words pleasantnes of countenance for all those are signified by hilaritie or chearefulnes Tolet so Chrysost. verbis rebus corpore c. in words deedes yea with seruice of the bodie the poore must be helped with chearefulnes Chearefulnes is required in heart in words in countenance euery way 1. in respect of God he loueth a chearefull giuer 1. Cor. 9. Pareus 2. in respect of the kingdome of heauen which such hope for quis regnum accipiens maestus est who receiuing a kingdome is sorowfull Chrysost. lucrum est alijs benefacere c. it is a gaine to doe well to others and euery man reioyceth in his owne gaine Theodoret. 3. againe such as were emploied in these seruices as old men and widows are naturally giuen to morositie and therefore they haue neede of this precept to dispose themselues to chearefulnes Pareus 4. the worke it selfe which was to deale with the diseased sicke and feeble was such as might breed loathsomnes and therefore the Apostle doth hearten them that they should not giue ouer this worke of mercie thorough nicenes that they should not disdaine with their owne hands if neede were to handle their sores and diseases Tolet. 5. the consideration of the common condition of mankind that there is eadem omnium sors the same lot of all that they are subiect to the same diseases and infirmities this should mooue them in such workes of mercie to be chearefull and willing Gualter 6. ne moerorem addant moerori that they should not adde griefe vnto griefe for the poore seeing them which attend them to doe it vnwillingly would thereby be grieued the more Mart. Beza 17. Quest. Of the Christian affection of loue and the properties thereof The Apostle hauing hitherto touched certaine speciall and particular duties belonging vnto Ecclesiasticall offices proceedeth vnto generall and first concerning Christian brotherly loue which he sheweth how it should first consist in the inward affection and then in the outward act v. 10. in giuing of honour c. Concerning the first this loue must be verus true without simulation then discretus discreete we must not loue but hate that which is euill thirdly it must be firmus firme cleauing vnto that which is good and it must be vniversalis vniuersall common without acception of persons we must be affectioned one toward an other c. Lyranus 1. Let loue be without dissimulation 1. The Apostle beginneth with loue which giueth a rellish and tast as it were to all other vertues euen faith without charitie is not right 1. Cor. 13.2 it is the badge and cognizance whereby we are knowne to be the disciples of Christ Ioh. 13.35 therefore the Apostle first beginneth to shew what this loue is 2. Origen vnderstandeth this loue generally of the loue of God and our neighbour but Chrysostome applieth it onely to brotherly loue and so the precepts following shew 3. this loue must be without dissimulation which Origen defineth thus when one loueth onely God and that which is pleasing to God Chrysostome giueth this rule when one loueth an other and doth vnto him as vnto himselfe but S. Iohn giueth a perfect description of this kind of loue 1. epist. 3.18 My little children let vs not loue in word or tongue but in deede and in truth he then loueth without dissembling that sheweth his loue in act and in deede so S. Paul describeth true charitie 1. Tim. 1.5 out of a pure heart good conscience faith vnfained where are expressed the subiect or place of this loue a pure heart the cause thereof is faith vnfained the perpetuall companion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioynt-worke is a good conscience as the Apostle to the Hebr. 10.22 let vs draw neere with a true heart in the assurance of faith sprinkled in our hearts from an euill conscience Gryn From this true and syncere loue these are farre of 1. they which doe nourish hatred in their heart but colour it with pretensed friendship onely watching an opportunitie of reuenge such was Cain toward Abel and Ioab toward Abner 2. they which pretend friendship toward other but onely for hope of some gaine and profit to themselues these are selfe-louers and not louers of others as Felix propounded fauour vnto S. Paul but he hoped for some bribe Act. 24. 3. they also which professe loue and obedience but onely for feare as they which obserue those which are mightie and of authoritie because they are afraid of their greatnes and power doe not loue without dissimulation 2. Hating that which is euill or rather abhorring c. 1. Chrysostome obserueth an emphasis in the Apostles phrase he saith not abstaining but prosequnting with hatred and that vehemently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle addeth alwaies somewhat to the sense as he sheweth in diuers instances 2. Haymo taketh this for a generall precept that we should hate the deuill and his members but it seemeth rather to belong to the precept of loue 3. and in this sense some giue this interpretation that they should in their loue abstaine from all euill hurt deceit malice and follow goodnes Calvin Pellican some thinke that good and euill signifie here that which is profitable or vnprofitable and so he that loueth should procure the good not the hurt of him whome he loueth Pareus but the meaning rather is that we should so loue as that we be not partakers with men in their sinnes neither should be withdrawne from God but cleaue to him as the onely good so Chrysostome saith this is added because there is dilectio in malis a loue friendship in euill things as in them that are fellows in robbers c. so Origen qui proprium errantem videt non corrigit c. he that seeth his brother erring and correcteth him not he loueth not in truth so Lyranus also sic ametur natura vt vitium odio habeatur let nature be so loued as yet vice be hated this sense followeth Pet. Mart. some are so foolish to thinke that they loue their brethren cum illis consentiant ad libidines when they consent vnto them to lust and other vices to the same purpose Gualter dilectionis praetexiu non facienda m 〈…〉 la euill things must not be done vnder pretense of loue 3. Cleauing to that is good 1. that is saith Haymo to God who is the chiefe good but this is too generall 2. here we vnderstand that which is morally good Gryn which is agreeable vnto the will of God who is onely good 3. and the meaning is that we should so adhere vnto that which is good that no respect of any friendship or any thing whatsoeuer should draw vs away from it 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleaving adhering the same word is vsed of the coniunction betweene man and wife Matth. 19.5 shewing the neare coniunction that should be betweene
