notable exploit were praised publikely or priuately but S. Paul speaketh in generall of the office of all Magistrates whatsoeuer 5. Pet. Martyr thinketh that it is no small part of praise absolvi in iudicio to be absolued in iudgement as it was no small praise to Cato beeing so often accused still to be freed and absolued it is also a great praise for a man to be so innocent that nothing can be obiected against him in iudgement as Fimbria beeing asked what he could obiect vnto Scevola so innocent and harmelesse a man answeared quia telum toto suo corpore non receperit because he receiued not his weapon whole into his bodie but it is one thing to receiue praise and reward another to be freed onely from punishment 6. Wherefore I take this to be the better answear that first the Apostle speaketh here of the power it selfe and of the true ende wherefore it was ordained and not of the personall faults in those that abuse this power for if the good be not rewarded as well as the euill punished it is the fault of the gouernors adde hereunto because it is not possible for a Prince to reward all good subiects that by praise we must vnderstand omnia commoda privilegi\%a c. all the priuiledges and commodities which are by the lawes offered to good subiects Pareus they are praised that is counted worthie qui participent omnibus ijs bonis c. to be made partakers of all those benefits and commodities for the which commonwealths came first together Bullinger as good subiects enioy libertie possession of their lands and goods defense from wrong and such like and as occasion may serue may receiue also praise and encouragement from the Magistrate Quest. 10. How the Magistrate is said to be Gods minister for our wealth or good 1. Some vnderstand this onely of the power to punish loco Dei vindicat he taketh revenge in Gods place gloss interlin Lyranus 2. Haymo giueth these two senses he is Gods minister to defend thee from wrong or for thy good that thou doe no evill but this expresseth but one part of this ministring power 3. therefore Chrysostome better voluntati Dei cooperatur c. he worketh according to Gods will in punishing of the euill and in rewarding the good and therefore he is called his minister so also Theophylact voluntati Dei obsequitur he obeyeth the will of God as in commanding chastitie in forbidding auarice and theft like as the Lord is so must the minister be but God loueth the iust and punisheth the wicked therefore so should the magistrate do that is Gods minister 3. and generally they are Gods ministers 1. because they are ordained of God 2. they are as gods in earth in respect of their preheminence and authoritie ouer others 3. in regard of their office because they doe execute iustice in the earth in awarding rewards to the righteous and punishments to the wicked 4. whereas the Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of God which name and title also agreeth to the spirituall pastors who are the ministers of God yet they are ministers in a diuerse kind both agree in their institution which is from God and in the generall ende which is to seeke the good of Gods people yet they differ both in the obiect for the pastors charge is onely about spirituall things the Prince is occupied also in caring for temporall as also in the meanes for the Prince by his sword and coactiue power procureth the good of his subiects but the pastor seeketh it by the preaching of the word the administration of the Sacraments and discipline and other spirituall meanes For thy good That which the Apostle called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise now he nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good which is either naturall morall ciuill or spirituall good the Magistrate procureth all these the naturall good as in preseruing the liues and bodies of his subiects the morall good in commanding vertue and punishing vice the civill in maintaining their goods and possessions their spirituall good in setting forth and defending the true religion Pareus 11. Quest. How the Magistrate is said not to beare the sword for nought v. 4. 1. Lyranus doth indifferently vnderstand this of the materiall sword which the ciuill power hath or of the Ecclesiasticall but the whole course of the Apostles speach sheweth that he speaketh of the Civill power to whome tribute and such other customes belong 2. By the sword he vnderstandeth the power of exercising and drawing forth the sword against offenders and he alludeth to the custome of Princes which haue the sword carried before them and other ensignes of their authoritie 3. There are three vses of the civill sword the one is ad vindictam to be reuenged of the euill ad protectionem bonorum for the protection of the good and ad executionem iustitiae for the execution of iustice 4. He beareth not the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vaine that is temere rashly Beza because he hath his authoritie from God nor sine causa the vulgar Latin without some certaine cause or ende namely the punishment of the euill 5. And so he is called a reuenger vnto wrath 1. which some vnderstand of the diuine wrath which is executed by the Magistrate or to shew the wrath of God in time to come Gorrh. Hug. 2. rather by wrath we vnderstand the punishment it selfe inflicted which is an effect of wrath Pareus Tolet Sa. Quest. 12. Of the right vse of the sword both in time of peace and warre 1. Concerning the vse of the sword in time of peace three things are requisite 1. that there should be good lawes enacted and established 2. that there should be vpright iudgement according to those lawes 3. that of such iudgements once giuen there should be iust execution 1. In the making of lawes three things must concurre the matter of the lawe the end and scope and the extent 1. for the matter it must be agreeable to the lawe of nature and to the will of God Princes must not make lawes according to their owne minde but such as may be consonant to the pure and perfect will of God hereupon it was that the law-makers among the Gentiles would alwaies ascribe the invention of their lawes to some one of the gods to winne more credit vnto them Zoroastres who gaue lawes to the Bactrianes and Persians did make Oromazen whom they held to be a god the author of his lawes Trismegistus among the Egyptians Mercurius Minos among the Cretensians Iuppiter Carundas among the Carthaginians made Saturnus his author Lycurgus among the Lacedemonians Apollo Solon Draco among the Athenians Minerva Xamolpis among the Scythians Vesta Numa among the Romanes the goddes Egeria and Mahomet commended his Alcaron to the Arabians vnder the name of Gabriel the Arkeangel But these were their fabulous conceits we haue indeede the booke of God a perfect
temporall things may be by the spirituall power disposed in ordine ad spirituale bonum as they are in the way to further the spirituall good 3. If the Pope had not this power ouer the Temporall state the Church should not be perfect neque sufficeret sibi ad suum finem neither should haue sufficient meanes to attaine the ende which is eternall happines 4. And if the Pope had not power to depose kings the Church should be compelled to suffer an hereticall or infidell king which is not to be admitted Ans. 1. Euery superior power can not command the inferior vnlesse it be a power cum imperio ioyned with authoritie it is not true of such a power which consisteth onely in a ministeriall employment as in teaching exhorting comforting and such like so the Ecclesiasticall in respect of the matter wherein it is occupied which is spirituall but in respect of externall power and authoritie it is not superior 2. True it is that temporall things ought to be referred vnto the spirituall ende but the spirituall Pastors haue no power to dispose of temporall things to that ende but to direct the temporall power to instruct and exhort and teach how they should vse their temporall things for the setting forth of Gods glorie the maintenance of the truth and the ministerie thereof and if they fayle in this dutie they must leaue the rest vnto God againe the spirituall good which the Pope intendeth is his owne greatnes and the aduancement of his Papall Sea which is a meere worldly and temporall thing and further this power of directing temporall things to a spirituall ende euery faithfull Pastor hath and the Pope hath it not because he preacheth not 3. The Church is perfect enough without any such power for till a 1000. yeares after Christ when Popes beganne to vsurpe vpon the temporall power the Church was sufficient without any such vsurpation to attaine the ende proposed vnto the faithfull and had better direction vnto saluation then vnder the Papall tyrannie 4. The Church is patiently to suffer the gouernment yea of an heretike or infidell as Ieremie mooueth the people to pray for the prosperitie of Nabucadnezzer c. 29. Paul would haue praiers and supplications made euen for the heathen kings yea for Nero then liuing and raigning yea and the Church of God more flourished in vertue and godlines then afterward vnder Christian gouernors as Hierome witnesseth in the life of Malchus after the Church beganne to haue Christian Magistrates facta est opibus maior virtutibus minor it became greater in wealth but lesse in vertue And if it were necessarie to haue an euill Prince deposed it followeth not that this power should be devolved to the Pope it belongeth to the states and Peeres of the land where the lawes doe authorise them to see vnto such matters 8. Argum. They vrge examples and bring forth presidents for this supreame authoritie of the Papall Sea 1. The high Priest cast out Vzziah out of the temple when he would haue vsurped the Priests office and Iehoida the high Priest caused Athaliah to be slaine 2. Ambrose excommunicated Theodosius the Emperour 3. Gregorie the 2. excommunicated Leo the Emperour and depriued him of his tribute and revenewes Zacharias deposed Childerik king of France and set vp Pipinus in his place Gregorie 7. deposed Henrie 4. Emperor Innocentius 3. deposed Otho 4. Innocentius 4. Fredericke the 4. Clemens the 6. Lodovike the 4. 4. Leo the 3. translated the Empire from the Greekes to the Germanes and Gregorie the 5. made that order that the Emperor should be chosen by 7. Electors which remaineth vnto this day Ans. First in generall examples doe not prooue specially such as are either vnlike or forged or such examples as are vniust and vnlawfull of one of these sorts are all the examples produced 1. The Priests did not cause Vzziah to goe out of the Sanctuarie vntill the leprosie appeared in him and for that they had a direct commandement not to suffer a leprous person to enter into the Sanctuarie if the Pope could shew such a warrant for the deposing of kings he should say somewhat to the purpose neither was Vzziah for all this deposed from his kingdome but liued apart by himselfe and the kingdome was administred by Iotham his sonne 2. Chron. 26.21 The example also of Iehoida is much vnlike for he not as the high Priest but as the Tutor and protector of the young king and with the advise and consent of the fathers of Israel caused seditious Athaliah to be slaine 2. Chron. 23.3 2. Ambrose deposed not Theodosius but suspended him from the Communion till he had giuen satisfaction to the Church neither was he Bishop of Rome but of Millaine if this example prooued any thing not the Pope onely but euery other Bishop might depose kings 3. Touching all those examples alleadged they are vnlawfull and vniust and the Pope beganne to discouer himselfe to be Antichrist in so abasing the Imperiall power and taking vpon him to dispose of kingdomes as the Deuill challenged to be Lord of the world and to giue the kingdomes thereof to whome he would no better right hath the Pope the eldest sonne of Sathan to pull downe and set vp kings And though in those blind and superstitious daies when iniquitie was strong the Pope preuailed in his presumptuous enterprises yet he had not alwaies the like successe Bonifacius 8. attempted to haue deposed Philippus the faire king of France Benedict the 13. would haue done the like to Charles the 6. Iulius the 2. against Lewes the 12. but their presumptuous enterprises were frustrate What Pius the 5. attempted against Queene Elizabeth and of late Paulus the 5. against the Venetian state and with what friuolous successe is euident to the world all these examples are vniust because the Pope was Iudge in his owne cause and resisted the lawfull powers which are ordained of God 4. Neither is it true that Leo the 3. translated the Empire from the Greekes to the Germanes for he could not conferre that vpon an other which he neuer had himselfe the truth is that Charles by force inuaded the Empire of the East Aventinus sheweth the occasion by reason that a woman then had the gouernment of the Empire at Constantinople the Romanes tooke an occasion to nominate a new Emperor and whereas Charles at that time tenebat omnes provincias quae ad vrbem Romam pertinebant did hold all the Prouinces which belonged to the citie of Rome Papa Senatus populus Romanus illum designabant Imperatorem the Pope Senate and people of Rome did appoint him to be Emperor c. So then it was not the Popes act alone but of the whole Senate and people of Rome neither was it there act simply Carolus had made a way before hauing all the Romane Prouinces in his possession As touching the supposed sanction and order for the electing of the Emperor neither was it the Popes sole
