of mans infirmitie 2. Whereas the Apostle speaketh both of the law and precept or commandement 1. Vatablus taketh them for the same herein following Origen but then the Apostle should seeme to commit a tautalogie 2. Oecumenius taketh the law for Moses law the precept for that which was giuen to Adam but this opinion is refused before 3. Theophylact will haue the commandement as generall the law as the particular because there are other commandements beside the law 4. so also Osiander Nazianzen as Faius reporteth him will haue the law so called in respect of vs because it containeth a rule of such things as are to be done and a commandement as it is prescribed of God 5. The most of our new writers do thus distinguish them the law quicquid ea pracipitur whatsoeuer is coÌ„manded therein Martyr Calvin and before them Hugo Cardin. 6. But I preferre Beza his interpretation whom Pareus followeth who by the law vnderstandeth generally the whole decaloge by the commandement that particular precept wherein he gaue instance before namely that Thou shalt not lust yet Haymo will haue one commandement here taken for all 22. Quest. How sinne is said to be out of measure sinnefull 1. Methodius in Epiphanius whom Gorrhan followeth still continueth his interpretation vnderstanding here the Deuill that he is this sinne out of measure by his manifold temptations causing men to sinne but the Apostle speaketh properly of sinne which is discerned and knowne by the law and so is not the Deuill Pareus 2. Ambrose as he is alleadged by Pet. Mart. doth inferre vpon these words out of measure that there is a certaine measure and degree of sinne the which if a sinner once passe his punishment shall be no longer deferred as he sheweth by the iudgement of God vpon the Sodomites and Cananites but this is not the Apostles meaning here 3. Faius will haue this vnderstood not of sinne it selfe but of the sinner that he is become by transgressing the law in a manner sinne it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinner is made as it were sinne But the Apostle still speaketh of the fruits of sinne in the sinner and as Origen saith finxit personam peccati he signeth a certaine person of sinne 4. The meaning then is this that sinne by the commandement was more inflamed and encreased quia minus peccati est si quod non prohibetur admittas it is a lesse sinne to commit that which is not forbidden Origen and so Ambrose because sinne of knowledge is worse then sinne of ignorance because it sheweth contempt l. de Iob. c. 4. and hereby the multitude of sinnes is expressed invalescenie cupiditate ruimus in omnia concupiscence and lust encreasing we rush into all sinnes Martyr and so Augustine expoundeth it of the abounding of sinne lib. 1. quest ad Simplic qu. 1. the vehemencie and rage of sinne is hereby signified which as it were rising against the lawe sinneth so much the more like as an horse that is vnbroken the more he is curbed with the bridle the more he stingeth out Par. and as he which is sicke of a feuer is more inflamed by wine which is by reason of the infirmitie the wine is not properly the cause LyraÌ„ 5. But whereas Hierome epist. ad Algas thinketh that the Apostle committeth here solecisme because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinner is of the masculine gender and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne of the feminine Erasmus well obserueth that here is no solecisme at all for it is vsuall in the Aâ—oâ—â—e dialect to ioyne an adiectiue of the masculine with a substantine of the feminine as Beza obserueth the like Rom. 1.20 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power beeing of the feminine gender 6. But whereas the Apostle saith the law is iust it followeth not hereupon that we are iustified thereby for the Apostle else where saith Gal. 3.11 that no man is iustified by the law Gorrhan giueth this solution that the Apostle meaneth the ceremoniall law but euen the Apostle excludeth the morall law from beeing able to iustifie vs the best answer is that the Apostle sheweth what the law is in it selfe it was giuen to iustifie vs but that which was ordained vnto life is found to be vnto death as the Apostle said before v. 10. by reason of the iufirmitie of man and the corruption of his nature And againe whereas the Apostle saith here the lawe is good and yet the Lord by his Prophet saith Ezech. 20.25 I gaue them
〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 2. Thess. 1.6 dwelleth in you but if any haue not the Spirit of Christ the same is not his 10 And if Christ be in you the bodie is dead because of sinne but the Spirit is life because of righteousnes for righteousnes sake B.G. 11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies by his spirit because of his Spirit V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to a genitiue case rather signifieth by that dwelleth in you 12 Therefore brethren we are debters not to the flesh to liue after the flesh 13 For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie flesh L. by the Spirit ye shall liue 14 For as many as are led driuen V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit they are the sonnes of God 15 For ye haue not receiued the spirit of bondage againe vnto feare but ye haue receiued the spirit of adoption of Sonnes S. of the Sonnes of God L. add whereby wherein L. we crie Abba father 16 The same spirit beareth witnesse with our spirit that we are the sonnes of God 17 If we be sonnes children G. we are also heires euen the heires of God and ioynt heires heires annexed G. partakers of the inheritance of S. coheires Be. V. with Christ if so be we suffer together with him that we may be also glorified together with him 18 For I count that the afflictions of this present time are not answerable or meete V. Be. S. worthie L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie beeing construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather taken in the first sense to the glorie which shall be reuealed vnto vs. 19 For the earnest expectation B. fervent desire G. expecting with lifting vp the head Be. or fastening of the eyes S. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of the creature the created world Be. waiteth when the sonnes of God should be reuealed 20 Because the creature the created world Be. is subiect to vanitie not of it owne will but by reason of him which hath made it subiect subdued it vnder hope G.B. but these words vnder hope are better referred to the next verse B. S. 21 Vnder hope that the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God 22 For we knowe that euerie creature the world created Be. all the creatures S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth together or sigheth and trauaileth in paine together with vs vnto this present 23 And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh groane L. V. mourne B. in our selues waiting for the adoption of the sonnes of God L. ad euen the redemption of the bodie 24 For we are saued by hope but hope that is seene is not hope for that which one seeth why not how G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he hope for 25 But if we hope for that we see not we doe with patience abide it expect it Be. 26 Likewise the spirit also helpeth our infirmities for this what we should pray for as we ought we knowe not but the spirit it selfe maketh intercession maketh request L.G. with sighes groanes B.S.V. which cannot be expressed 27 But he that searcheth the hearts knoweth what is the meaning sense Be. vnderstanding S. desire L. affection V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense meaning of the spirit for he maketh intercession for the Saints according to God that is according to his will S. G. according to his pleasure B. 28 Also we knowe that to those which loue God all things work together God helpeth them in euerie thing S. ad for the best vnto good Gr. euen vnto them which are called of his purpose predestinate to be called S. called to be Saints ad of his purpose L. 29 For those whom he knewe before he also predestinate to be like fashioned or conformable to the image of his sonne that he might be the first borne among many brethren 30 Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified 31 What shall we then say to these things if God be for vs on our side B. G. who can be against vs 32 Who spared not his owne Sonne but gaue him vp for vs all how shall he not also with him giue vs all things 33 Who shall lay any thing to the charge or put in any accusation against Be. of Gods chosen it is God that iustifieth 34 Who is he that condemneth who shall condemne det G. it is Christ which is dead or rather which is risen againe who is at the right hand of God and maketh intercession B. Be. L. maketh request G. for vs. 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or the sword 36 As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter 37 Neuerthelesse in all these things we are more then conquerors we doe ouercome L. S.V.B. but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then simply to ouercome thorough him that loued vs. 38. For I am perswaded am certaine V. B. that neither death nor life nor Angels nor principalities nor powers not things present nor things to come nor strength ad L. 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. 2. The Argument Method and Parts In this Chapter the Apostle concluding the doctrine of iustification remooueth and taketh away the impediments 1. the reliques remainder of sinne in the sonnes of God doe not hinder their iustification to v. 17.2 neither are their afflictions an impediment which he exhorteth them by diuerse reasons patiently to suffer to v. 31.3 then he concludeth with the certaintie of saluation in the elect v. 31. to the end 1. The first impediment that the reliques of sinne which remaine in the seruants of Christ whereof the Apostle gaue instance in himselfe in the former Chapter doe not hinder their saluation he taketh away but with a double limitation if they be in Christ and doe not walke after the flesh both which are propounded v. 1. and afterward amplified and handled more at large The first limitation he setteth forth 1. by the fruites and effects of the spirit in the faithfull in freeing them from sinne and so from death and condemnation whereof he giueth instance in himselfe v. 2. from the end of Christs incarnation and death which was to destroie sinne and fulfill righteousnesse which the law could