be lawfull to sweare and vpon what occasion 1. That it is lawfull to sweare thus it appeareth 1. Christ came not to dissolue the lawe Matth. 5.17 now the lawe not onely permitteth but commandeth to sweare where cause is Deut. 6.13 and 10.20 2. the Lord himselfe sweareth Psal. 110.4 Heb. 6.17 therefore it is not sinne to sweare 3. the holy Fathers and Patriarkes vsed to take an oath where it was lawfully required as Abraham Gen. 21.24 Iacob Genes 31.53 Dauid 1◠Sam. 24.23 2. But it will be thus on the contrarie obiected 1. Christ saith Sweare not at all neither by heauen for it is the throne of God c. Answear Christ forbiddeth not to sweare by God but not by creatures as by the heauen the earth by the Temple by the head 2. where he saith let your communication be yea yea nay nay Christ forbiddeth not the lawfull vse of an oath when there is iust cause but the often and vnnecessarie vsing of it in common talke where then it concerneth the saluation or edification of our brethren it is lawfull to take an oath as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them who had yet neuer seene them as Chrysostome saith quouiam neminem hominum animi sui testem sistere poterat c. because he could not set forth any man to be a witnesse of his minde he calleth vpon God who searcheth the heart 3. It will be againe obiected that in the Newe Testament an oath is not lawfull as it was in the olde Basil. in Psalm 14. Answear The abuse of an oath was vnlawfull both in the Old Testament and in the Newe But to take an oath lawfully is as well permitted to the Church of Christ nowe as it was to the Church of the Iewes As the Prophet Isaiah prophesieth of the Newe Church that they shall sweare by Iehovah Isay. 19.18 and c. 43.23 Ierem. 4.3 Quest. 30. How Paul is said to serue in the spirit 1. Chrysostome by the spirit vnderstandeth the holy Ghost omnia spiritus sancti imputat virtuti he ascribeth all to the vertue of the holy spirit nothing to his owne diligence But in that he saith in my spirit this interpretation is auoided Paul would not so call the holy Ghost my spirit 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul whereby he was furnished for his Apostleship whereof he spake before v. 5. by whom we haue receiued grace and Apostleship so also Oecumenius he is said to serue him in tradito sibi dono in the gift giuen vnto him but so much is expressed in the words following In the Gospell of his sonne that sheweth his ministerie and employment in the Gospell 3. some giue this sense whom I serue in the spirit that is not in the flesh non in carnalibus observantijs not in carnall obseruations such as were the ceremonies of the lawe gloss interlin so also Aretius I serue God non vt hypocritae ceremonijs not as hipocrites with ceremonies but the mentioning of the Gospel following excludeth all legall ceremonies 4. Origen here maketh a distinction betweene the soule and the spirit which he taketh for the superior and higher part of the soule wherein he serued God Ambrose also by the spirit vnderstandeth the minde which is true that inwardly he serued Christ in his spirit and mind but the faine not considered in the naturall condition thereof as Origen seemeth to haue relation thereunto but renewed and regenerate by grace 5. S. Paul then by his spirit vnderstandeth his ardent and earnest affection wherein he serued God most earnestly and zealously in the ministerie of the Gospel Beza The like saying the Apostle hath 2. Tim. 1.3 I thanke God whome I serue from mine Elders with a pure conscience he serued God with an vpright and innocent heart not in shew and oftentation and in this sense our Sauiour saith Ioh. 4.24 They that worship God must worship him in spirit and in truth Martyr 31. Quest. v. 10. What prosperous iourney the Apostle meaneth v. 10. That I might haue a prosperous iourney by the will of God 1. Paul simply praieth not for a prosperous iourney but according to the will of God there is a prosperitie not according to the will of God as the wise man saith Prov. 1.32 The prosperitie of fooles destroyeth them Gorrham But the Apostle esteemeth not of such prosperous things quae sine voluntate dei eveniunt which come to passe without the will of God Haymo 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that I may haue a iourney giuen me according to my minde Erasm. in which desire the Apostle non deprecatur omnia pericula doth not pray against all perills and daungers for he suffered shipwracke and endured other casualties in his iourney to Rome but he counted it a prosperous iourney which howsoeuer might bring him vnto them to bestow some spirituall gift vpon them Aretius Such a prosperous iourney was that which S. Paul tooke into Macedonia where though he suffered imprisonment and were beaten with roddes yet his iourney prospered in respect of the good successe which he had in preaching of the Gospel Martyr 3. And this desire of Paul to see the Romanes might be one cause of his appeale which he made to Rome Act. 25. Lyranus 32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes v. 12. That I might be comforted through our mutuall faith both yours and mine 1. Chrysostome thinketh that Paul spake not this quod ipse illorum opus habeat auxilio as though he had neede of their helpe seeing he was a pillar of the Church but that he so saith to qualifie his former speach v. 11. because he had saide that I might bestow vpon you some spirituall gift to strengthen you 2. But although the Apostles modestie appeare herein that ioyneth himselfe with them as hauing neede of their mutuall comfort yet in truth he professeth himselfe not to be so perfect as though he needed no helps non ponit se in supremo gradu he doth not place himselfe in the highest degree for he other where doth acknowledge his imperfection both in knowledge 1. Cor. 13. and in the gifts of regeneration Rom. 7. Pareus like as a minister comming to visit one that is sicke to comfort him may be comforted againe by him Olevian to this purpose P. Martyr 3. This mutuall consolation Theophytact vnderstandeth of the alleviating of their afflictions by their mutuall comforts Tolet with others of the mutuall ioy which they should haue one in an others mutuall faith Lyranus that they should be comforted by faith which was common to him and them for there is but one faith But as Chrysostome saith here this consolation may be taken pro fider incremento for the encrease of faith for the faithfull mutuis exhortationibus in fide proficiunt by mutuall exhortations doe profit
committed against others 2. These words they regarded not to know God 1. some thus interpret that they thought God to haue no knowledge or no great care of such things as they committed gloss ordin Gorrham and so before them Ambrose but the words must be much forced and strained to make this sense as though the Apostle should say they regarded not that God knew 2. Some thinke the Apostles meaning is that they had not Gods feare before their eyes that knowing him they much regarded not what was pleasing or displeasing vnto him Haymo But the Gentiles had not the true knowledge of God for they neglected the meanes which should haue brought them to know him 3. Some giue this sense neglexerunt c. they neglected Tolet. non curarunt they had no care to know God Vatab. they did not seeke to know God according to that naturall light and direction which they had 4. But there is more signified here then a negligence rather spreverunt they despised to know and acknowledge God Faius they scorned and derided the true knowledge of God and preferred their owne vaine inuentions And so Chrysostome noteth that the Apostle saith not as they knew not God but regarded not to know God so that it was corrupts iudicij of a corrupt iudgement not a sinne of ignorance that they refused the knowledge of God The Apostle then sheweth voluntariam caecitatem their wilfull blindnes Pareus it seemed not good vnto them as Beza or they iudged it not good as the Syrian translator to know God it was a voluntarie election in them to preferre their superstitions before the knowledge of God And Erasmus whome P. Martyr therein approoueth noteth here a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement the latter word is here vsed though they had some knowledge of God yet they did not acknowledge him to be God as in glorifying him giuing thanks vnto him as the Apostle said before v. 21. Quest. 