word 2. Cor. 13.7 though we be as reprobates that is in mans iudgement In the other place he speaketh of the full possession of the inheritance not of the perfect assurance 2. the epistle to the Philippians was written after that to the Romanes as hath beene shewed therefore it is impertinently alleadged to prooue greater perfection to haue beene in the Apostle when he writte to the Romanes then when he indited the epistle to the Philippians 3. The same assurance of saluation which S. Paul professeth Rom. 8. he sheweth also 2. Cor. 2.9 the things which eye hath not seene c. which God hath prepared for those that loue him But God hath reuealed them vnto vs by his spirit c. Here the Apostle in saying vs perswaded himselfe to be one of those to whom these things were reuealed and prepared 2. But Chrysostome better sheweth the reason why it is profitable to distinguish of the time of the writing of these epistles because the Apostle handleth the same things diuersely treating of circumcision and other Ceremonies for to the Romanes he saith concerning such things c. 14. him that is weake in the faith receiue vnto you But to the Galatians he writeth more sharpely c. 5.2 If ye be circumcised Christ shall profit you nothing and to the Colossians he calleth them the ordinances of the world the commandements and doctrines of men Coloss. 2.20.22 the reason of which difference Chrysostome alleadgeth to be this quia principio condescendere oportuit successu temporis non item because in the beginning the Apostle was to condiscend and yeelde somewhat but not so afterward like as physitians and schoolemasters doe more gently and tenderly vse their patients and young schollers at the first then afterward Quest. 19. Of the order of placing the Epistles and why this to the Romanes is set first 1. Athanasius in Synops. placeth the 7. canonicall epistles before S. Pauls which are foureteene in all and of them the epistle to the Hebrewes he maketh the tenth next before the epistles to Timothie Luther setteth the epistle to the Hebrewes after S. Iohns epistles and diuideth it from S. Pauls Tertullian lib. 5. cont Marcionem placeth them in this order the epistles to the Galatians Corinthians Romanes Thessalonians Ephesians Colossians Philippians But the best order is that which is vsually receiued to the Romanes Corinthians Galatians Ephesians Philippians Colossians Thessalonians to Timothie Titus Philemon to the Hebrewes 2. And why the epistle to the Romanes is prefixed before the rest the reasons are these 1. not for that it was the first in time for the contrarie is shewed before 2. nor so much for the prolixitie and largenes thereof as the prophesie of I say in that behalfe is set first Pareus 3. or for the dignitie of that nation because the Romanes were chiefe Lords of the world Aretius for this had beene but a temporall respect 4. or for the dignitie and excellencie of the Romane Church for he giueth the preheminence to the Iewes whom he calleth the oliue tree and the Gentiles the banches of the wilde oliue tree c. 11.5 But the chiefe reason was because of the excellent matter this epistle treateth of that principall question of iustification by faith which is handled also in the epistle to the Galatians but here more at large and of the chiefe questions beside of Christian religion as of the workes of nature c. 1.2 the force of the lawe c. 7. the fruites of iustifying faith c. 5. of election and reprobation c. 9. of the calling of the Gentiles and the reiection of the Iewes c. 11. of the diuersitie of gifts c. 12. of the dutie towards Magistrates c. 12. of the vse of indifferent things c. 14.15 so that this epistle is as a catechisme and introduction to Christian religion and therefore is worthily set before the rest Aretius Pareus Quest. 20. Vnto whom this epistle to the Romanes was written and from whence 1. It was not written generally to the whole Romane state for the Emperor of Rome with his Princes ministers and officers were persecutors of the Church of God but it was directed to those among the Romanes whether of that nation or strangers both Iewes and Gentiles that had imbraced the Gospell of Christ Aretius Faius As now in the Romane papall state we doubt not but there are many which professe the gospell of Christ and are members of the true Church 2. And although this epistle were personally directed to the Romanes yet it entreateth of the common faith which concerneth the whole Church of God and to the vse thereof is generall and that which was written vnto them is written vnto vs. As that which our Blessed Sauiour said vnto his Apostles he said vnto all Mark 13.37 So that which the Apostles did write to some speciall Churches they did write vnto all Gryneus 3. This epistle was written from Corinthus as not onely the subscription sheweth both in the Greek and Syriake but Origen beside doth collect so much by these three arguments out of the text it selfe 1. It was sent by Phebe a seruant of the Church of Cenchrea Rom. 16.1 which Cenchrea is neere vnto Corinth yea portus ipse Corinthe the verie hauen of Corinth 2. he saith Gaius mine host and of the whole Church saluteth you c. 16.23 which Gaius dwelt at Corinth as the Apostle saith 1. Cor. 1.14 I baptized none of you but Crispus and Gains 3. he addeth further Erastus the chamberlaine of the citie saluteth you which Erastus is the same whom Paul left at Corinth 2. Timoth. 4.20 Quest. 21. Of the excellencie and worthines of this epistle Three things doe commend this epistle 1. the matter 2. the forme 3. the kind and methode 1. Concerning the matter it containeth the chiefe articles and most waightie points of the Christian faith as is partly shewed before qu. 6. Origen further setteth it forth thus multa de lege Mosis connectuntur c. many things are knit together in this epistle as of the lawe of Moses of the calling of the Gentiles of Israel which is according to the flesh and of Israel not according to the flesh of the circumcision of the heart and of the flesh of the spirituall lawe and the lawe of the letter of the Lawe of the members and the lawe of the mind of the lawe of sinne of the inward and outward man to this purpose Origen praefat in epistol ad Romanos 2. The forme and methode of this epistle is most exact consisting of the definition of that which is handled and the tractation and explication thereof for the most perfect and artificiall Methode is that which beginneth with the definition as the Apostle sheweth what the Gospel is it is the power of God to saluation to euerie one that beleeueth c. 1. v. 16. in the which definition are expressed all the causes thereof the efficient and author God the ende saluation the materiall cause Christ Iesus the formall faith and
Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ— 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreâ—â—sivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
all vnrighteousnesse were deliuered vp but then nothing should haue remained afterward to shewe their reprobate mind in if they had beene full of all iniquitie before this then is rather a proofe of their reprobate minde by such fruits and effects as followed Tolet. Eras. Beza 4. Thus the Apostle setteth downe their faults in particular vt apertius accuset that he might accuse them more plainely gloss ordinar 5. But this further is to be obserued that the Apostle in this catologue of their sinnes sub alijs personis omnem sermonem producit doth frame his speach as vnder other persons not directly accusing the Romanes but shewing what they were vnder the generall view of the sinnes of the heathen 6. Now the Apostle saith they were full of all vnrighteousnesse shewing a difference betweene the Gentiles that were giuen ouer vnto all iniquitie and such as beleeued who may sometime faile in these sinnes but are not full fraught with them Mart. 7. And though all among the Gentiles were not alike guiltie of these sinnes yet an imputation is laid vpon all the Gentiles for these reasons 1. because the number was small of those which carried themselues more civilly and therefore they were not to be counted in so great a multitude 2. though some bridled their corrupt nature yet they were naturally giuen to these sinnes as well as others as Socrates beeing noted by a certaine Physiognomer that tooke vpon him to coniecture by his countenance of his disposition that he was giuen to incontinencie answered that by nature he was so but that he had corrected the euilnesse of his nature by Philosophie Gualter 3. the Apostle doth not onely rippe vp the sinnes of the Gentiles in fact but such as were committed in the minde as malice envie that they which were not detected of outward and grosse sinnes yet might finde themselues guiltie of the other Hyperius 4. And though all these sinnes are not found in euerie one yet alicuius ex illis conscij omnes all men are guilty of some one of them Calvin Quest. 72. Of the order obserued by the Apostle in this particular enumeration of the sinnes of the Gentiles 1. Hugo Cardinal thus scanneth the number that whereas here are rehearsed 21. sinnes in all of the heathen he would thus distinguish them that there are seuen capitall sinnes and each of them is three wayes committed corde ore opere in the heart mouth and worke and so the number of 7. beeing multiplyed by three we shall haue the iust summo of one and twentie in all But hauing propounded this diuision he there leaueth it not being able to assigne euerie one of these particular sinnes to one of these kinds 2. Gorrham doth thus more distinctly distribute these seuerall kinds first the Apostle setteth these sinnes downe in generall full of all vnrighteousnesse then in particular first the sinnes of transgression then of omission from these words disobedient to parents to the end The sinnes of transgression are 1. in fact 2. in word whisperers 3. then both in word and deede doers of wrong c. v. 30. The sinnes of transgression in fact are seene 1. in inferring some temporall damage either in the affection as malice or evilnesse or in the effect either concerning carnall pleasure as fornication or worldly profit couetousnesse or some other notable wrong which is called wickednesse 2. or in personall damage which is done to ones person which beginneth in the heart that is enuie and is finished in murther 3. then followeth spirituall damage or hurt which consisteth in deceit which is threefold in open debate in secret craft and in the sinister opinion of the minde in taking all in the worst part 2. In word men transgresse either against men in priuate whispering or open backebiting or against God in hating him or speaking euill of him 3. Then followe the transgressions partly in word partly in deede 1. in detracting and dishonouring of others doers of wrong or contumelious 2. in preferring themselues before others proud 3. in despising of others boasters 4. in corrupting of others inventors of euill things Next are the sinnes of omission 1. in respect of superiours both in rebellion to parents they are disobedient then they are vnwise in refusing their parents instruction and so became incomposite disorderly without any gouernement 2. or in respect of all where there are three sinnes first they are without naturall affection secondly sine faedere societatis without fidelitie or societie they can neuer be appeased thirdly sine miserecordia compâ—ssionis without compassion they are merciles 3. But I rather thinke with Calvin that it is too curious to obserue such order in the enumeration of the Gentiles sinnes which the Apostle intended not but onely to accumulate together the manifold corruptions that raigned among the heathen setting downe euerie sinne not in any certaine methode but as it came vnto his minde yet if these particular sinnes be sorted out to their seuerall kinds we shall finde that these transgressions are against all the precepts of the second table Pareus Quest. 73. Of the particular sinnes of the Gentiles here 〈◊〉 rehearsed by the Apostle 1. First is set downe the generall to all the particulars following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnes which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Lawe 1. Ioh. 3.4 some interpret it full omni peccati of all sinne Gorrham but that is too generall it signifieth rather all such iniustice quod coniungitur cum iuiuria proximi which is ioyned with the wrong of our neighbour Calvin some thus distinguish betweene iniquitie and sinne the first is referred to the euilnes of the minde the other to the outward execution in the bodie 2. The first speciall sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication the vulgar Latine placeth next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malitia malitiousnesse and so Beza following his auncient Greeke copie and he thinketh it to be another generall word comprehending all the particulars following But the most Greeke copies and the Syrian translation make it the fourth particular sinne next to couetousnesse to Vatab. Mart. Gryneus Geneuens Gualter with others the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perneo to sell because such doe make sale of their bodies and prostitute them for gaine Gryneus the Latine word fornicatio fornication is deriued a fornicibus of the vaulted houses where such strumpets vsed to prostitute themselues Haymo By fornication is vnderstood omnis vsus praeter legitimum connubium any carnall vse beside lawfull mariage gloss interlin all vncleannesse and impuritie of the bodie Calvin And for two reasons is this one kind named rather then adulterie 1. quia ex leuiori granius evincitur c. because by the lesse sinne the greater is conuinced Ambrose if fornication be a sinne adulterie is much more Martyr 2. And because fornication was held to be no offence among the Gentiles therefore the Apostle