from her 2. But the Master of sentences maketh fowre kinds of feare beside the naturall feare of death 1. There is mundanus timor a worldly feare as when a man forsaketh Christ for feare he should loose his life or goods this is a feare of men this is altogether perniciosus pernicious and dangerous 2. timor seruilis the seruile feare is when men doe well for feare of punishment this feare is good and profitable sed non sufficiens but not sufficient 3. there is a feare called initialis a feare in the beginning when one so feareth punishment as yet he is mooued with the loue of God and vertue this feare is bonus sufficiens a good feare and sufficient 4. then is there timor castus filialis the chast and filiall feare which bonus est perficiens is good and perfect and is nothing else but a reuerence of God ioyned with loue 3. Feare also is taken two wayes either in respect of the obiect for the commotion of the mind expecting some imminent or approaching danger or it signifieth onely a reuerence and obseruance which is the effect of the other and in this sense the spirit of feare is said to haue rested vpon Christ Isay. 11.2 in whom there was no feare of punishment which is due vnto sinne whereof Christ was free there was in him onely a reuerence of God observance and obedience the naturall feare of death also he had but thereof we speake not here and this kind of feare of God may be said also to be in the Angels and in the elect that are in heauen 4. But whereas the Apostle saith 1. Ioh. 4.18 there is no feare in loue 1. neither doth the Apostle speake of humane feare when one feareth to suffer persecution for Christ but he that loueth God expelleth all such feare he is readie to suffer any thing for Christ. 2. not yet doth he referre vs onely to that perfect loue of God which shall be in the next world when all feare shall be chased away 3. but he meaneth a seruile and desperate feare which is seuered from faith and hope which driueth to despaire such was the feare that Iudas had Quest. 18. Why the Apostle ioyneth together two words of the same sense Abba father 1. The first of these words is an Hebrewe or Syriake word and signifieth father and in three seuerall places in the Gospel doe we finde these two words repeated in this manner Mark 14.36 Galath 4.6 and in this place Augustine if the place be not corrupted faith that Abba is a Greeke word and pater a Latine epist. 178. but Augustine could not be ignorant that S. Paul wrot not in Latine and therefore that place in Augustine is most like to haue beene mistaken by the writers and such as copied it out Thomas saith better that Abba is an Hebrew word and pater father is both a Greeke and Latine word 2. Now why these two words of the same signification should be ioyned together there are diuerse reasons giuen 1. Chrysostome thinketh that the Apostle vseth the word Abba because it is puerorum legitimorum vocabulum that word which legitimate children doe vse they first of all learne to call father 2. Augustine serm 13. de verbis Apostol whom Anselme followeth thinketh that the Apostle vseth these two words one for the Iewes the other for the Gentiles to signifie the adoption and calling of them both to be one people so also Martyr and M. Calvin who applyeth here the prophesie of Isay c. 19.18 that all should speake the language of Canaan non respicit linguae idioma sed cordis harmomoniā he respecteth not the proprietie of the tongue but the harmonie and consent of the heart in the worshipping of God but Beza refuseth this as too curious 3. he therefore thinketh that the latter word is added as an explication of the former so also Pareus and Tolet annot 13. who giueth this as a reason because Christ in his prayer Mark 14.36 vseth this ingemination abba father and yet it is certaine he vsed onely the Hebrew word But this here may be answeared not as the ordinar gloss that Christ vsed both an Hebrew and Greeke word before his passion because he suffred both for Iewes and Gentiles for Christ spake in the Hebrew not in the Greeke tongue rather as the Syrian interpreter translateth Christ did double the word father father abba abba which the Euangelist retaineth in the first place because it was as familiarly knowne as the other 4. Lyranus thinketh that by the ingemination of this word is expressed duplex Dei paternitas a double kind of fatherhood in God one by creation common as well to the bad as good and a speciall kind of paternitie by adoption and grace peculiar to the righteous But the Apostle here speaketh onely of the invocation of the faithfull how they crie Abba father 5. Wherefore I resolue here with Erasmus that this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of conduplication this repetition facit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for more vehemencie it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more forcible and effectuall to double the word father Faius ista conduplicatio amplificationem continet this doubling of the word serueth for amplification Calvin as it is familiar and vsuall in Scripture for the Saints in their prayers to shewe their vehement affection to double the word Lord Lord. 3. Calvin here well obserueth how the Apostle hauing said before in the second person yee haue not receiued the spirit of bondage now changeth the person whereby we crie including himselfe vt sortem communem omnium sanctorum exprimeret to shewe the common condition of all the Saints Quest. 