70. What it is to be deliuered vp to a reprobate minde 1. Some vnderstand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate passiuely that is quod omnibus displicet which displeaseth and is reprooued of all Eras. mentem improbandam a minde to be reprooued or disalowed Sa. but this expresseth not the whole meaning their reprobate minde was not so called so much in respect of others as of themselues 2. Some take it passiuely in respect of God that they were as reprobates that is reiected and reprobate of God But all the Gentiles which followed these sinnes were not reprobates Beza many of them afterward were washed from their sinnes and sanctified in the name of Christ 1. Cor. 6.11 3. Therefore this word reprobate is rather here taken actiuely for a minde voide of all iudgement Beza which taketh good for euill and euill for good Esa. 5.10 Bucer which prauitie of minde commeth not by one or two euill acts but by a continuall custome to euill per acquisitum habitum when it is growne into an habite like as the rast that is corrupted taketh sweet things for bitter Lyran. So the Gentiles were not deliuered ouer to this reprobate minde all at once but by diuerse degrees first they were giuen vp to their hearts lustes v. 24. then to vile affections v. 26. last of all to a reprobate sense to such an euill habit that they could doe nothing but euill Faius 4. This prauitie of the minde is here described 1. by the subiect in the verie mind not in the sense as the Latine translator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the verie iudgement and vnderstanding both theoreticall and practicall they erre both in their iudgement and conscience as the Apostle saith Tit. 1.15 their mindes and consciences are defiled 2. the materiall part wherein this reprobate disposition of the mind consisteth is more distinctly shewed Ephe. 4.18 where the Apostle imputeth to the Gentiles vanitie of mind their iudgement and vnderstanding was corrupt then their cogitations were darkenes their reason and thoughts were obscured and their hearts were hardened that is their wills and affections 3. the causes are expressed the meritorius cause is their reiecting of God they regarded not to knowe God they reiected God and he reiecteth them where there is a fit allusion in the words for it is saide of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they approoued not to know God so they are deliuered vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a reprobate mind Pareus The efficient cause not of their reprobate mind but of giuing them vp to a reprobate minde is God who as a iust iudge doth deliuer them to this punishment Gryneus 4. Then followe the effects of their reprobate mind to doe things not conuenient that which was forbidden both by diuine and humane lawes Haymo 5. But here it is to be considered that God is not said to be author or worker of their reprobate minde but of the deliuering of them vp to a reprobate minde Faius not that their minde beganne now to be wicked and euill which was not so before but God finding their minde euill and lewde doth deliuer them ouer that is to themselues first in withholding his grace then vnto Sathan to worke his will in them Gryneus and not onely to but God by his iust iudgement doth secretly so worke and dispose euen in the hearts of the wicked that all things doe tend still to their further hardening Aretius 6. This reprobate minde or corrupt and depraued iudgement is of two sorts either in generall when things that are euill and vnlawfull are iudged to be good and commendable and in particular when as the affection is misled in some particular act to doe that which generally the iudgement condemneth as to steale to commit adulterie the Gentiles failed in both these for some of them iudged many things to be lawfull which were euill as to commit fornication to steale But most of them fayled in particular committing those things which in their generall iudgement they allowed not Tolet. Quest. 71. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle ver 29.30 1. As before the Apostle touched those sinnes of vnrighteousnesse which the Gentiles committed against themselues in their mutuall defiling so now he rehearseth such sinnes as were perpetrated against others Rareus 2. And in that he saith full of all vnrighteousnesse this happened vnto them propter aversionem à Deo because they had now forsaken and turned aside from God therefore they fell into all euill Lyran. for as the feare of God is the fountaine of all righteousnesse so incredulitie and want of the faith and feare of God is the beginning of all iniquitie 3. Origen seemeth to make this the cause why they were giuen ouer to a reprobate minde because they were full of all vnrighteousnesse and the Latine interpreter referreth it to the word deliuered vp that they beeing full of
owne righteousnesse which is of the lawe but that which is thorough the faith of Christ of these the Apostle speaketh here that in part doe themselues liue according to the lawe and shewe their faith by their fruits supplying that which is wanting in them by the obedience of Christ by faith 3. There are two kinds of iustification one is verily and indeede before God which is by faith in Christ Rom. 3.26 the other is in the opinion of men Luk. 16.15 Ye are they which iustifie your selues before men of the former the Apostle speaketh here Gryneus see further for the exposition of this place controv 7. following Quest. 27. How the Gentiles which had not the lawe did by nature the things contained in the lawe This place is diuersly expounded 1. Some doe here vnderstand the Gentiles converted to the faith of Christ which doe naturally the worke of the lawe that is to beleeue in Christ not that faith is naturall but because duce natura credunt they beleeue nature so guiding them and while they beleeue opus legis oftendunt they shewe the worke of the Lawe to this purpose Ambrose whose meaning seemeth to be this that the Gentiles which receiued the Gospel were mooued by the light of nature seeing the great miracles which Christ did to acknowledge him to be the Messiah But 1. this is an improper speech to say that to beleeue is to doe the things of the lawe neither is faith a worke of the lawe for then he that is iustified by faith might be said to be iustified by the lawe which the Apostle euerie where opposeth and setteth one against the other and faith is called the work of God not of the lawe as Ioh. 6.29 This is the worke of God that ye beleeue c. 2. Neither by the light of nature can any come to beleeue but he hath neede of speciall illumination Iohn 6.44 No man can come vnto me except my father drawe him 2. Augustine likewise lib. de spirit liter c. 26. vnderstandeth this place of the Gentiles conuerted to the faith of Christ and so also lib. 4. con Iuli. c. 3. And thus he seemeth to prooue it because afterward v. 26. he saith If circumcision keepe the ordinances of the lawe shall not his vncircumcision be counted for circumcision here the Apostle speaketh of a Gentile conuerted for otherwise how could he keepe the lawe and it is like that in all these places the Apostle speaketh of the same kind of Gentiles and they are said naturally to doe the things of the lawe quia vt crederint ipsa in eis per Christi gratiam sanata est natura because that they might beleeue their nature was healed by grace to this purpose Augustine But this exposition may be thus obiected against 1. though it be admitted that afterward the Apostle speaketh of a Gentile conuerted to the faith it followeth not that he should so meane here for in this place the Apostle maketh mention of such Gentiles as had no other direction but the lawe of nature and their conscience and so are said to sinne without the law but in the other place he compareth with the Iewes such vncircumcised Gentiles which kept the ordinances of the lawe and had the true circumcision of the heart which they could not attaine vnto by the light of nature And so Origen though before he vnderstand the vnbeleeuing Gentiles qu. 21. yet there he thinketh the Apostle to meane the Gentiles conuerted see qu. 43. following Some thinke that the Apostle is there to be vnderstood to speake by way of supposition if circumcision keepe the ordinances of the lawe not that it did but if it did Calvin but it is there better referred to the conuerted Gentile O siand see afterward question 43. 