the one or to the diseased patient for the other Mart. So likewise that mans sinne setteth forth the goodnesse of God it is not of the nature of sinne sed ex infinita bonitate sapientia potentia Dei but of the infinite goodnesse wisedome and power of God who can turne mens sinnes to his further glorie Perer. And further here we are to distinguish betweene malum culpae malum poena the euill of the offence and the euill of punishment the first simply and by it it selfe maketh not to Gods glorie but the punishment of sinne which is occasioned by sinne God ordaineth for the declaration of his iustice Lyran. Quest. 12. Whether none euill is to be done at all that good may come thereof 1. This is a most true conclusion in diuinitie that no euill must be done or sinne committed that some good may be caused thereby for the contrarie the Apostle here condemneth and saith their damnation is iust that thus obiect Why doe we not euill that good may come thereof the reason hereof is this no sinne is eligible for whatsoeuer is eligible and to be made choice of is good but sinne is no wayes good for then it should not be sinne yet sinne may be the occasion of the further setting forth of Gods glorie as the offences of theeues and murtherers may be the matter for the iustice of the iudge to worke vpon and diseases are occasions for the skilfull Physitian to shewe his skill yet as therefore a man will not choose to be diseased that the Physitian may growe famous in healing him so neither are sinnes to be of purpose committed that Gods iustice should be thereby set forth Mart. 2. But here the former distinction taketh place betweene malum culpae malum poena the euill of sinne and the euill of punishment the first is no wayes to be chosen a lesse sinne is not to be committed to avoide a greater for if no euill is to be done for a good ende then the lesse euill or sinne is not to be committed to avoide a greater for the avoiding of euill is also a good thing Caietan But of other things which are not euill in their nature but are counted euill in respect of temporall losse there one may make choice of the lesse Pareus as Dauid did rather chuse to haue the pestilence sent vpon the land then famine or captiuitie and here that similitude of Gregorie may haue place vt qus murorum ambitu clauditur vndique c. as he that is compassed and closed in with a wall that he cannot escape there taketh his flight vbi breuior murus invenitur where the wall is the lowest so of such temporall euills a man may make choice of that which bringeth the least inconuenience 3. And concerning the first sort of euills there is also a kind of choice to be made when there is a necessitie as when one is driuen to such a streight as that hauing taken a rash oath to doe an vnlawfull thing and the oath beeing made he must either breake his oath and so commit periurie or keepe his oath and so breake charitie it is the lesse of the two euills to breake a wicked oath then to fulfill it as Herod did in putting Iohn Baptist to death for in violating the oath creatorâ—m offendimus we doe but offend the Creator but in performing a cruell and bloodie oath we both transgresse Gods commandements as also offer wrong vnto our brother thus was it decreed Concil Toletan 8. vbi periculi necessitas as compuleru c. where the necessitie of the danger compelleth which necessitie is when a thing is once committed and cannot be vndone againe as in taking a rash oath which necessitie or perplexitie as Caietan well noteth is not ex parte rerum on the behalfe of the things for it is not necessarie for a man if it were in his power either to sweare falsly or to breake charitie but it is ex parte hominis on the behalfe of man who cannot revoke and vncall that which he hath once done Caietan 4. But against this position the example of Lot will be obiected who to preserue the young men from the beastly rage of the Sodomites would haue prostituted his daughters vnto them if this fact were not good why doth S. Peter call him iust Lot 2. Pet. 2. if it were then one may doe good that euill may be occasioned thereby Concerning this act of Lot there are diuerse opinions some doe commend and iustifie it as Ambrose lib. 1. de Abraham c. 6. Chrysostome hom 43. so also Thomas Caietan Some doe blame Lot in so doing and disallowe this fact as August qu. 42. in Genes Lyran Gloss. interlin Tostatus Lyppom in catena and this seemeth to be the better opinion as Augustine determineth â—oli facere magnum scelus tuum dum magis horrescis alienum doe not make thine offence great while thou fearest an others sinne yet two things doe excuse Lot his zealous care to preserue the young men from violence and his perplexed and troubled minde not well considering what he did And whereas S. Peter calleth him iust Lot that is not vnderstood in respect of this particular fact but of his vpright life who was not touched with the vncleane conuersation of the citie but grieued thereat 5. Here further may be noted a certaine ouersight of Gregorie who disputing this point that of two euills the lesse is to be chosen giueth this instance that the Apostle saying to avoide fornication let euerie one haue his wife concessit minimo vt maior a declinaret he permitted the lesse euill to avoide the greater so he thinketh it not to be without fault to marrie though it be lesse and he would prooue it by these words of the Apostle I speake this by permission not by commandement non est sine vitio quod ignoscitur non praecipitur that is not without fault which is pardoned not commanded Gregor lib. 32. Moral c. 27. Contra. 1. If it were an euill or sinne to marrie then God should be the author of sinne who was the institutor of mariage if men do abuse the mariage by their in temperancie that is their fault not any euill in the thing 2. The Apostle doth not pardon them their mariage but he permitteth them to marrie as a thing lawfull for all if they will vse the remedie but not necessarily imposed by way of commandement for they which haue the gift of continencie are not bound to marrie 3. the Apostle then in allowing to marrie to avoide fornication doth not preferre the lesse euill before the greater but prescribeth the remedie which is good to preuent the greater inconuenience of euill which would followe if the remedie were not vsed 13. Quest. Whether God doe not euill that good may come thereof in reprobating the vessels of wrath to shew his power Obiect 1. The Apostle saith Rom. 9.22 What and if God would to shew
his wrath and make his power knowne suffer with long patience the vessels of wrath prepared to destruction â—ere God should seeme to doe that which is euill as to prepare the vessels of wrath to destruction for a good ende namely to declare his power 2. Likewise to permit and suffer euill to be done in the world to exercise his iudgâ—ments or declare his prouidence seemeth to be euill as when he suffered Iosephs brethâ—â—â— to sell him into Egypt that Iacobs familie by this meanes might be prouided for for he which suffereth euill to be done when he may hinder it seemeth to consent vnto it and so is accessarie thereunto as a Magistrate sinneth in suffering adulterie murther and other sinnes to goe vnpunished Ans. Concerning the first obiection it is not euill that some are vessels of wrath prepared to destruction 1. because it is Gods will which is alwaies iust and holy yea Gods will is a perfect rule of iustice 2. and that which tendeth to Gods glorie can not be euill as God getteth himselfe glorie in the condemnation of the wicked 3. that which is lawfully done can not be euill but God in reiecting some doth that which he may doe by lawfull right to dispose of his owne as it pleaseth him as no man can reprooue the potter in making some vessels of honour some of dishonour of the same piece of clay 4. but seeing in the ende Gods reiecting and reprobating of some namely such as by their sinnes deserued eternall death appeareth to be most iust it must needs also be good for that which is iust is good 2. To the other obiection of Gods permission it may be likewise answered 1. to permit euill to be done and to consent to euill doe not necessarily follow one the other he that permitteth onely hath a will not to hinder but he that consenteth approoueth that which is done 2. and that God consenteth not to that which he permitteth is euident because he punisheth sinne which he suffreth to be done 3. God in permitting euill to be done onely consenteth to that good which he draweth out of euill and for the which he suffreth the same to be done 4. the case is not like betweene God permitting euill to be done and the Magistrate for 1. God is free and is not tied to any lawe but the Magistrate suffring euill therein doth contrarie to Gods lawe or mans 2. Man oftentimes of some sinister affection suffreth euill either because he is hindered by some greater power and cannot punish it or he is corrupted and so winketh at sinne but none of these are incident to God 3. If the Magistrate propound vnto himselfe some good ende in vsing connivence iâ— some sinnes yet he is not sure to effect it as God is 4. Beside it belongeth vnto the Creator to giue vnto his creatures freely to worke according to their nature for otherwise he should restraine the ordinarie course of things But this no way concerneth the Magistrate in his connivence ex Pareo Quest. 14. In what sense the Apostle denieth the lewes to be more excellent then the Gentiles v. 9 v. 9. What then are we more excellent there is a double sense of these words some thinke that this is spoken in the person of the faithfull which were vncircumcised as though they were more excellent then the Iewes which abused the blessings which the Lord had bestowed vpon them but if the Apostle had spoken here of the vncircumcised he would not haue named himselfe as one of them are we more excellent therefore the other sense is better that the Apostle speaketh here in the person of the Iewes least they might haue gloried too much in their preheminence and prerogatiues which the Apostle had yeelded vnto them before the Gentiles v. 1. 2. Now the Apostle in denying vnto the Iewes that excellencie which he before had yeelded vnto them v. 1. is not contrarie to himselfe for the reconciling whereof 1. Some thinke that S. Paul before spake of the excellencie of the Iewes beyond the Gentiles before the comming of Christ but here of their state in the Gospell when they had no such preheminence as the Apostle saith Coloss. 3. that in Christ there is neither Iewes transgressing against the lawe were no better then the Gentiles as Ezech. 5.10 she hath changed my iudgements into wickednesse more then the nations c. 2. Some giue this solution that then preheminence was in respect of the promises on Gods behalfe which he made vnto the Iewes but in respect of their owne nature they were sinners as well as others Thomas Pererius they had no preheminence by their owne merits to this purpose Gualter Hyperius Aretius with others But Tolet refuseth this vpon this reason because in this sense neither should a Christian man haue any preheminence before a Gentile seeing the one meriteth more at Gods hand then the other these things wherein they excell non 〈◊〉 proprijs acciperunt they haue not receiued by their owne merits annotat 6. 3. The preheminence then before graunted and now denied is neither in respect of the diuers times nor of their persons but of the cause in hand that although the Iewes had some ciuill and Ecclesiasticall prerogatiues they had the law circumcision which the Gentiles had not yet concerning their manner of iustification before God it was all one the Iew was no more iustified by works then the Gentile but both of them were iustified onely by faith Par. Tol. 15. Quest. Of the meaning of certaine phrases which the Apostle vseth v. 9. We haue alreadie prooued and vnder sinne 1. The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. some translate criminati sumus we haue accused Greeke schol Beza Pareus but it had beene sufficient to haue said we haue shewed both Iewes and Gentiles to be vnder sinne this was a sufficient accusation it selfe without any such expresse addition that he had accused them Tolet. 2. Pererius maketh this the sense I haue alleadged this as a cause that all are vnder sinne namely as the cause and occasion why the Iewes in the matter of iustification are not preferred before the Gentiles Per. Haymo but that the Apostles speach should be imperfect saying thus much in effect we haue shewed this as the cause that all are vnder sinne not shewing whereof it should be a cause 3. Tolet deuiseth an other sense expounding it by the passiue we haue beene all accused that both Iewes and Gentiles are vnder sinne but the Greeke construction will not suffer this sense for Iewes and Gentiles is put in the accusatiue and so can not answer vnto the word accused 4. Some thus interpret causis redditis ostendimus we haue shewed by rendring the cause why all should be vnder sinne that the Apostle had not onely shewed this but tendred also the cause Chrysost. Ambr. Sedul Erasm. Vatabl. but Beza thinketh that the word is not found in that sense 5. Wherefore the best interpretation is this
commeth the knowledge of sinne and the law is a schoolemaster to bring vs vnto Christ it sheweth vs our disease and sendeth vs to the Physitian Faius Sasbout but because this is not the proper effect of the law otherwise then by reason of our infirmitie the Apostle is to be vnderstood to speake of the practise and obedience of the law which Christ requireth of the faithfull who though they doe not looke thereby to be iustified yet by the spirit of sanctification are enabled to walk according to the same as the law commandeth that we should loue the Lord with all our heart and our neighbour as our selfe these precepts euery Christian is bound to keepe And in this sense our Sauiour specially saith Matth. 5. I came not in dissolue the Law but to fulfill it so Origen omnis qui credens Christo bene agit c. viâ—enâ—â— legem confirmat c. euery one which beleeueth in Christ and doth well doth confirme the law by his life to the same purpose Augustine fides impetrat gratiam qua lex impletâ—â— c. faith obtaineth grace whereby the law is fulfilled c. the Gospel giueth grace whereby men are directed to liue and walke according to the law Adde hereunto that without faith it is impossible to keepe the law or any part thereof as the law commandeth vs to loue God with all our heart but no man can loue God vnlesâ— he first know him and beleeue in him Againe the law commandeth the worship of God whereof inuocation is a part but none can call vpon him vpon whome they haue not beleeued Rom. 10. Mart. 6. Other expositions there be of this place Caietane saith that faith doth establish the law because by faith we beleeue that God is the author of the law without which faith iâ— would be of no greater authoritie with men then the laws of Lycurgus and Solon 7. Catharinus a Popish writer herein would haue the lawe holpen by the Gospell because those things which were handled obscurely in the lawe are manifested openly in the Gospell the lawe was kept then thorough a seruile feare but now vnder the Gospell for the loue of iustice But leauing those and other like expositions I insist vpon the fift before alleadged as most agreeable vnto S. Paul 8. Now then whereas the Apostle in some places speaketh of the abrogating of the law as Heb. 7.12 If the Priesthood be changed there must of necessitie be a change of the lawe and v. 18. the commandement that was afore is disanulled because of the weakenesse thereof and vnprofitablenes c. he is not herein contrarie to himselfe for either the Apostle speaketh of the ceremoniall lawe as in the first place but it is the morall law which is established by faith or be meaneth that the vnprofitable ende of the morall lawe which was to iustifie men is abrogated but here he speaketh of an other ende and vse of the lawe which is to be a direction vnto good life in which sense the lawe is established 9. Thus the Apostle hath answeared this obiection least he might haue seemed to abrogate the lawe because he denieth vnto it power to iustifie vnto this obiection he maketh a double answear first in denying that he doth not take away the effect of the lawe for where one ende of a thing is denied all are not taken away secondly he answeareth by the contrarie he is so farre from abrogating or disanulling the lawe that contrariwise he doth establish and confirme it as is shewed before 4. Places of doctrine Doct. 1. Of the preheminence or prerogatiue of the Church v. 1. What is the preferment of the Iewe c. here occasion is offred to consider of the preheminence and excellencie of the Church which consisteth in the consideration of the dignitie state and blessings wherein it excelleth other humane conditions and states This excellencie and preheminence of the Church is either of nature or grace but by nature all men are the children of wrath one as well as an other Ephes. 