19. Of the testimonie of the spirit what it is v. 16. The spirit beareth witnesse 1. Caietan here well observeth that this testimonie of the spirit is internall for it testifieth vnto our spirit and conscience that we are the sonnes of God and beside it is a testimonie de facto in fact that we are indeed the sonnes of God not de possibili of a possibilitie onely that we may be thus farre Caietan well but he further sheweth that this testimonie of the spirit ariseth partly of our loue toward God partly of our continuall experience of Gods provident care in preserving of vs but Chrysostome well saith that this testimonie of the spirit is not onely vox praestiti charismatis sed praestantis illud paracleti the voice of the grace or gift which is conferred vpon vs but of the comforting spirit the comforter the testimonie then of the spirit is vnderstood to be an other thing beside the testimonie of the graces and effects of the spirit in vs. 2. Origen interpreteth this testimonie of the affection of the minde when we are obedient vnto God not for feare but of loue 3. Ambrose Anselme referre it to the imitation of God and Christ whereby the spirit maketh vs like vnto God
all the time of the world since the persecution of Abel but the second sense before seemeth to be the fittest 57. Quest. Wherein the faithfull are compared vnto sheepe We are counted as sheepe for the slaughter v. 36. 1. Gorrhan here obserueth eight seuerall points wherein they are resembled vnto sheepe 1. for their innocencie 2. their patience 3. their immolation and offering vp in sacrifice 4. their doctrine is as the milke 5. their godly conuersation as the fleece 6. the tyrants and persecutors are toward them as wolues 7. they are fruitfull in bringing forth many children vnto God as sheepe that bring out twinnes 8. they are obedient to Christ our chiefe shepheard as the sheepe heare the voice of the shepheard 2. But these resemblances are somewhat farre fetched and concerne not the scope of the Apostle here herein therefore this similitude consisteth 1. as Chrysostome Theophylast Haymo quia occiduntur sine reluctatione they are slaine without any resistance 2. sunt simplices they are simple as beseemeth the flocke of Christ. Martyr 3. like as butchers draw out the sheepe to be killed at their pleasure so tyrants vpon euery occasion make slaughter of Gods seruants euen as butchers slay their sheepe as it happened in France in the great massaker at Paris Lyons Orleans and other places Gryneus 4. like as sheepe are killed for their flesh and fleece so tyranni bona martyrum rapiebant did ceaze vpon the goods of the Martyrs 5. herein appeareth the conformitie betweene Christ and his members who was as a sheepe lead to the slaughter Isa. 53.7 Bucer 6. adde hereunto they are counted sicut â—ves morbidae as specked and diseased sheepe and so killed Gorrhan 58. Quest. How the faithfull are said to be more then conquerours 1. The vulgar Latine readeth onely superamus we ouercome so also Haymo and the Syrian translator so interpreteth but the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we doe more then ouercome 2. Which is diuersly expounded 1. Basil in Psal. 114. giueth this sense he ouercommeth which giueth not place to those troubles which are necessarily inflicted vpon him he doth more then ouercome qui vltro accersit molestiâ—â— c. which willingly doth offer himselfe â—â— endure more then is laid vpon him as Origen giueth instance in Iob who beside the plagues which were laid vpon him by the malice of Sathan did of himself 〈◊〉 vnto his sorâ—â—â—â—es as in renting his garments and scraping his sore wounds with a posthead c. but this obseruation seemeth somewhat curious 2. Chrysostome and Theophylâ—â—◠〈◊〉 referre it both vnto the afflictions which they suffer the persons which doe suffer and the persecutors which procure their suffrings in the first which are teâ—tations to trie them they are more then conquerors triumphyng in those things in quibus infidias patimur wherein we are sought to be supplanted and concerning the persons of the sufferers they ouercome with great facilitie sine sudore labore without sweat or labour and concerning the persecutors flagellati flagellatores vicimus we beeing whipped ouercame the whippers the patience of the Saints which is invincible vanquisheth and wearieth the tormentors 3. But the fittest sense is that we are more then conquerours because the Saints are nor only not broken and terrified with their manifold suffrings but doe also glorie and reioyce in their tribulation Beza and are brought vnto an heauenly kingdome wherein the excellencie of the victorie appeareth Osiand Quest. 