2. If to doe by nature the things of the law were to doe it by nature illuminated by grace and faith then were there no difference here betweene Iewe and Gentile for the Iewe also did so keepe the lawe 3. and whereas it is said they hauing not the law he sheweth that they haue no other helpe but the lawe of nature whereas the conuerted Gentiles did such things by the instinct of grace and faith rather then by the light of nature 4. And whereas Augustine thus obiecteth that if it be the lawe of nature which is written in their hearts the Gospel should haue no priuiledge more then the lawe which the Lord is said to write in their hearts Ierem. 31.33 It may be answeared that the one is written in the heart ratione luminis naturalis by the meanes of the naturall light the other is written ratione luminis fidei by the light of faith and by the first naturall onely and morall duties are imprinted in the heart by the other beside these all other mysticall points of religion which nature cannot bring one vnto without faith this is the priuiledge then of the Gospel more then the lawe of nature hath Tolet. And Ieremie speaketh there of a supernaturall inscription and writing in the heart by grace the Apostle here of the naturall Pareus dub 14. 3. Some doe take the Gentiles here to be vnderstood not conuerted to the Gospell but such as liued before the times of the Gospel but beside the light of nature had auxilium diuinae gratiae the helpe of Gods grace whereby they kept the morall precepts of the lawe Thus Thomas interpreteth and Vega lib. 6. super decret concil Tridentin c. 21. so also Tolet that they did the workes of the lawe non quidem sine fide gratia but not without faith and grace annot 25. But this opinion is confuted by Medina lib. 4. de certa fide c. 7. and Pererius disput 8. numer 61. and it may be further refelled thus 1. If that were S. Pauls meaning that the Gentiles by their naturall light helped by faith did keepe the lawe they should not in this behalfe differ from the Iewes who did keepe the lawe by the same meanes also the light of nature assisted by grace 2. the Apostle saith they hauing not the lawe are a lawe to themselues but they which are ayded by grace are not a lawe to themselues they are guided and directed by grace 4. Some here vnderstand such among the Gentiles as had the true knowledge of God such were Melchisedeck Iob the Niniuites Cornelius Chrysost. Faius But these were not many among the Gentiles the Apostle seemeth to speake more generally of a great number among the Gentiles 5. Some thinke that the Gentiles by the light of nature though they beleeued not in God might doe workes of the lawe worthie of reward to this purpose Origen whose opinion is before confuted qu. 21. Lyranus seemeth also to incline hereunto obseruatio legis naturalis cum fide cultu vnius Dei ad quod inducit ratio naturalis aliquo modo sufficit c. the naturall obseruation of the lawe with the faith and worship of one God to
other vnto it which bodie notwithstanding is farre from perâ—â—â— health though the smaller infirmities are not felt where a greater disease hath takeÌ„ possessiâ—â— 5. Now if our nature be vnsufficient to produce any good morall worke much lesses it able to direct a man vnto godly liuing for the truth onely maketh one free Ioh. 8.32 vnto such godly works we had neede to haue the grace of God to direct vs Psal. 4.6 maâ— say who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs. 34. Qu. Of the testimonie of the conscience and the accusing or excusing of the thoughts v. 16. Their conscience also bearing witnes and their thoughts c. 1. Faius thinketh thâ— three effects of the conscience are here expressed the first to testifie that is to propose the things done vnto the minde then to accuse and thereby to defend or excuse But rather theâ— first is the generall to testifie and beare witnesse which is expressed afterward in these two particulars that according as the things committed are good or euill so the conscienceâ— beareth witnesse by accusing or defending Gorrhan Pareus 2. Their thoughts are said â—â— accuse one an other 1. non cogitationibus inter se digladiantibus not as though the thoughtâ— did at the same time striue together about the same fact that some thoughts accused aâ—â— other excused 2. not yet is it meant of diuers men as that the thoughts accused the vnbeleeuers and excused the beleeuers gloss interlin Gorrh. or the accusing thoughts conceiued puniendos such as were to be punished the excusing servandos such as were to be saued Graeca caten 3. but in one and the same man as his facts were euill his conscience accused and as they were wel done his conscience excused him Par. Tol. 4. Some think that wheâ—â— in euery iudgement there must be three actor retis index â—he actuarie the guiltie person and the iudge that in diuers respects the conscience is all these the conscience accusing is thâ— actor the conscience accused is the guiltie partie and the iudge also is the conscience Faius But the partie accused is rather the man himselfe whome his conscience accuseth or excuseth and the conscience is the witnes the iudge supreame is God sitting in the conscience and the subalternate iudge is the light of nature imprinted in the heart which Lyranus calleth naturale indicatorium hominis the naturall iudgement place of man All these are here expressed by the Apostle he saith the effect of the law is written in their heart the iudgement seate is the heart the iudge the naturall law their written then the partie accused or defended are themselues and the witnesse and giuer of euidence is the conscience 5. Photius ex Oecumen here noteth that the conscience is not said to iustifie or condemne but onely to accuse or excuse sententiam iudex ipse fert the sentence the iudge himselfe giueth c. which is now for the present the euidence of naturall light in the soule but the superiour iudge is God himselfe in the day of iudgement 6. Here Origen disputeth very curiously what this conscience should be and he resolueth that the spirit of the conscience is an other thing beside the soule beeing ioyned vnto it as an inseparable companion in the bodie but if the soule of man be not ruled by it it shall be separated from the soule afterward and the spirit shall returne to God and the soule shall goe to torment to this purpose he expoundeth these words of the vnfaithfull seruant Matth. 24.51 He will separate him and giue him his portion with hypocrites as though the soule and the spirit should be separated a sunder Contr. True it is that there are two faculties in the soule there is in the minde the notion and apprehension of the naturall principles which are graft in vs by nature and then the conscience in the heart Pareus but that these should be diuers in substance and that one may be separated from the other is a strange conceit for the very spirits and soules of the wicked shall be tormented in hell not their soules onely as S. Peter speaketh of the spirits in prison which were disobedient in the daies of Noah 1. Pet. 3.19 by separating in that place our Sauiour meaneth the cutting such off and separating of them from the liuing 35. Qu. Why the Apostle maketh mention of the day of iudgement v. 16. 