2.3 therefore all the prerogatiue of the Church is of grace This prerogatiue is either common to the old Church of the Iewes and the newe of the Christians or proper and peculiar the common is either internall in their vocation iustification sanctification by the spirit or externall in their publike profession of religion and adoption to be the people of God with their externall directions by the word and sacraments vnto saluation The peculiar and proper prerogatiue of the old Church is considered 1. in their state that they were a people seuered from the rest of the world and ioyned vnto God by a solemne couenant 2. in the blessings wherewith they were endued which were partly spirituall as the Scriptures of the Prophets were committed vnto them they had the legall sacraments of circumcision and the Paschal lambe the Priesthood of Leui partly temporal as the inheritance of Canaan which was tied vnto Abrahams posteritie The prerogatiue peculiar vnto the Church of the newe Testament consisteth 1. in their state in beeing an holy people taken out from the rest of the world and consecrated to the worship of God 2. in their blessings partly perpetuall as the doctrine of the newe Testament the sacraments baptisme and the supper of the Lord partly temporall as the gift of tongues and miracles which the Church had for a time for the necessarie propagation of the faith but are now ceased ex Pareo Doct. 2. Of the vtilitie and profit of the diuine oracles v. 2. Vnto them were coÌ„mitted the oracles of God The Scriptures called here the diuine oracles are profitable to diuerse ends 1. illuminant intellectum they doe lighten the vnderstanding Psal. 19.8 It giueth light vnto the eyes 2. inflammant affectum they inflame the affection as Luke 24.32 the two disciples said betweene themselues did not our hearts burne within vs while he talked with vs by the way 3. mundant culpam they doe cleanse the fault as Ioh. 15.3 now are ye cleane thorough the word which I haue spoken vnto you 4. conseruant contra tristitiam they doe comfort against heauinesse 5. roborant ad pâ—tientiam they do strengthen vnto patience both these the Apostle sheweth saying Rom. 15.4 that we through patience and consolation of the Scriptures might have hope 6. franâ—â—â—t cordis duritiam they breake the hardnesse of heart Ierem. 23.29 is not my word like an hammer that breaketh the stone 7. protegunt contra tentationes they defend and protect against the tentations of the deuill Prou. 30.5 Euerie word of God is pure it is a sheild c. Ephes. 6.17 the sword of the spirit is the word of God Gorrhan Doct. 3. Of the combination betweene God and his Church v. 3. Shall their vnbeleefe make the faith of God without effect Here are to be considered tria ingorum paria three paire of yokes and bands as it were betweene God and vs. 1. the couenant and
a figure of Christ therefore as Christs righteousnesse is extended euen vnto those before the lawe so also was Adams sinne v. 14. Then the Apostle sheweth wherein Adam is vnlike vnto Christ namely in these three things 1. in the efficacie and power the grace of God in Christ is much more able to saue vs then Adams fall was to condemne vs v. 15. 2. in the obiect Adams one offence was sufficient to condemne but by Christ we are deliuered from many offences v. 16. 3. in the ende Adams sinne brought forth death but Christs righteousnesse doth not onely deliuer vs from sinne and death but bringeth vs vnto righteousnesse and life yea and causeth vs to raigne in life it restoareth vs to a more glorious kingdome and inheritance then we lost in Adam v. 17. The reddition or second part of this comparison sheweth wherein Christ of whom Adam was a type and figure is answearable vnto Adam namely in these three things propounded v. 12. first in the singularitie of his person one mans iustification saueth vs as one mans offence condemned vs v. 18. 2. in the obiect as Adams sinne was communicated to many so is Christs obedience v. 19. And here the Apostle by the way preuenteth an obiection that if sinne came in by Adam why entred the lawe he answeareth to the ende that sinne might the more appeare and be increased not simply but that thereby the grace of God might abound the more 3. in the ende as sinne had raigned vnto death so grace might raigne vnto eternall life 3. The questions and doubts discussed Quest. 1. What peace the Apostle meaneth ver 1. v. 1. Beeing iustified by faith we haue peace toward God 1. Oecumenius whom Harme and Anselme Lyranus Hugo followe doe reade here in the imperatiue habeamus let vs haue not habemus we haue and they vnderstand peace with men that the Iewes should no longer contend with the Gentiles about their lawe as though iustification came thereby seeing the Apostle had sufficiently prooued alreadie that we are iustified by faith But this exposition cannot stand 1. because the Apostle speaketh of such peace as we haue with God not with man 2. he speaketh in the first person we haue but S. Paul was none of these which did contend about the Lawe 2. Origen Chrysostome Theodoret vnderstand it of peace with God but in this sense let vs beeing iustified by faith take heede that we offend not God by our sinnes and so make him our enemie mihi videtur saith Chrysostome de vita conuersatione disserere the Apostle seemeth vnto me now to reason of our life and conuersation so Origen let vs haue peace vt vltra non adversetur caro spiritus that our flesh no longer rebell against the spirit But the Apostle here exhorteth not sed gratulatur eorum faelicitati he doth rather set forth with ioy the happines of those which are iustified Erasmus and it is not an exhortation but a continuation rather of the former doctrine of iustification Tolet annot 1. and here he sheweth the benefits of our iustification whereof the first is peace of conscience Pareus and this is further euident by the words following By whom we haue accesse which words beeing not vttered by way of exhortation but of declaration shewe that the former words should so likewise be taken Erasmus 3. Ambrose reading in the Indicatiue habemus we haue expoundeth this peace of the tranquilitie and peace of conscience which we haue with God beeing once iustified by faith in Christ thus the Apostle himselfe expoundeth this peace v. 10. When we were enemies we were reconciled to God by the death of his Sonne for they are our sinnes which make a separation betweene God and vs this sense followe Tolet annot 1. and in his commentarie Pareus Gryneus Faius with others 4. This then is resolued vpon that the Apostle speaketh here not of externall but internall peace there is pax temporis and pax pecteris a temporall and a pectorall or inward peace the other Christ giueth but through the malice of Sathan and the corruption of mans heart it may be interrupted and therefore Christ saith Matth. 10.34 That he came not to send peace but the sword but the other which is the inward peace of conscience Satan himselfe can not depriue vs of no man can take it from vs. But whereas there is a threefold combate within vs the fight betweene reason and affection betweene the flesh and the spirit and a wrestling with the terrors of Gods iudgements in the two first we cannot haue peace here but in part for still in the seruants of God there remaineth a combat betweene reason and affection the flesh and the spirit as S. Paul sheweth that it was so with him Rom. 7.23 he sawe another lawe in his members rebelling against the lawe of his minde and therefore we are not to hope to haue such peace vt non vltra caro adversetur spiritui that the flesh should no more rebell against the spirit as Origen thinketh but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne from this terror we are deliuered by Christ Beza yet so as sometimes there may arise some feare doubts and perplexitie in the minde of the faithfull as it is written of Hilarion that beeing 70. yeare old and now neere vnto death he was somewhat perplexed and troubled in minde yet faith in the end ouercommeth all these dangers that we fall not vpon the rockes to make shipwracke of our faith and a good conscience 5. And we must here distinguish betweene pax conscientiae stupor conscienciae the peace of conscience and a carnall stupiditie for the one neuer felt the terror of Gods iudgments and therefore can haue no true peace the other hath felt them and is nowe by faith deliuered from them Calvin 6. Now whereas it is added We haue peace with God or toward God these things are here to be obserued 1. all the causes are here expressed of our iustification the materiall which is remission of our sinnes included in iustification the formall by faith the finall to haue peace with God the efficient through our Lord Iesus Christ Gorrhan 2. and in that he saith toward God Origen noteth that this is added to shewe that they haue neither peace in themselues because of the continuall combate betweene the flesh and the spirit not yet with Sathan and the world which continually tempt vs but with God we haue peace who is reconciled vnto vs in Christ and he saith toward God or with God to signifie that reconciliation is not onely made with God but that it is pleasing and acceptable vnto him that such a reconciliation is made Tolet. and further hereby is signified that this is a perpetuall peace because it is toward God with whom there is no change nor mutabilitie Faius Thorough Iesus Christ 1. Chrysostome seemeth thus to vnderstand
of death originall sinne then hath a kind of existence for how else could it be called a bodie of sinne or death see more hereof elsewhere Synops. Cen. 4. err 14. 2. Concerning the reasons obiected 1. God is the author of euerie substance and of euery naturall qualitie but not of vnnaturall dispositions or qualities as neither of diseases in the bodie nor of vices in the minde this euill qualitie was procured by mans voluntarie transgression 2. and though habites which are personall and obtained by vse and industrie are not transmitted to posteritie yet this euill habite was not personall in Adam as he is considered vt singularis persona as a singular person but by him it entred into the nature of man as he was totius humanae naturae principiū the beginning of the whole nature of man 3. Burgensis taketh another exception vnto Lyranus addition and he thinketh that Adams posteritie is not bound to haue the originall iustice which was giuen to Adam for they haue no such bond either by the law of nature for that originall iustice was supernaturally added or by any diuine precept for God gaue vnto Adam no other precept but that one not to eate of the forbidden fruite and therefore they were not bound at all to haue or reteine Adams originall iustice Thus Burgens Contra. 1. Herein I rather consent vnto Thoring the Replic vpon Burgens who thus argueth that this debt or bond to haue originall iustice was grounded vpon the law of nature which is the rule of right reason for by nature euery one is tied to seeke the perfection and conseruation of it kind and this originall iustice tended vnto the perfection of man which though it were supernaturally added vnto man yet it was not giuen him alone sed pro tota natura for the whole nature of man and so he concludeth well that man is culpable in not hauing this originall iustice though not culpâ actuali quae est suppositi by any actuall fault which belongeth to the person or subiect yet culpâ originali quae est natura by an originall fault which is in nature To this purpose the Replic And this may be added further that if Adams posteritie were not debters in respect of this originall iustice then were they not bound to keepe the law which requireth perfect righteousnesse and so it would follow that they are not transgressors against the law if they were not bound to keepe it the first exception then of Burgensis may be recieued but not the second 2. Pighius also who denieth originall sinne to be a privation or want of originall iustice holdeth it to be no sinne to want that iustice which is not enioyned by any law vnto mankind for no law can be produced which bindeth infantes to haue that originall iustice and therein he concurreth with Burgensis Contra. But this obiection is easily refuted for first man was created according to Gods image in righteousnesse and holines which image Adams posteritie is bound to retaine but he by his sinne defaced that image and in stead thereof begate children after his owne image Gen. 5.3 in the state of corruption And whereas Pighius replieth out of Augustine that the image of God in man consisteth in the three faculties of the soule the vnderstanding memorie and will Augustine must not be so vnderstood as though herein consisted onely the image of God but as therein is shadowed forth the misterie of the Trinitie for the Apostle expressely sheweth that this image of God is seene in righteousnes and holines Ephes. 