59. Of the diuerse interpretations in generall of the 38.39 vers I am perswaded that neither life nor death c. 1. Hugo Card. here obserueth that the Apostle rehearseth an eleuen seuerall impediments which might hinder the certaintie of our saluation which is numerus transgressione the number of transgression because it exceedeth the number of the commandements by one and so hereby he thinketh whatsoeuer to be meant whereby a man may be seduced or induced to transgresse but this obseruation beside that it is curious is builded vpon a false ground for there are but onely tenne particulars named by the Apostle the eleuenth utque fortitudo nor strength is inserted by the Latine translator not beeing in the originall and Augustine omitteth it in citing of this text lib. de grat liber arb c. 17. though it be found in the allegation of Hierome epist. ad Algas qu. 9. yet seeing neither the Greeke originall nor the auncient Syriake translation hath it it is better omitted 2. Gorrhan setteth out this enumeration of the Apostle in diuerse heads as all kind of actions doe either tend ad esse or bene esse to the beeing of man or his well beeing the being of man is either preserued and that is by life or destroyed by death that which tendeth vnto mans well beeing is either by the spirituall creature onely or by the corporall onely or from the creature partly spirituall partly corporall which is man the spirituall creature is expressed by 3. names Angels principalities powers the corporall is distinguished in respect of things present or to come the creature both spirituall and temporall is set forth with three diuerse actions as of violence signified by fortitude or strength of craft and subtiâ—â—ie called depth or of prosperitie called here height But this curious diuision agreeth not with the simple and plaine enumeration which the Apostle vseth and beside he groundeth this conceit vpon the Latine text which addeth one word fortitude more then is in the originall he fayleth also in the particular explication of things present things to come bright depth as shall be seene afterward 3. Origen observeth well that as the Apostle had rehearsed before omnes humanas tentationes all humane tentations v. 35. as famine nakednesse the sword and such like nowe be reckoneth vp tentations maiores humanis greater then humane tentations as he speaketh of Angels principalities powers But that other note of his is not so good that whereas before the Apostle spake confidenter confidently saying in all these we are more then conquerours yet here valde tenuiter aijâ— he saith somewhat slenderly or faintely not that we are more then conquerours as before but nothing can separate vs c. whereas in truth the Apostle saying I am perswaded speaketh no lesse confidently then before Quest. 60. Of the diuerse interpretations in particular 1. Death nor life 1. Origen vnderstandeth by death the death of the soule which is a separation from God and by life the life of sinne 2. Chrysostome applyeth it to euerlasting death and an other immortall life that though they could promise vnto vs an other immortall life to separate vs from Christ we ought not to giue consent 3. Osiander interpreteth mors horrenda vita aerumâ—â—sa an horrible death and a miserable life 4. Lyranus vnderstandeth amor vitae the loue of this life and the feare of death the one threatened by persecutors the other promised 5. But it may be more generally taken for omnia
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
that not onely tenne or twenty yeares but vntill the comming of Christ vbi nunc facierum ornatus vbi vana gloria where is now the vaine glorie of women in tricking vp their faces learne of this woman what are the true ornaments not sought for in earth but laid vp in heauen This woman and her husband gaue entertainement to S. Paul two yeares and thou if thou wilt plenius illum habebis quà m illi shalt enioy him more fully then they neque anim aspectus Pauli tales illos fecit sed verba for it was not the fight of Paul but his words which graced them so much therefore accipe beatorum illorum libros c. take thou the bookes of those blessed men the Prophets and Apostles and thou shalt be as Priscilla which receiued Paul Hic est ecclesia ornatus ille theatrorum hic caelis dignus iste equis mulis this is the ornament of the Church the other to haue glistring apparell is for theaters and stages this is beseeming heauen the other to horse and mules this is often put about dead bodies namely costly apparell hic vero in sola splendet anima but the other onely shineth in the soule these true ornaments let vs all labour for Observ. 