1. Some ioyne this verse with the 13. Not the hearers of the law but the doers shall be iustified in the day c. and all the rest comming between they enclose in a parenthesis so Beza Pareus and the Greeke catena Beza giueth this reason because if it should be referred to the next words before their thoughts accusing one an other or excusing which is spoken onely of the Gentiles this generall iudgement should be supposed to be onely for the Gentiles But the same inconuenience will follow if it be ioyned to the 13. v. which is specially meant of the Iewes that the day of iudgement would be thought onely to concerne them it is therefore no good consequent because the Gentiles are mentioned before that this iudgement should be onely for them for how followeth it the conscience of the Gentiles shall in that day accuse or excuse them therefore no mans conscience els 2. Wherefore this verse is better annexed to the next words before then to the other words so farre off to the which they can not well be ioyned without great divulsion of the sentence and suspending of the sense the meaning then is this not that the conscience accuseth not or excuseth none till that generall day of iudgement but 1. it is felt now sed tum maxime omnium sentietur but then it shall be felt most of all Osiand so also Lyran. 2. And now many men beeing carried away with the delights of this life present cogitationes accusatrices non audiunt doe not heare or regard their thoughts accusing them but in that day they shall be brought to light euery mans conscience shall touch him Mart. 3. Hactenus occultus est testis hetherto the conscience is but a secret witnes onely knowne to him that hath it but then omnibus apparebunt they shall be made manifest and apparant to all Tolet. 4. and by this the Apostle sheweth ne morte cas extingui that such accusing or excusing thoughts are not extinguished no not by death And Origen here well noteth that the thoughts shall accuse or excuse them in the day of iudgement not which they shall haue then but which they haue now for cogitationum malaruÌ„ quaedam notae certaine marks of euill thoughts doe remaine in the soule which shall be manifested then Origen ficut stile en cera nota imprimitur as a seale leaueth a print in the waxe Haymo 36. Qu. Why it is called the day and of the application of other words v. 16. 1. At the day
two kinds of circumcisions rather then two parts of one and the same circumcision which are sometime ioyned together both the inward and outward as they were in Abraham sometime separate one from the other and this separation is of two sorts it is either salutaris healthfull or not for when the inward circumcision is without the outward it is profitable as in Noah but when the outward is and not the inward it is vnprofitable as in Iudas Iscariot 6. Origens obseruation seemeth here to be somewhat curious thus distinguishing the circumcision of the flesh that because there is some part of the flesh cut off and lost some part remaineth still the lost and cut off part saith he hath a resemblance of that flesh whereof it is said all flesh is grasse the other part which remaineth is a figure of that flesh whereof the Scripture speaketh all flesh shall see the saluation of God But thus Origen confoundeth the circumcision of the flesh and the spirit making them all one Further to shewe these two circumcisions of the heart and spirit he alleadgeth how the Israelites were circumcised againe by Iosuah who was a type of Christ that circumciseth the heart who were circumcised before by Moses in the desert wherein Origen is greatly deceiued for it is euident by the text Iosuah 5.5 that they which were circumcised by Iosuah had not beene circumcised before 4. Places of doctrine 1. Doct. v. 1. In that thou iudgest another thou condemnest thy selfe he which doth giue sentence vpon another for that wherein he is guilty therein is a iudge against himselfe so Iuda did iudge Thamar for her incontinencie beeing in greater fault himselfe and Dauid pronouncing sentence of death against him that had taken away his poore neighbours sheepe did by his owne mouth condemne himselfe Piscator see further addition 1. following 2. Doct. v. 11. There is no respect of persons with God c. In that God freely without respect vnto any workes electeth some vnto eternall life it is done without respect of persons for though God decree vnequall things vnto those that are in equall case for all by nature are the children of wrath yet it followeth not that God hath respect of persons for he doth it not either against any law for God is not tied vnto any lawe nor yet vpon any finiâ—ter cause either for feare for there is none greater than God to be feared of him or sauour for there are no merits or deserts which God respecteth in his election And when God commeth to giue the reward then he distributeth vnto euerie man according to their workes see further addit 3. following 3. Doct. v. 16. At the day when God shall iudge here the certaintie of the day of iudgement is expressed with the manner thereof 1. who shall iudge God 2. whom men and what not their open and manifest workes onely but their secret things 3. by whome in Iesus Christ in his humane shape 4. According to what rule namely the Gospell is be saith Ioh. 12. that his word shall iudge them Gualter 4. Doct. v. 21. Thou which teachest another c. the carnall Iewe though he did not himselfe as he taught yet was not his teaching and doctrine therefore to be refused so our Sauiour saith Matth. 23.3 Whatsoeuer they bid you obserue and doe but after their workes doe ye not Mart. 5. Doct. v. 25. Circumcision is profitable c. Baptisme succeedeth in the place of circumcision as the Apostle sheweth Coloss. 2.11 In whom ye are circumcised c. thorough the circumcision of Christ in that yee are bound in him thorough baptisme c. then like as infants were circumcised so are they now to be baptised but baptisme is not now tied vnto the eight day as it was then for by the libertie of the Gospell are we deliuered from the obseruation of the circumstances of the time and place 6. Doct. v. 28. Neither is that circumcision which is outward in the flesh as these were not two diuerse circumcisions but two acts of the one and same circumcision the internal and externall so there are two acts in one and the same baptisme there is the baptisme of the spirit and the baptisme of water which both are ioyned together in the lawfull vse they haue the baptisme of the spirit to whom the Sacrament is vpon vrgent necessitie denied but infidels vnbeleeuers and euill liuers haue onely the baptisme of water for he that beleeueth not shall be condemned Pareus 7. So likewise in the Eucharist there is an externall act of eating and an internall the vnworthie receiuers haue onely the latter the faithfull when they communicate haue both and in case the Sacrament be denied they may spiritually eat Christ without the Sacrament our Sauiour saith Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my blood hath eternall life And though they doe spiritually eate Christ before they receiue the Sacrament for otherwise they would not desire it yet the Sacrament also must be celebrated for their further comfort and strengthening and the