4.24 An other lawe is the lawe of nature which is the rule which euery one is to followe Cicero could say that convenientur viuere c. to liue agreeably to this law is the chiefe ende of man to this lawe euen infants are also bound there is a third lawe which is the morall which saith thou shalt not lust which prohibiteth not onely actuall but originall concupiscence And whereas Pighius here obiecteth that a lawe is giuen in vaine of such things as cannot be avoided therein he sheweth his ignorance for it is not in mans power to keep the lawe for then it had not beene necessarie for Christ to haue died for vs who came to performe that which was impossible by the lawe Rom. 8.3 yet was not the lawe giuen so in vaine for there are two speciall vses thereof both to giue vs direction how to liue well and to bring vs to the knowledge of sinne xe Mart. 4. This then is originall sinne 1. it consisteth partly of a defect and want of originall iustice in that the image of God after the which man was created in righteousnesse and holines was blotted out by the fall of man partly in an euill habite disposition and qualitie and disorder of all the faculties and powers both of bodie and soule This was the start of man after his fall and the same is the condition of all his posteritie by nature Augustine also maketh originall sinne a positiue qualitie placing it in the concupiscence of the flesh not the actuall concupiscence but that naturall corruption which although it be more generall then to containe it selfe within the compasse of concupiscence onely yet he so describeth it by the most manifest effect because our naturall corruption doth most of all shew and manifest it selfe in the concupisence and lust of our members 2. The subiect then and matter of originall sinne are all the faculties and powers of soule and bodie the former is the pravitie and deformitie of them the efficient cause was the peruersnes of Adams will the instrument is the carnall propagation the end or effect is euerlasting damnation both of bodie and soule without the mercie of God Martyr 3. Originall sinne is taken either actiuely for the sinne of Adam which was the cause of sinne in his posteritie which is called originale origmans originall sinne giuing beginning or passiuely for the naturall corruption raised in Adams ofspring by his transgression which is tearmed originale originatum originall sinne taking beginning 4. Of this originall sinne taken both waies there are three misserable effects 1. participatio culpa the participating in the fault or offence for we were all in Adams loines when he transgressed and so we all sinned in him as here the Apostle saith 2. imputatio reatus the imputation of the guilt and punishment of sinne we are the children of wrath by nature subiect both to temporall and eternall death 3. there is naturae depratatio vel deformitas the depravation and deformitie of nature wherein there dwelleth no good thing Rom. 17.18 Controv. 16. Of the wicked heresie of Marcion and Valentinus with the blasphemous Manichees 1. Origen out of the words of the former verse where the Apostle speaketh of our attonement and reconciliation by Christ confureth the heresie of Marcion and Valentinus whose opinion was that there was some substance quae naturaliter Deo sit inimica which naturally is
the perfection of the parts because regeneration is both in the bodie and soule but not perfectione graduum by the perfection of degree for so it is onely begunne here and shall be perfited in the next life 2. and sanctification followeth after iustification and so is no part of it for first we are iustified then sanctified Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 1. The Apostle sheweth the cause of the resurrection of the Saints to be the inhabiting and dwelling of the spirit of God in them so that the spirituall communicating with the flesh and blood of Christ by faith is that by the vertue and power whereof our bodies shall be raised againe at the last day it is not the carnall eating of Christs flesh in the sacrament as the Romanists hold wherwith to the same end they housle the sicke that is in our bodies the seede of the resurrection for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament which is both necessarie and sufficient vnto life whereof our Blessed Sauiour treateth Ioh. 5.4 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Christ speaketh not here of the sacramentall eating and drinking but of his spirituall for the sacrament was not yet instituted 2. And that the carnall and corporall receiuing of Christs flesh is not possible neither yet requisite or necessarie to the resurrction of our bodies doth euidently appeare by these two reasons 1. because the Fathers that died before Christ was incarnate could not in that manner eate and drinke Christ and yet they died in the hope of the resurrection 2. infants are not admitted to the sacramentall eating and yet they shall rise againe at the latter day Martyr Controv. 8. Against merites v. 12. We are detters not to the flesh c. hence it followeth that we are detters to the spirit which part the Apostle suppresseth as beeing euident enough of it selfe out of the other 1. It is manifest then that whosoeuer seruice we doe performe vnto God it is ex debito a due debt we are endebted to God 1. by reason of our creation that he hath giuen vs these bodies and soules to the end that we should set forth his praise in the world 2. we are bound vnto God for our redemption by Christ our regeneration and sanctification by his spirit all which the Lord hath wrought for vs that we should performe him faithfull seruice 3. and likewise we are bound vnto God for the hope of our resurrection and glorification promised in his kingdome which the Apostle touched in the former verse 2. If then whatsoeuer seruice we doe vnto God we doe but our bounden dutie then there is no place for merits for our selues much lesse for works and merites of supererogation for others as the Romanists hold and teach for debitum meritum debt and merite doe one take away another as the Apostle sheweth Rom. 4.5 And whatsoeuer workes we do they are either according to the flesh or the spirit if after the flesh they are sinfull if according to the spirit they are of dutie 3. But they will thinke here to helpe themselues by a distinction that though our works merite not in the rigour of Gods iustice yet they merite ex acceptatione diuina through the diuine acceptance c. God indeed accepteth of our good workes in Christ yet not as merits but of grace and so in mercie rewardeth them Controv. 9. Whether in this life one by faith may be sure of salvation v. 16. The same spirit beareth witnesse with our spirit that we are the children of God Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull because the testimonie of the spirit is vnfallible yet the Romanists are not ashamed to denie that any such certaintie may be gathered from hence they say this testimonie of the spirit is nothing else but the inward good motions comfort and contentment of spirit which the children of God doe daily feels more and more c. Rhemist annot And Pererius it is but gustus quidum spiritualis praesentiae a kind of tast of the spirituall presence of grace and he consenteth vnto Thomas who thus interpreteth this testimonie of the spirit to be câ—â—iecturalem perswasioneÌ„ a coniecturall perswasion but infallibilis certitudo an infallible certaintie cannot be had citra specialem Dei reuelationem without the speciall reuelation of God their reasons are these 1. Thomas thus argueth a thing may be knowne either by speciall reuelation from God and so it may be reuealed vnto some that they are saued or a man may know somewhat in himselfe and that two waies certainely or coniecturally a thing is certainely knowne by the principles thereof as God is the beginning of grace but because God cannot perfitely be knowne none can attaine vnto this certaintie the coniecturall knowledge is by signes and effects as when a man doth perswade himselfe that because he feareth God and contemneth the world he is in Gods fauour but this knowledge is imperfect as S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. Pererius addeth this reason fowre waies may a thing certainely be knowen per lumen naturale c. by the naturall light of the vnderstandingâ— by the light of the Catholike faith by speciall reuelation per lumen fidei infusa by the light of faith infused but by none of these can one be assured of his saluation not by the first for it is a supernaturall light nor by the second for then all that beleeue the Catholike faith should haue this assurance neither hath euery Christian the third which is by special reuelatioÌ„ neither by the fourth can it be attained vnto for that perswasion riseth of two propositions the one apprehended by faith the other collected out of that by some naturall euidence and experience as faith reacheth vs that all which are truely contrite and penitent shall be saued then one out of his owne experience inferreth but I am contrite and penitent Ergo But this experience is vncertaine because that many actions proceeding from a man himselfe may carrie some semblance of those which are wrought by the spirit and a man may haue many sinnes which he knoweth not and so cannot repent him of them Contra. 1. To Thomas argument we answer 1. that two waies is a faithfull man perswaded and made certaine of his saluation both by the efficient cause the spirit of God which giueth such testimonie and assurance vnto them and by the signes and effects which are wrought in them 2. though God cannot here be perfitely knowne yet so much is knowne of God as may make a man sure of his saluation as we know by the Scriptures the great loue and mercie of God towards vs in
the heathen that they were not called in respect of any such will or endeauour but as well the calling and running of regenerate as vnregenerate men are here excluded from beeing any cause of election 5. Neither are those words to be deuided as though the willer were one and the runner an other but the things onely are discerned by willing is vnderstood the inclination and endeauour of the minde by running the externall workes and labour Gryneus 6. And here the nominative case must be supplied which Beza will haue to be election that it is not in the willer or runner and so Pareus Haymo supplieth the will is not of the willer nor cursus the running of the runner Pet. Martyr better vnderstandeth both that two things are here implied that neither election is in respect of any thing in man neither that he hath power to will or runne of himselfe 7. And Beza well interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that willeth not volentis of the willing to take away all ambiguitie least the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God might be thought to be supplied in the two first as well as in the last as though the sense should be this It is not of God that willeth or runneth but that sheweth mercie 17. Quest. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 1. Photius in Oecumen vnderstandeth it of the raising vp of Pharaoh to the kingdome so also Rupertus Taitiens I haue raised thee scilicet in regnum that is to the kingdome so also the Rhemists in their annot and Vatablus But the Apostle goeth further then to the time of Pharaohs comming to the kingdome 2. Chrysostome so also the Septuag and Chalde paraphrast doe refer it to the sauing and keeping of Pharaoh aliue from the plagues of Egypt that Gods power might be shewed in him and to the same purpose Ambrose whome the ordinarie glosse followeth thus expoundeth I haue raised thee vp cum apud Deum mortum esses beeing in effect dead before God in suffering thee to liue c. But many beside Pharaoh were so reserued from the plagues of Egypt 3. some vnderstand it permissive that God is saide to haue raised him vp in permitting Pharaoh to rage against his people permittendo non agendo by permitting not acting or doing any thing Rupertus before alleadged and these thinke that good things are done volente Deo God beeing willing mala permittente and euill by his permission onely But Pet. Martyr here well sheweth that euen permission also is not without the will of God and that euen good works belong vnto Gods permission as Heb. 6.3 This will we doe if God permit and this word of raising vp sheweth more then a permission onely 4. Some referre it vnto the meanes as the signes and wonders whereby Pharaoh was further hardened so their meaning is that God did raise him vp occasionaliter by ministring occasion onely as Anselme excitavi te quasi sopitum per mea signa I did raise thee vp or awake thee by my signes as a sleepe to the same purpose Lyranus abusus est signis he abused the signes which were sent to bring him to repentance Haymo much differeth not duritiam cordis manifestavi I manifested or made knowne by this meanes the hardnes of thy heart But the Apostle ariseth yet higher to the counsell and purpose of God he staieth not onely in the externall and secondarie meanes 5. Beza and Gryneus vnderstand it of the creating of Pharaoh that he had made and created him to that ende but the Apostle as before in the example of Esau and Iacob so here speaketh of the purpose and counsell of God which went before their creation and birth 6. Pet. Martyr hath this note by the way that God might raise vp in Pharaohs minde vehementem cogitationem de tuendo regno a vehement cogitation or thought to defend his kingdome but he by his owne corruption turned this cogitation into malice against the people of God But this doth not fully satisfie for the counsell and purpose of God concerning Pharaoh was long before the raising or stirring vp of any such cogitation 7. Neither must this be referred so vnto God as to make him the efficient cause of stirring vp the malice of Pharaoh as Pererius slandereth the Protestants to affirme that God stirred vp Pharaoh that is fecisse eum it a obduratum in malo c. to haue made him so obdurate in euill that by punishing of him diuersly he might take occasion to set forth his power and glorie Perer. disput 9. numer 50. But farre be it from vs to make God the author of euill or the proper cause of any ones hardnes of heart we are further off from this blasphemous assertion then the Romanists themselues 8. Neither doe we restraine this onely to Gods decree of the reiection and reprobation of Pharaoh as though God had ordained Pharaoh to this ende to shew his disobedience that thereby Gods power might appeare as Bellarmine imputeth this opinion to Calvin and Pet. Mart. Deum absolute Pharaonem excitasse c. that God absolutely had raised vp Pharaoh to resist him before any foresight at all of his sinne for God doth not ordaine or appoint any vnto sinne Neither hath Calvin any such saying his words are these God raised vp Pharaoh to this ende vt dum ille contumaciter diuinae patientiae resistere nititur that while he seeketh to resist obstinately the power of God he beeing subdued and brought vnder might shew how invincible the arme of God is Pet. Martyr also thus writeth I haue raised the vp to this end to afflict my people mihi resisteres and to resist me that my power might be seene in thee Neither of these affirme that God raised vp Pharaoh to this end to resist him but the end was the demonstration of Gods power by his obstinacie and disobedience which God procured not but ordered it so that his glorie and power might be set forth by it 9. Wherefore for the right vnderstanding of this place there are foure things to be considered which will deliuer God from all suspition of iniustice 1. his absolute power to dispose of his creatures as it seemeth best vnto himselfe as they may best serue vnto his glorie he may take vnto himselfe and leaue whome he will and none are to say vnto him What doest thou Isa. 45.9 2. God did foresee the malice and obstinacie of Pharaohs heart whereby he fore-iudged him worthie of perdition as Habac. 1.12 the Prophet speaketh of the Chaldeans Thou hast ordained them for iudgement and established them for correction and in the next verse he speaketh of their wickednes wherefore dost thou looke vpon the transgressors 3. God by his secret working but most iust is said to stirre vp the spirit the wicked not by inclining their corrupt wills vnto euill but by his secret power ordering them to that end which he