4. Of the profitable meditation of the punishment of hell Chrysostome vpon the diuersitie of gifts which S. Paul commendeth in the brethren whoÌ„ he saluteth in this chapter groundeth the difference of rewards and by a consequent he prooueth the punishment of the wicked in hell si non eisdem potientur iusti omnes c. quomodo cum iustis eadem gloria fruentur peccatores if the iust shall not enioy the same reward how shall sinners enioy the same glorie with the iust then he proceedeth in this manner 1. many doubt of hell enquiring of the place erit alicubi extra orbem hunc gehenna hell shall be somewhere out of this world he meaneth this visible world â—e quaeramus vbi sit sed quomodo illam fugiamus let vs not seeke where it is but how we shall escape it 2. some may doubt of the punishment to come because here God punisheth not all but the reason hereof is Gods longanimitie and patience propterea minatur non statim in gehenuam conijcit therefore he threateneth and doth not straite cast downe into hell 3. but some will further aske what manner of punishment it is what thing canst thou name in this life so grieuous as sicknenes diseases torment of bodie perpetuall blindnes ridicula ista sunt ad futura mala these are but toyes to the euills to come 4. But if there be hell it shall be onely for infidels not for beleeuers yes euen for them also if they liue not according to their faith for he which knoweth his Masters wil and doth it not is worthie of more stripes for otherwise the deuils should not be punished for they beleeue and acknowledge God and so he concludeth continuos sermones de illis versemus non enim sinet in gehenuam incidere gebennae meminisse let vs talke continually of those punishments for to remember hel it will keepe a man out of hell vtinam in tabernis vtnarijs c. immo vbique de gehenna disputatum esset I would that in wine-taverns and other banketting places yea euery where men would talke and dispute of hell Observ. 5. The companie of the wicked is to be shunned v. 17. Avoide them So S. Paul commandeth 2. Thess. 3.6 that they withdrawe themselues from them that walke inordinately Moses from the Lord commanded the congregation to get them away from about the tabernacle of Korah Dathan and Abiram Numb 16.16.24 the companie of the wicked is to be declined both least they be partakers of their sinnes and parteners also in their plagues Observ. 6. To giue thankes alwaies vnto God v. 27. To God onely wise be praise thorough Iesus Christ for euer the Apostle teacheth vs by his example to remeÌ„ber alwaies to shew our thankfulnes to God as he saith 2. Thes. 5.18 in all things giue thanks thus doth the Apostle vpon euery occasion breake forth into the praise of God as Rom. 1.8 I thanke my God thorough Iesus Christ and c. 7.25 I thanke God c. and we must not be wearie of giuing thankes praise must be yeilded for euer as Ambrose well saith imitare Lusiniam cui quoniam ad dicendas lauâ—â—s dies sola non sufficit nocturna spacia pervigili cantilena decurrit imitate the nightinghal which because the day sufficeth not to set forth the praise of the Creator doth passe ouer the night with continuall singing Ambr. serm 43. And now as S. Paul giueth thanks for the reuelation of the mysterie a long time kept secret which he hath opened in this diuine epistle so vnto the same God which hath giuen me strength thus to vnfold the secrets of this epistle otherwise farre exceeding my capacitie abilitie I conclude with the Apostle saying To God onely wise be praise thorough Iesus Christ for euer FINIS A TABLE OF THE QUESTIon 's handled in this Commentarie Generall Questions out of the whole Booke Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 2. qu. Of the diuers significations of the olde and new Testament 3. qu. Of the bookes of the new Testament their number and authoritie More speciall questions out of the whole Booke 1. qu. Whether S. Paul were the Author of this Epistle 2. qu. Of the birth the life acts and death of S. Paul 3. qu. Of S. Pauls place of birth 4. qu. Whether S. Paul were noble by birth 5. qu. Whether S. Paul were brought vp in the learning of the Greekes 6. qu. Of the yeares of the raigne of the Emperours of Rome vnto Nero vnder whome S. Paul suffered 7. qu. In which yeare after the passion of Christ Paul was conuerted 8. qu. At what age S. Paul was conuerted 9. qu. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 10. qu. At what time Paul was first in bonds and of his going to Ierusalem how oft he went thither before he came into bonds 11. qu. Of Pauls beeing in bonds first at Cesarea and afterwards at Rome 12. qu. Whether S. Paul was set at libertie after he was prisoner at Rome and where he bestowed himselfe afterwards qu. 13. In what yeare after the passion of Christ and of Nero his raigne S. Paul was put to death at Rome qu. 14. Of Pauls person and of the manner and place of his death qu. 15. What mooued Nero to put the holy Apostle to death qu. 16. Of the epistles of S. Paul the number of them qu. 17. Of the order of time wherein S. Pauls seuerall Epistles were written 18. qu. That it is no point of curiositie but a thing very requisite to know the diuers times of the writing of S. Pauls Epistles 19. qu. Of the
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
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.