testifying of their faith Gryneus Certaine additions to the former doctrines Addit 1. Concerning the iudgement which a man giueth against himselfe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus much may further be obserued out of the 1. verse 1. What it is namely the testimonie of ones conscience of his owne guiltinesse before God 2. Whence it is partly by the prouidence of God which striketh into a mans conscience this sense of sinne partly by the force of the conscience it selfe conuincing one of sinne 3. Of whom it is namely of all men 4. It is necessarie and profitable to diuerse ends 1. to humble vs in respect of Gods iudgement for if our conscience condemne vs God can much more who is greater then our conscience 1. Ioh. 3.20 2. It is for our comfort working in vs bouldnesse if our hearts condemne vs not 1. Ioh. 3.21 3. it will make vs not to be too seuere in iudging of others our owne heart condemning vs. Addit 2. Out of the 5. v. concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardnesse of the heart we are to consider 1. What it is namely the contumacie and rebellion of the heart against the lawe of God 2. Whence it is originally by the corruption of mans nature Sathan concurreth as the efficient the occasion are the externall obiects and God by his secret iudgement yet most iust hath an ouerruling hand herein 3. the effect is the treasuring vp of the wrath of God 4. it is curable not by mans free will for it is not subiect to the lawe of God neither can be Rom. 8.8 but by the grace of Gods spirit as Dauid prayeth Psal. 51.12 Create in me a newe heart Addit 3. The accepting or respect of persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when things equal are giuen to them which are vnequall or contrariwise things vnequall to them which are equall onely
it entred in by the way as though it had entred in secretly so also Erasmus and Gorrhan giueth the reason because it was giuen but vnto one people and secretly in the desert but the lawe beeing so publikely deliuered in such great power and signes could not be said secretly to enter 2. Origen giueth this sense that the lawe of the members entred sub obtentu legis naturalis vnder the pretext and colour of the lawe of nature it entred as it were by stealth but the Apostle speaketh not here of the lawe of nature as is shewed before 3. Chrysostome whom Tolet followeth thus interpreteth the lawe is said to haue entred by the way vt ostenderet vsum illius temporarium to shewe that the vse thereof was but for a time but this is a perpetuall vse of the lawe to manifest and reueale sinne though indeed the vse of the ceremoniall lawe were but to continue for a time 4. Some thinke the lawe is said to haue entred as vnder hand post effuscationem 〈◊〉 naturalis after the lawe of nature was obscured so Ambrose Lyran. but though the lawe of nature had not beene obscured yet the written lawe should haue beene giuen by 〈◊〉 which men should haue beene prepared to receiue the Gospell Tolet. annot 26. therefore it is said to haue entred thereto or thereupon that is beside that naturall corruption and depriuation of nature in Adam the lawe also was giuen accessit ad morbum illium it came vpon or was added vnto that naturall disease that sinne thereby beeing more encreased might more commend the riches of Gods mercie in Christ Beza Pareus Quest. 42. How the offence is said to haue abounded by the entring of the lawe ver 20. The lawe is to be considered three wayes in respect of the nature thereof in respect of man to whom it is giuen and of God the author and giuer of the lawe 1. The lawe beeing considered in it selfe it holy spirituall and good and so properly is not the cause of the encrease of sinne but onely in respect of the euent as Chrysostome Gennadius and most of the Greeke interpreters expound it the lawe then causeth sinne to encrease non causaliter sed consecutiue not as the cause but in regard of the euent or consequent and that not ex parte legis on the behalfe of the lawe but by the malice of mans heart Lyran non ex â—â—tura legis not by the nature of the lawe but by the slougth and carelesnesse of them which receiue the lawe Chrysost. and sinne is thus occasionally encreased sower wayes 1. because ruimur in vetitum c. we alwaies rush vpon that which is forbidden like as a riuer meeting with some stone or let in the way maketh the greater noise whereof these reasons may be giuen first because things forbidden are not in our power and therefore our desire is more toward them whereas we neglect things easie and such as we can do when we list secondly the nature of humane affections is the more they are suppressed and kept in the more to be inflamed as fide when it is kept in breaketh out more violently this is vsually seene in the passions of anger and griefe Perer. numer 78. Adde hereunto the peruersenesse of mans will which is opposite to the will of God and most of all is bent to follow those things which the Lord forbiddeth 2. Sinne is increased by the lawe because he sinneth more that knoweth the will of God and doth it not then he that is ignorant of it 3. by the lawe which containeth varietie of precepts the number of sinnes is multiplyed innumera praecepta lex dedit the law gaue a number of precepts Chrysostom 4. the lawe terrifieth the conscience and so accuseth and condemneth and sheweth punishment due vnto sinne and so exaggerateth it Mart. 2. If the lawe be considered in regard of the effect which it worketh in the hearts of men then this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be taken causally because by the lawe properly sinne is manifested and reuealed as the Apostle sheweth Rom. 3.20 that by the lawe commeth the knowledge of sinne Perer. 3. If we turne our selues to God the author of the lawe then in respect of his counsell the lawe may be vnderstood causally to encrease sinne in regard of a further ende which God propoundeth to himselfe namely that by the abounding of sinne grace may yet more abound Martyr so the ordinarie glosse hath here this profitable note Magnum Deiconsilium fuit c. it was the great and deepe counsell of God that by the lawe sinne should abound that men in seueritie and austeritie of the lawe seeing their owne infirmitie infirmi ad â—â—dicum confugerent c. beeing weake should runne vnto the Physitian and seeke for the helpe of grace c. Quest. 43. How grace is said to haue abounded more 1. Athanasius referreth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vbi where to the nature of man that in the same nature grace abounded by the comming of Christ in the flesh where sinne abounded before tractas de salutar advent but this seemeth to be too curious 2. Lyranus hath reference to the lawe that whereas sinne abounded vnder the lawe grace also abounded vnder the lawe because Christ was made vnder the lawe as the Apostle sheweth Galat. 4.4 But here grace is opposed and set against the lawe therefore in both the opposite partes there cannot be reference to the same lawe 3. The ordinarie glosse hath two expositions grace is said to abound because it profiteth them whom the deuill could not ouercome grace worketh on them vpon whom the kingdome of sinne had no power but then the same thing should be compared with it selfe for in that the kingdome of sinne and Sathan preuailed not against them it was the worke of grace 4. Otherwise thus quia peccatum ad tempus regnavit because sinne raigned but for a time but grace for euer but vnlesse grace had destroyed the kingdome of sinne it should haue raigned for euer 5. Origen saith grace abounded more in that it doth not onely hominem absoluere à peccatis prateritis free a man from sinnes past but also strengthen him against sinnes to come 6. Chrysostome thus grace hath superabounded not onely in taking away the punishment and remitting our sinnes but in giuing vs life and making vs iust 7. Some giue this sense that grace hath abounded not onely in taking away originall sinne but all other actuall sinnes added beside Piscator Gorrhan 8. But it is better to vnderstand this superabounding of grace of all those priuiledges and excellencies which the benefit by Christ hath beyond our losse and fall in Adam as the Apostle shewed before Bez. Fai. So euery way grace exceedeth both in respect of the poteÌ„tis of God whose grace appeareth to be the greater by the greatnes of our sinne which non 〈◊〉 superat sed absorbet it doth not onely ouercome