will haue God no wayes the cause of hardening the heart which is Pighius assertion as he is here confuted at large by Pet. Martyr who in this manner obiected 1. that place of the Prophet Isay is a prediction therefore not the cause of hardening Answ. It followeth not for euen that word which Isay preached did provoke the Iewes and they were thereby further hardened and though euerie prediction be not a cause of that which is to come yet such predictions as foretell of such things as the Lord himselfe will worke as here the Prophet speaketh of the hardening of the heart doe not onely shewe the thing but expresse the cause also 2. Ob. Nemo cogitur ad peccandum but no man is compelled to sinne Ans. We must here distinguish between violentia necessitas violence and necessitie true it is that God forceth and compelleth none to sinne yet they cannot otherwise chuse but sinne by reason of the corruption of nature to the which man hath enthralled himselfe in respect whereof it is impossible that man should beleeue of himselfe without the worke of the spirit as it is said Ioh. 12.39 they could not beleeue c. 3. Obiect Pighius saith that by impossibile here we are to vnderstand difficile that which is hard to be done not that it was simply impossible that they should beleeue but it was an hard matter for them so to doe Answer Neither doe we say that simply it is impossible in respect of the absolute power of God but ex hypothesi by way of supposition the blindnes and obstinacie of mans heart beeing presupposed and to say that a man may beleeue of himselfe though hardly is the euasion of the old Pelagians for of himselfe not onely hardly but not at all can a man beleeue as our Sauiour saith Without me ye can doe nothing Ioh. 15.5 4. Obiect Whereas that place by vs is vrged Mark 4.11 To you it is giuen to knowe the mysterie of the kingdome but to them c. all things are done in parables that they seeing may see and not discerne c. to shewe that God hath an hand and worke in blinding of the eyes of the obstinate Pighius will haue this word that to shewe not the finall but efficient cause because they were blind therefore Christ spake in parables they were not therefore blinded the more because he spake in parables Answ. 1. Their blindnes was not the cause of Christs speaking in parables for that had beene a reason rather why Christ would haue spoken more plainly vnto them but because they were wilfully blind he therefore spake in parables that they might continue in their blindnes still 2. these words that because doe not alwaies shewe the cause of a thing sed causam notitiae but the cause of the knowledge or manifestation of a thing which is by the effect as Luk. 7.47 our Blessed Saviour saith of the woman many sinnes are forgiuen her for she loued much by the effect of her great loue he doth demonstrate the cause the forgiuenesse of her sinnes so here Christ sheweth the cause of his preaching in parables by the effect the hardening of their heart and blinding of their eyes 4. and like hereunto is that place where the Lord saith concerning Pharaoh For this cause haue I raised thee vp that I might shewe my power in thee Rom. 9.17 that was the ende of the raising vp Pharaoh that God might get himselfe honour in his confusion as this was the ende of Christs preaching in parables that the Iewes might be confirmed in their obstinacie and hardnesse of heart 5. Obiect Whereas we also vrge that place of Isay 6.9 Make the heart of this people fat shut their eyes c. Pighius replyeth that God biddeth it to be done he is not said to doe it and in that he saith shut their eyes it is thus much in effect praedica excaecandos preach that their eyes shall be blinded c. Ans. 1. That which the Lord biddeth to be done is held to be done by the Lord himselfe beeing done by his commandement 2. and it is a very strange construction shut their eyes that is prophesie or preach that their eyes should be shut vp but thereby is signified that by the word which he preached they should be occasioned to stumble and their eyes should dazle at it as bleare eyes at the brightnes of the Sunne 3. and that God is the cause of their hardening aad blinding is euidently expressed Ioh. 12.40 he hath blinded their eyes and hardened their hearts 6. Obiect To this Pighius againe replieth that man in himselfe is the cause of his hardening and blindnes yet the Scripture so speaketh as though God blinded their eyes and yet he doth not as when they which haue tender eyes and are made more blind by looking vpon the Sunne who will say that the Sunne-beames are the cause of blindnes the fault is in the eyes And both S. Matthew c. 13.10 and S. Luke Act. 28.27 doe otherwise cite that place Isa. 6.9 the heart of this people is waxed fat making no mention at all of God to be the cause or worker of it Ans. 1. Doth the Scripture so say that God blindeth the eyes and is it not so this were to make the Scripture to speake one thing and to meane an other 2. that similitude maketh directly against him for though the first and principall fault be in the eyes yet accidentally the brightnes of the Sinne doth increase the blindnes of the eyes and so God in his iustice more hardeneth the hearts of the obstinate which they first hardened by their owne peruersnes and vnbeleefe 3. S. Matthew indeede and S. Luke doe in that manner cite that text therein following the reading of the Septuagint whereof diuers reasons are yeilded 1. some thinke that the Iewes falsified the Scriptures and therefore the Septuagint which translated them before they were corrupted were rather followed but Origen vpon that place Isa. 6. refuseth this conceit because it is not like that our Sauiour and the Apostles would haue left that fault vntouched if the Iewes had falsified the Scriptures 2. Hierome in his Commentarie also vpon that place reporteth an other opinion of certaine Ecclesiasticall writers who thought that Saint Luke because he was more skilfull in the Greeke tongue did rather follow the Septuagint but this reason is not sufficient for Saint Matthew though it might seeme probable for the other 3. some thought that the Septuagint did so translate that they might decline that blasphemie as they thought to make God the author of the hardenesse of the heart but Hierome taketh away this because in other places the Septuagint are not afraide so to translate as God hardened the heart of Pharaoh 4. Wherefore the Septuagint in their translation tooke that libertie not alwayes to render the words but the sense and the Apostles followe them because their interpretation was then receiued and well knowne and so
kept by the power of faith vnto saluation The ende of the first Booke THE SECOND BOOKE OF THIS COMMENtarie vpon the second generall part of the Epistle contained in the five last Chapters which concerneth exhortation to diuerse Christian duties generall and particular Wherein among other questions and controversies of great waight and moment these are specially handled Of the diuers offices in the Church c. 12. Of the obedience wherein and how farre to be yeelded to the Ciuill Magistrate c. 13. Of the vse of things indifferent c. 14. Whether S. Paul were euer in Spaine as he purposed c. 15. Whether S. Peter were euer at Rome and fate as Bishop there c. 16. Printed by CANTRELL LEGGE Printer to the Vniversitie of Cambridge 1611. REVERENDISSIMIS IN CHRISTO PATRIBVS ac Dominis D. GEORGIO Archiepiscopo Cantuariensi D. LANCELETO Episcopo Eliensi Dominis suis colendissimis salutem pacem in Christo sempiternam D E Divo Paulo eiusque scriptis divinissimis vestrae dignitati paucis mihi praefari cogitanti occurrit Ambrosianum iliud quo vtrumque vestrum sivestrâ pace liceat aeffari compellare lubet beati Petrus Paulus inter vniuersos Apostolos peculiari quadam praerogativâ praecellunt verùm intet ipsos quis cui praeponatur incertum est Ita vos caeteris vestri ordinis praelucetis omnibus alter summae dignitatis ecclesiastice apud nos accessione alter eruditissimae fidei defensonis apud exteros laude Vtrique Paulo Petro Ambrosius inter Apostolos primatum concedit Paulos inquit gratiam primatus sibi soli vendicat concessam à Deo sicut soli Petro concessa est inter Apostolos vtrique vestrum omnes merito palmam deferunt Sed Hieronymus hic mihi aurem vellit vereor ne officium putetur ambitio videamur sub occasione sermonis amicitias potentium quaerere redeo ego ad Paulum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 electionis vas vt Christus ipse vocat Act. 9.15 lampadem ecclesiae vt Chrysost. doctorem magistrum gentium vt Hieronymus saâ—â—ntem illum architectum vt Ambrosius nutritorem ecclesiae vt Augustin Paulum cum Petro geminum lumen oculorum appellat Bernardus Sed Chrysostomus totus in tanti Apostoli laudes resoluitur pulverem oris illius videre vellem per quod Christus locutus est c. immo non oris solum illius sed cordis pulverem videre vellem quod si quis totius orbis cor dixerit c. non peccaverit adeo enim istud cor latum fuit vt vt in se susceperit integras gentes videre rurfus vellem pulverem manuum quas cum tetigit vipera in roguâ—u decidit c. vellem oculorum pulverem videre excaecatorum primò doinde ad orbis salutem respicientium vellem pedum illorum videre pulterem qui per orbem currentes non laborarunt c. quid opus est singula tecensere vellem videre sepulchrum illud quo recondita sunt arma illa iustitiae armalucis Isto modo aureum illud Chrysostomi os divinissimi Apostoli dignisâ—â—â— as laudes decantat Verùm licet Paulus totus sit veluti sacratissimus omniuÌ„ rerum pretiosarum thesautus virtutum promptuariumquatuor tamen praecipuè de eo praedicantur admiratimedigna conversio miraculosa aedeficatio ecclesiae fructuosa diligentia laboriosa passâ—â—oriosa De conversione Pauli sic meditatur Augustinus Ananias baptizavit luâ—â—in fecit agnum Saulus vinxit Paulus vinctus est dum Saulus quaerit miâ—â—ere numerum Christianorum ipse etiam ad numerum accessit confessoruÌ„ Zilum Apostoli docendi peritiam sic describit Chrysostomus ad splendorem Apostolicorum verborum oculos aperiamus lingua siquidem illius supra solem emicuit doctrinaeque sermone supra reliquos omnes exuberavit sic Apostolus de se testatur gratia eius quae in me collata est noÌ„ fuit inanis sed amplius quà m illi omnes laboravi Quam vero praestiterit diligentiam quanto labore in Evangelio promulgando desudaverit ipse etiam testis est ita vtà Ierusalem per circuitum vsque ad Illyricum repleverim Evangelium Christi vnde Chrysostomus virtute dilectionis voÌ„lantis instar factus omnes circumvolitabat de passione vero sua Martyrio sic vaticinatur si immoler super sacrificium fidei c. sic enim Paulus sacrificij instar gladio decollatus creditur vt praeclare Augustinus Petrus patitur crucem Paulus fentit pugionem piscatorem suspendit hamus crucis persecutorem mucro minuit persecutoris vt Bernardus alter amisso alter submisso in cruce capite triumphum extulerunt Ex istis quatuor Pauli encomijs duo vires nostras longè superant nec conversionis modo illi adaequari nec martyrij fortitudine illi pares esse possumus in duobus reliquis omnibus fidelibus pastoribus D. Pauli exemplum praeponitur vt eius in docendo fidelitatem in labore tolerantiam imitemur ad reliquas Apostoli imitationes vt bene Cyprianus infirmi sumus Atque vtrinque hoc verè Episcopalis muneris specimen à vestrâ gravitate tam docendi quà m scribendi exhibitum libenter omnes agnoscimus alijs omnibus Episcopis Pastoribus vestro exemplo faeliciter praeitis quid non audebunt milites cum tales habeant duces nautae alacriter proculà ubio incumbent remis cum ipsos navarchos naucleros non solum cohortatores sed cooperatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeant Sed vnum est prae caeteris in quo Paulus animum verè Apostolicum oftendit Romanos de rebus aediaphoris altercantes summo artificio ad pacem revocare studet vos pro vestra pietate Ecclesiae nostrae non dissimili dissidio laboranti succurrite veluti nutantibus suo loco motis columnis humeros supponite Duo sunt que nostram Ecclesiam beare possunt pax externa domestica illam nobis attulit Serenissimus noster Rex de quo vertus illud praedicari potest quà m quod olim de Pericle suo iactabant Athenienses quod nemo Atheniensium illius causa vestem attaÌ„ vnquá induerit alteram vestra humanitas conciliabit Melanthius inter Athenienses dicere solebat civitatem servari oratorum dissidijs Sed Pastorum concordiares nostras crescere facile intelligit vestra prudentia quam vos promovere pro authoritate vestra potestis pro pietate vultis Isto modo si non solum Paulum admiremur sed imitemur vt suauiter suo more Chrysostomus possumus hinc migrantes illum videre ineffabilis ipsius gloriae participes esse id quod nos omnes assequi contingat gratià benignitate Christi cui gloria in secula Vestrae reverent iae obseruantissimus ANDREAS WILLET CHAP. XII 1. The text with the diuerse readings 1.