Apostle giueth instance in himselfe as v. 24. O wretched man that I am and 25. I thank my God and so he doth here the Apostle then speaketh here neither of his present state nor yet of his first age but of the middle part of his life when he liued a Pharisie 2. That commendation then which S. Paul giueth of his former life while he was a Pharisie did onely concerne his outward cariage which was to the iudgement of the world without reproofe and he kept a good conscience according to his knowledge yet was it farre from a pure conscience because he had no knowledge then of our faith in Christ whose way he persecuted whereby the heart is purified Act. 15.9 Notwithstanding then his outward shew of obedience his heart and affections were not right within and so he had not the true vse and vnderstanding of the law as Augustine saith lib. 1. ad Bonifac. c. 9. potuit intus esse in affectionibus pravus prauaricator legis c. he might inwardly in his peruerse affections be a transgressor of the law and yet outwardly fulfill the workes of the law c. So Saint Paul himselfe confesseth Tit. 3.3 We our selues were sometime vnwise c. seruing lusts c. Quest. 10. What law the Apostle speaketh of v. 7. is the law of sinne 1. Some thinke that the Apostle by the law here vnderstandeth the precept which was giuen to Adam in Paradise not to eate of the forbidden fruite of this opinion was Methobus in Epiphanius haeres 64. and Heirome maketh mention of it epist. ad Hedib qu. 8. but he reiecteth it Theodoret hath the like conceit that the law is here vnderstood to be the law of Moses mandatum vocat quod Adamo datum est but that he calleth the commandement which was giuen to Adam Theodoret in Commentar But 1. Photius in Oecummenius reiecteth this opinion because no where doth the Apostle call that particular commandement giuen vnto Adam the law 2. Tolet further addeth these reasons the Apostle speaketh of the verie inward desire and concupiscence but the act was forbidden Adam that he should not eate of the forbidden fruite and againe the Apostle in saying I knew not sinne but by the law insinuateth that sinne was before but he knew it 〈◊〉 but before that commandement was giuen vnto Adam it had beene no sinne in him to haue eaten and receiued the fruite of the tree 2. Some thinke that the Apostle speaketh not of the law of Moses but of the law of nature for before the witten law was giuen men had knowledge of sinne as Cain knew he had sinned and Abimelech was not ignorant that adulterie was sinne thus Heirome and before him Origen But 1. Photius in Oecumenius thus refelleth this opinion that the Apostle speaketh not of the law of nature because the Apostle had said before yee are dead to the law v. 4. in this sense then some should be found naturali lege priuati depriued of the naturall law and againe the Apostle saith I was aliue sometime without the law but neither Adam nor any other liuing were at any time without the law of nature 2. Tolet addeth that if the Apostle had meant the law of nature he would not haue said I knew not sinne but by the law but rather sinne was not but by the law 3. And concerning the obiection of Cain and Abimelechs knowledge of sinne Chrysostome answereth that the Apostle saith omnem concupistratuâ— vehementiam significans sinne wrought in me all manner of concupiscence signifying the vehemenencie of it c. that although these sinnes did raigne before yet they appeared not to be so great sinnes as afterward by the law and Theophylact addeth noscibatur peccatum sed nondum erat concupiscentia interdicta sinne was knowne before the law that is outward and notorious sinnes but yet the inward concupiscence was not restrained 3. Tolet thinketh that together with the morall law the Apostle meaneth the ceremoniall and iudiciall law because by them also were the knowledge of sinne But the Apostle giuing instance of the inward vnlawfull concupiscence which was not punished by the iudiciall nor ceremoniall law sheweth that he speaketh not of them 4. Wherefore it is euident that the Apostle meaneth none other but the written morall law of Moses because he giueth instance of the last commandement thou shalt not couet Martyr Pareus Quest. 11. What lust or concupiscence the Apostle speaketh of I had not knowne lust c. except c. 1. Some thinke that here by concupiscence the Apostle intendeth all sinne whatsoeuer as Anselme and the ordinarie glosse following Augustine bona est lex qua â—â—â—dum concupiscentiam prohibet omnia peccata prohibet c. the law is good which while it forbiddeth concupiscence forbiddeth all sinnes c. Heirome epist. 152. refuseth their opinion which take this for the commandement and by concupiscence he thinketh to be vnderstood omnes animi perturbationes all the preturbations and passions of the minde whatsoeuer as of feare greefe desire But it is euident in that the Apostle propoundeth the verie words of the line that he hath reference to that precept thou shalt not lust whereby indeed all corrupt concupiscence and desire whatsoeuer is forbidden 2. By this concupiscence is not vnderstood onely the act of concupiscence as Pererius holdeth with other Romanists we vnderstand not saith he ipsam concupiscendi facultatem sed actum ipsum concupiscendi the facultie of coueting but the act it selfe disput 8. numer 47. nor yet the second motions of concupiscence onely whereunto the will consenteth but euen the first vnlawfull desires and motions which haue not the consent of the wil. And that this may the better appeare it shall not be amisse further to shew what concupiscence is and the diuerse kinds thereof there is a threefold concupiscence naturalis sensitivus voluntarius the naturall which is euen in stirps and plants as to couet and draw vnto them their food and nourishment and this is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire the sensitiue is in bruit beasts the voluntarie and sensitiue both in man and they are called by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence 2. further this concupiscence is deuided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the facultie it selfe and the exercising or act thereof and both of them are considered either physice as they are naturall as to couet meate drinke and such like which are things indifferent or morally as they haue relation to the commandement 3. and herein there is to be considered both the maâ—ter and obiect of concupiscence and the manner as if either things vnlawfull be desired as the wife horse seruant of our neighbour which appertaine not to vs or if we exceed measure in desire of things vnlawfull as of meate drinke apparell riches and such like or desire them to an euill end 3. Now to apply this which hath beene said to our purpose 1.