voluntarie connivence or negligence of the keeper or some other way as it were made by God for so we reade that Peter escaped out of prison the doores beeing opened by the Angel before him Act. 12. but this is not rashly to be done for the aforesaid reasons but vpon good warrant when God shall as it were make a way for a man to set him free Quest. 8. What kind of iudgement they procure to themselues which resist the magistrate 1. Whereas the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both condemnation as Beza damnation as the vulgar Latine iudgement as the Syrian interpreter punishment as Piscator some take this to be vnderstood not of eternall punishment but of the temporall inflicted by the Magistrate when as the powers beeing offended doe either punish rebells with death or cast them into prison Haymo so also Vatablus 2. Lyranus contrariwise interpreteth it de aeterna morte of euerlasting death not excluding also temporall punishment so also Martyr 3. Some vnderstand poenam punishment generally without limitation Olevian Piscator Iunius annot 4. Some will haue the punishment in this life vnderstood whether inflicted by the Magistrate or by God himselfe who will take reuenge for the transgression of his owne ordinance as is euident in the fearefull punishment of rebellious Cote Dathan and Abiram Numb 16. Pareus Gualter and so before them Chrysostome and Theophylact cum à Deo tum ab hominibus poenas daturum he shall endure punishment both from God and men 5. But all these are better ioyned together that such as resist the Magistrate are punished by the publike lawes and God often taketh reuenge also beside they make themselues guiltie of euerlasting damnation which is due vnto the transgression of Gods commandement and the violating of his ordinance Faius 6. Tolet hath here this conceite by himselfe it is said they shall receiue iudgement because beeing not restrained by the Magistrate whom they stand not in awe of they cast themselues into those sinnes for the which damnationem incurrunt they incurre damnation but here the Apostle speaketh of that punishment which is due for the resisting of Gods ordinance 7. Pareus here obserueth well these two things that the purposes and endeauours of such are frustrate and beside they shew their madnes and foolishnes in beeing accessarie to their owne punishment for it is an vnwise part for one to procure his owne hurt Quest. 9. How the Prince is not to be feared for good workes but for euill 1. Concerning the words in the originall they stand thus Princes are not a feare of good workes and so the vulgar Latine that is for good workes as the Syrian interpreter putteth it in the datiue bonis operibus to good workes so also Tertullian readeth in scorpian and Beza followeth this sense and the meaning is that they are not a terror or to be feared ratione boni operis by reason of the good worke Lyran. or his qui sunt boni operis to them which are of good workes Gorrhan so before him Chrysostome bene agentibus to those which doe well good workes are here to be vnderstood not as Diuines take them for morall workes but for ciuill workes agreeable to the publike lawes which are either against the diuine lawe whereof the Magistrate ought to haue speciall care or against the positiue constitution Pareus 2. Touching the occasion of these words Tolet will haue them to depend of the former sentence and to shewe the cause why they which resist the powers doe receiue iudgement to themselues because they contemne the Magistrate who is ordained to restraine euill workes and so they without restraint fall into euill and so incurre punishment but the better coherence is to make this an other argument to mooue obedience to the higher powers from the vtilitie thereof as Chrysostome or à duplici sine from the twofold ende of magistracie which is for the punishment of the euill and praise of the good 3. They which doe good workes must feare the Magistrate still but timore reverentiae non seruili c. with a reuerent not a seruile feare as the malefactors doe which hauing a guiltie conscience are afraide of punishment to be inflicted by the Magistrate Gorrhan Quest. 10. What it is to haue praise of the power v. 3. 1. Whereas often it falleth out that the Magistrate doth punish the good and encourage the wicked how then is this true which the Apostle saith doe well and thou shalt haue the praise of the same the answear is that first we must distinguish betweene the power it selfe and authoritie which is ordained of God to these ends for the reward of the good and punishment of the euill and the abuse of this power secondly although gouernours abusing their power do offend in some particulars yet in generall more good commeth by their gouernement then hurt as vnder cruell Nero there was some execution of iustice for Paul was preserued by the Romane captaine from the conspiracie of the Iewes and appealed vnto Caesar which was then Nero and his appeale was receiued 2. It will be obiected that euen vnder good Princes where there is punishment for offenders yet the righteous receiue not their reward 1. Origen thus vnderstandeth these words thou shalt haue praise of the same c. that is in the day of iudgement ex istis legibus landem habebis apud Deum by these lawes thou shalt haue praise with God for keeping them c. but the Apostle speaketh not of hauing praise by the lawes but of the power that is the Magistrate 2. Augustine thinketh it is one thing to be praised of the power that is to be commended and rewarded by it an other laudem habere ex illa to haue praise of it that is exhibit se laude dignum he sheweth himselfe worthie of praise whether he be actually praised or not of the power Tolet alloweth this sense though he take the distinction betweene these phrases to be somewhat curious so also Haymo but the Apostle speaketh not simply of hauing praise and commendation but of hauing it from the Prince 3. the ordinar glosse thus thou shalt haue praise of the power si iusta est ipso laudante if it be iust it will praise thee si iniusta occasionem prebente if vniust it will giue thee occasion of praise so also Gorrhan it shall praise thee either causaliter by beeing the cause of thy praise or occasionaliter by beeing the occasion c. causa erit maigris coronae it shall be the cause of thy greater crowne gloss interlin laudaberis apud Deum thou shalt be praised with God Haymo but the Apostle speaketh of receiuing praise from the power as Chrysostome and Theophylact well obserue erit laudum tuarum praeco futurus he shall be a setter forth of thy praise 4. Bucer thinketh that the Apostle alludeth vnto the custome of the Grecians and Romanes among whom they which had done any
the subiect is assaulted if it be a ciuill matter resistance may more safely be vsed but if it be the cause of religion therein they should rather shew their patience in suffering as we read in the persecutions of the primitiue Church of 20. thousand Martyrs that were burnt together in a Temple without any resistance at all who for their number might haue sustained the brunt of the aduersaries but they willingly yeelded themselues to the fire 5. Likewise this discreete consideration must be vsed whether there be not hope to escape the daunger without resistance or whether by resisting a way may be opened of deliuerance or whether by their escaping many of their brethren shall not be brought into greater daunger for where any of these things doe happen it is not safe to resist 6. They must in such extremities so defend themselues as that they vse no assault vpon the person of their Prince to put his life in daunger for therein they manifestly transgresse the publike lawes it is one thing to vse a necessarie defense an other to make an assault Dauid though he stood vpon his owne guard and had a great band of men attending vpon him yet when Saul twice fell into his hands he spared to lay any violent hands vpon him with these restraintes and limitations some defense may be graunted euen vnto priuate subiects against Tyrants otherwise it is daungerous both in respect of their conscience in resisting the power and for the euil example whereby other seditious persons may be encourraged Thus much of this question how farre resistance may be made against the ciuill power how farre also and in what manner the Tyrannie of the Pope the Antichrist may be resisted see among the Controversies contr 3. Quest. 18. How we should not owe any thing to any man but to loue one an other 1. Touching the occasion of these words Augustine thinketh that the duties before membratim fusa nunc ipso circuitu clauduntur deliuered by partes now are shut vp together de doctrin Christian. 4. c. 20. Lyranus also thinketh that here inferiors are taught that they owe charitie to their superiors so also Mr. Calvin thinketh this precept of the Apostle to be a confirmation of his former doctrine of obedience to Magistrates because violat charitatem c. he doth violate charitie who denieth obedience 2. Beza thinketh that the Apostle remooueth the impediment of obedience because the want of charitie is cause of quarrels and suits whereupon the Magistrate is constrained by his authoritie to force men to render vnto euerie one their owne and so by this meanes magistratus nomen invidio sum sit it commeth to passe that the name of the Magistrate is odious and envied 3. Erasmus collecteth out of Ambrose but not rightly as Beza here noteth that hitherto the Apostle shewed what dutie was to be yeelded to the heathen Magistrates but now he teacheth the dutie which must be rendered to Christian Magistrates 4. But the truth is the Apostle from speciall duties belonging to superiors ascendeth higher to treat of the generall dutie of loue which is common to all 2. Owe nothing there are two kinds of debts there is a Ciuill debt and a Naturall debt the ciuill is either common to all as the paying of tribute yeelding of obedience must be performed by euery one to the superiors or concerneth onely some particular persons which are endebted by promise and contract or some other bond vnto others there is also a naturall debt either peculiar and proper to some as of the children to the parents of scholers to their Masters wiues to their husbands or common to all as is mutuall loue here by the Apostle commended 3. There are three kind of wayes whereby one may be a debter to another either when he payeth nothing of his debt as if he owe an hundred shillings and pay none at all or if he pay but part and not all as but tenne and if he pay the whole debt due at one time but not at another as if he should pay euery day a shilling till the whole debt be paid and he hold the payment one day or two but fayle in the rest the debt of charitie is not of either of the first kinds but of the third a man sheweth charitie once or twice he is bound to shew it still Tolet. 4. The debt of charitie different from other debts in these three points 1. as Chrysostome saith it is such a debt vt semper reddatur semper debeatur that it both is alwaies paied and yet is alwaies owing not like vnto other debtes which beeing paied cease to be due and so both redditur cum impenditur it is restored when it is paied debetur cum reddita fuerit and it is owing when it is rendered because it must be shewed at all times 2. nec cum redditur omittitur charitie is not lost from him that sheweth it as money which is paid goeth from him that payeth it 3. may charitie reddendo multiplicatur is multiplyed by the paying of it cum redditur ab homine crescit in homine when it is rendered by a man it encreaseth in man gloss ordinar ex Augustine so some things when they are communicated to many minuuntur non augentur are diminished not encreased as mony and all terren things some things are neither encreased nor diminished when they are communicated as the light and the sound of a voiceâ— some things non minuuntur sed augentur are not diminished but encreased as charitie and all spirituall things Gorrhan 5. Origens conceit is here verie straunge who by debt vnderstandeth sinne vult ergo omne debitum peccati solvi he would therefore euery debt of sinne to be paid and not to remaine with vs. But the Apostle speaketh not of any such spirituall debt whereby we stand indebted to God neither is it in our power to pay that debt but of outward debts and duties vnto men 19. Quest. How he that loueth his brother fulfilleth the law 1. He which loueth his brother doth not in euery particular and in act keepe euery part in the law for one may loue his brother though in that instant he doe not performe all the acts of charitie as in feeding him if he be hungrie and such like but yet he fulfilleth all these duties virtute potestate in possibilitie and hauing an aptnes and power thereunto both because charitie is the cause and beginning of all the duties which as it mooueth him to one dutie so it will stirre him vp to the rest as also it is the ende and scope of the law which is to maintaine charitie and it is modus the manner how the law should be obserued for whatsoeuer externall dutie one doth if it be not in loue it is nothing as S. Paul sheweth 2. Cor. 13.2 3. 2. But here a question is mooued by Chrysostome how the Apostle reduceth all the law vnto this one precept of louing
existimaret least any should thinke that he did glorie plus quam veritas facti exigebat more then the truth of the thing required the Apostle sheweth that what he glorieth in was truely effected Tolet but the force lieth not in the word wrought as shall be shewed afterâ—ard 4. Origen placeth the force in this word by me as it hath relation vnto others quae loquor non sunt alieni operis verba what I speake are not the reports of other mens labours and this sense Erasmus approoueth as best agreeable to that which followeth v. 20. that he did not build vpon an others foundation but still this fitteth not the Apostles purpose here who intendeth onely to shew how he had wherein to glorie in Christ not comparing himselfe to others 5. Chrysostome in an other sense interpreteth these words by me of his owne workes omnia Dei esse ostendit nihil suijpsius he sheweth that all was of God and nothing of himselfe so Pet. Martyr nolle de 〈◊〉 rebus gloriari he will not boast of his owne doings nequid de seipso dicere ausit that he dare not speake any thing of himselfe whereof Christ was not author 6. Theophylact putteth both these last senses together non insolens praedico quod ipse non gesserim quin potius nil ipse confeci I doe not insolently publish that which I haue not done my selfe or rather it is not I that haue done it but God vsing me as the instrument 7. As this last sense is not much to be misliked yet the greatest emphasis lieth in Christ what Christ hath not wrought by me for the Apostles purpose is not so much to shewe by what instrument Christ wrought as by him not by others by him assisted by grace not working of himselfe as who it was that wrought all things in him namely Christ. So then as in the former verse he shewed in whom he gloried namely in Christ and in what or for what things belonging to God so now he proceedeth to prooue both these first who it was that wrought in him Christ and then what things he wrought by him as it followeth in the next verse Pareus Quest. 24. Of the things which Christ wrought by S. Paul as signes wonders how they differ v. 19. In word and deede c. These words must not be ioyned with the obedience of the Gentiles but with the former words which Christ hath not wrought by me c. in word and deede 1. the latter Chrysostome vnderstandeth of S. Pauls conuersation that both by his doctrine and life he converted the Gentiles 2. the most by deeds vnderstand his miracles as Origen opere signorum by the worke of signes Haymo factis miraculorum by the deeds of miracles so also Lyranus Tolet and of our writers Martyr Osiander Hyperius with others but the Apostle speaketh of signes and wonders afterward 3. Gualter vnderstandeth by deed indefessam industriam assiduos labores his neuer wearied industrie his continuall labours his trauailes imprisonment and other afflictions for the preaching of the Gospel 4. Pareus better comprehendeth both as by word are vnderstood not onely his publike preachings but his priuate exhortations also and his epistles and writings so by the deede or fact both are signified his great labours and trauails as also his example of godly life Pet. Martyr refuseth this sense because these labours were common to the Apostle with others so was also his preaching but these notwithstanding were more excellent in the Apostles then in others and therefore are fitly alleadged by him as arguments of his Apostleship v. 19. With the power of signes and wonders c. 1. Some take signes to be the generall word for all these things here rehearsed by the Apostle as the first signe they make to be his excellent gift of teaching the second the holy actions of his life the third his miracles the fourth the power of the holy Ghost Hyperius but the Apostle ioyning signes and wonders together doth euidently distinguish them from word and deed before mentioned 2. Origen thus distinguisheth signes and wonders the signes are wherein beside some wondrous thing done aliquid futuurm ostenditur somewhat to come is signified but prodigia wonders wherein mirabile tantum aliquid onely some wondrous thing is shewed but he confesseth that alwayes this distinction holdeth not and that in Scripture sometime oâ—â— is taken for an other 3. Haymo somewhat differeth here from Origen a signe he thinketh to containe both quiddam mirabile quiddam futuri some strange thing and it sheweth also somewhat to come but a wonder he taketh to be that wherein onely something is shewed that is to come and therefore he thinketh they are called prodigia as if one should say porrodigia or porrodicentia telling things a farre off Hugo Cardinal giueth an other notation of the word as if it should be said procul à digito farre off from the finger such a thing as was neuer seene 4. Lyranus gloss interlin Gorrhan vnderstand signes to be minima miracula the lesse miracles and wonders to be maiora the greater and so to differ only in degree 5. Tolet taketh those to be signes which though they are supernaturally done yet may be done also in some sort by naturall meanes as the healing of sickenesses and infirmities but wonders doe altogether exceede the power and worke of nature as is the raising of the dead the healing of them that are borne blind so also Faius 6. But howsoeuer there may be some difference in other places betweene signes and wonders yet here they are taken for one and the same namely the great works which were done by the Apostles as Haymo confesseth for all the miracles which the Apostles wrought were signes quibus veritas praedicationis probabatur whereby the truth of their preaching was confirmed Martyr they were also wonders for the strangenes of the â—orke which drewe men into admiration By the power of the spirit of God c. 1. which is added to shewe a difference between true and false miracles which as they differ in the end the one beeing to confirme the truth the other to deceiue so they haue diuerse beginnings for the true miracles are wrought by the spirit of God the false by the working of Sathan 2. Thess. 2.9 2. Origen also obserueth an excellencie betweene the miracles of S. Paul and the other Apostles who converted many nations vnto God and the miracles of Moses and Aaron who did convert thereby verie few of the Egyptians 3. and whereas these things are said here to be done by the power of the spirit which elswhere are ascribed vnto God Heb. 2.4 God bearing witnes by signes and Mark 16.17 in my name saith Christ they shall cast out deuils therein manifestly is prooued the diuinitie of Christ and the holy Ghost and the vnitie of essence of the Blessed Trinitie 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power vertue is taken here two waies
Chapter 1. qu. Of the generall scope and intendment of the Apostle in this Chapter 2. qu. How S. Paul prayeth for their saluation whom in the former Chapter he sheweth to be reiected of God 3. qu. Why the Apostle doth thus insinuate himselfe by professing his loue to the Iewes 4. qu. How the Iewes are said to haue zeale but not according to knowledge 5. qu. Why the Iewes ar said to stablish their owne righteousnes v. 3. 6. qu. How Christ is said to be the end of the lawe 7. qu. How Christ is said to be the end of the lawe seeing the Law requireth nothing but the iustice of workes 8. qu. That Christ is not the end of the law that we by grace in him should be iustified in keeping of the law 9. qu. What life temporall or spirituall is promised to the keepers of the law v. 5. 10. qu. Whether Paul did of purpose alledge that place of Moses Deut. 30.12 or allude onely vnto it 11. qu. Whether Moses in that place directly speaketh of the righteousnes of faith 12. qu. By what occasion Moses maketh mention in that place of the Gospel and of the meaning of the words 13. qu. Of these words the word is neere thee c. 14. qu. How Moses that preached the law is alleadged for iustification by faith 15. qu. How Christ is to be confessed 16. qu. How Christ is saide to be raised by God 17. qu. Whether to beleeue in the heart be not sufficient vnto saluation without confession of the mouth 18. qu. Of these words Whosoeuer calleth vpon the name of the Lord shall be saued v. 13. 19. qu. Of the gradation vsed here by the Apostle v. 14. and the occasion thereof 20. qu. Of these words v. 15. how beautifull are the feete c. whether it be rightly cited out of the Prophet 21. qu. Of these words v. 16. but they haue not all beleeued our report c. 22. qu. Of the saying of the Prophet Isai Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 23. qu. Whether all faith come by hearing 24. qu. Whether the Apostle meane the Iewes or Gentiles Haue they not heard v. 18. 25. qu. Whether that place of the 19. Psal. their sound went through all the earth be rightly cited by the Apostle 26. qu. Whether the Gospel were preached to all the world in the Apostles time 28. qu. How God prouoked the Iewes to envie by the Gentiles v. 19. 29. qu. Of these words Isaias is bold c. v. 20. 30. qu. Of these words All the day long haue I stretched forth my hands c. v. 21. Questions vpon the 11. Chapter 1. qu. Of the scope and intent of the Apostle in this chapter 2. qu. Why the Apostle maketh mention of the tribe of Beniamin whereof he was 3. qu. How God is saide not to cast off that people whome he knew before v. 2. 4. qu. Of Elias complaint vnto God concerning Israel 5. qu. Of Gods answer vnto Elias 6. qu. Of the Apostles collection inferred out of this answer made by Elias 7. qu. Of these words If of grace it is no more of works c. 8. qu. How it is said Israel obtained not that he sought v. 7. 9. qu. Of these words v. 8. As it is written God hath giuen them the spirit of slumber whence it is taken 10. qu. How God is said to send the spirit of slumber to giue eares not to heare c. 11. qu. Of the meaning of these words Let their table be made a snare c. v. 9. 12. qu. Whether it be lawfull to vse any imprecation as Dauid doth here 13. qu. Of the ende of the stumbling of the Iewes v. 11. 14. qu. How the stumbling and falling of the Iewes brought saluation to the Gentiles 15. qu. How the Iewes were prouoked to follow the Gentiles 16. qu. What is meant by the diminishing of the Iewes and their abundance v. 12. 17. qu. How it standeth with Gods iustice to cast off the Iewes that the Gentiles might enter in 18. qu. Why the Apostle maketh mention of his Apostleship and how he is said to magnifie his office v. 13. 19. qu. What the Apostle meaneth by these words v. 15. What shall the receiuing be but life from the dead 20. qu. What the Apostle meaneth by the first fruits and the whole lumpe the roote and the branches 21. qu. How the roote can make the branches holy seeing many branches did degenerate and by nature all are vnholy branches 22. qu. How Abraham is said to be the roote to be grafied into whereas we are said to be grafied into Christ c. 6.5 23. qu. What S. Paul meaneth by the wild olive and the grafting of it in v. 17. 24. qu. Of the meaning of these words Thou bearest not the roote but the roote thee 25. qu. Of these words v. 22. If thou continue in his bountifulnes 26. qu. Of the meaning of these words v. 24. was grafted contrarie to nature 27. qu. What mysterie the Apostle here meaneth I would not haue you ignorant of this mysterie v. 25. 28. qu. Whether toward the end of the world the whole nation of the Iewes shall be converted 29. qu. Of the testimonies here cited by the Apostle how they are alleadged whence 30. qu. Of these words v. 28. As touching the Gospel they are enemies for your sakes c. 31. qu. Of the meaning of these words The gifts and calling of God are without repentance v. 24. 32. qu. Of the meaning of these words v. 31. So now how haue they not beleeued by your mercie 33. qu. How God hath concluded and shut vp all in vnbeleefe v. 32. 34. qu. Of the Apostles exclamation v. 33. The deepenes of the riches c. 35. qu. How these words must be vnderstood Of him through him and for him are all things c. Questions vpon the 12. Chapter 1. qu. Why the Apostle vseth entreatie saying I beseech you brethren by the mercies c. v. 1. 2. qu. Why the Apostle addeth By the mercies 3. qu. Of sacrifices in generall v. 1. vpon these words A liuing sacrifice c. 4. qu. The generall obseruations of the sacrifice which the Apostle here requireth 5. qu. OF the conditions of this spirituall sacrifice in generall 6. qu. How we must not fashion our selues to this world v. 2 7. qu. Of our transforming by the newnes of minde 8. qu. Of these words That ye may prooue what the good will of God is acceptable and perfect c. v. 2. 9. qu. What the Apostle vnderstandeth by grace I say by grace c. 10. qu. What it is to vnderstand aboue that which is meete to vnderstand v. 3. 11. qu. What is vnderstood by the measure of futh 12. qu. Of the similitude which the Apostle taketh from the members of the bodie 13. qu. Of the best reading of the 6. v. seeing then we haue gifts which are diuers c. 14. qu. Of