4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes so also Gorrhan cum spiritus noster per spiritum sanctum bona agit when our spirit by the spirit of God doth the things which are good it beareth witnesse that we are the sonnes of God 5. Most vnderstand this testimonie of the crie in our hearts when we call God our father which the Apostle spake of before Tolet. annot 14. Martyr Osiander clamor iste testimonium est this crying in our hearts is the testimonie Faius But Chrysostomes reason before alleadged reiecteth all these there is difference betweene the testimonie of the spirit it selfe and the effects and operations thereof and first the spirit inwardly perswadeth vs that we are the sonnes of God and then it maketh vs also in our hearts to crie Abba father 6. Theodoret vnderstandeth this testimonie of the spirit to be sacram doctrinam the sacred truth and doctrine which confirmeth vs to be the sonnes of God and so Lyranus interpreteth it de veritate catholicae fidei of the veritie of the catholike saith confirmed by the spirit by signes and miracles whereby we are adopted but the Apostle speaketh of an internall testimonie not of externall doctrine though by the preaching of the truth the testimonie of the spirit is wrought in vs. 7. Lyranâ—â— â—eside hath an other interpretation of the speciall reuelations which S. Paul and some othâ—â— had But the Apostle speaketh of that generall testimonie of the spirit of God which is wrought in the hearts of all the faithfull 8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts whereby we are assured that we are the sonnes of God as Sedulius vnderstandeth here the spirit it selfe which is giuen as an earnest pennie in our hearts 1. Cor. 2.22 perhibet testimonium in cordeper occultam inspirationem it giueth testimonie in our heart by secret inspiration Haymo and as Oecumenius non solius charismatis vox est sed donantis spiritus it is not onely the testimonie or voice of the graces of the spirit but of the spirit the giuer for first our spirit is assured by our faith loue godly life prayer invocation which are the fruites of the spirit then the spirit it selfe concurring with this testimonie of our heart sealeth it vp and maketh it sure these two testimonies must not be seuered for he that relyeth vpon the immediate testimonie and revelation of the spirit without this other testimonie deceiueth himselfe Pellican Quest. 20. Whether the testimonie of the spirit and of our spirit be one and the same 1. Some reading thus the spirit beareth witnes to our spirit are of opinion that this testimonie is but one the spirit of God testifieth and the spirit of man is testified vnto 〈◊〉 Ambrose expoundeth that this testimonie of the spirit is redditum spiritui nostro giâ—â— vnto our spirit but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witnes together with our spirit rather then to our spirit as doe reade L.G.B.V. for in this latter sense the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together or with 2. Some will haue the spirit of God and our spirit here both to giue testimonie but in one and the same thing as this clamor crie which the Apostle spake before of whereby we call Abba father is the testimonie of the spirit and of our heart together Tolet Faius so also Chrysostome ipse nos charismate suo nos loqui docuit he taught vs so to speake by his gift in vs so they will haue the meaning to be this that this calling Abba father is both the testimonie of our heart and of the spirit whence it proceedeth but the crying Abba father is the effect of the testimonie of the spirit it is not the testimonie it selfe for first the spirit obsignat c. sealeth in our hearts that we are the sonnes of God then apperit os it openeth our mouth Beza 3. Pererius reporteth the opinion of some which make the testimonie of the spirit to be the generall promise sealed in the Scriptures that God loueth those which beleeue in him and the testimonie of our spirit to be that particular apprehension which euerie one hath as that he loueth God and beleeueth in him and so the testimonie of the spirit should frame the proposition in generall and the testimonie of our spirit should inferre the assumption but this testimonie of the spirit whereof the Apostle speaketh is not the externall and generall promise but the particular euidence which euerie one hath in himselfe that he is the Sonne of God 4. So then here are two testimonies the one is of our owne spirit which by the peace of conscience faith and other graces of the spirit in vs doth assure vs that we are the sonnes of God Mart. and of this testimonie the Apostle speaketh 1. Ioh. 3.21 that if our owne heart condemne vs not we haue bouldnes with God but this must be the spirit of a man regenerate not the naturall soule of man as Origen here well obserueth a difference betweene the soule and the spirit as the Apostle doth distinguish them 1. Cor. 2.11 2. Thess. 23. Pareus the other testimonie is of the spirit of God that confirmeth this testimonie of our heart which of it selfe is but weake if it were not supported by the spirit then seeing the testimonie of our owne spirit is weake it pleaseth God for our further confirmation to ioyne thereunto the testimonie of his spirit Mart. like as in battell they are called syâ—machi striuers together which doe one helpe the other so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together that we are the sonnes of God Erasmus Beza Caiet Mart. Pareus Faius all these make here two testimonies of the spirit of God and our owne spirit Quest. 21. How we are said to be heires and what our inheritance is v. 7. If we be children then also heires 1. Chrysostome here well observeth the Apostles wisdome who while he spake of heauie things as what they should suffer if they liued after the flesh v. 13. passed it ouer quickly but now treating of the priuiledges of the faithfull and of the good things which are giuen vnto them he amplyfieth his speach that they are Sonnes and not onely so but heires and heires of great things euen of God and ioynt heires with Christ. 2. Origen also here noteth that the Apostle still ex consequentibus syllogismum nectit doth frame a syllogisme by the consequents as ye haue receiued the spirit of adoption therefore ye are sonnes if sonnes ye are heires for the servant expecteth a reward the sonne looketh for the inheritance and if heires then the heires of God and heires of glorie 3. But there is great difference betweene this inheritance and the inheritances of men 1. Origen noteth that with men all sonnes
praise of men and a terrene libertie of their countrie much more ought we to endure the like for our euerlasting libertie which farre exceedeth the weight and measure of all afflictions in this life yea Augustine doubteth not to say ipsam Gehennam paruo tempore tolerare oportet we should for a short time endure hell it selfe to see Christ in the land of the liuing Observ. 6. Predestination excludeth and remooueth all presumption v. 30. Whom he iustified he glorified c. glorification followeth not immediately vpon predestination but vocation faith iustification sanctification must come betweene be that without these presumeth of election peruerteth the reuealed counsell of God to his destruction CHAP. IX 1. The text with the diuerse readings v. 1. I say the truth in Christ Iesus L. ad I lie not my conscience bearing me witnesse by the holy Ghost Be. B. V. in the holy Ghost Gr. G. L. 2. That I haue great heauinesse and continuall sorrow in mine heart 3. For I my selfe would wish to be seperated to be an anatbema V. L. S. cursed B. from Christ for my brethren that are my kinsmen according to the flesh 4 Which are the Israelites whose is to whom pertaineth B. G. the adoption and the â—orie and the Couenants testament L. and the giuing of the lawe the lawe that was gren B. and the worship or seruice of God G. B. inserted for explanation and the proâ—â—es 5 Of whom are the fathers and of whom concerning the flesh Christ came who is Gâ— ouer all in all V. blessed for euer Amen 6 Notwithstanding it cannot be that the word should be of none effect fall away Gr. for all which are of Israel of the circumcision of Israel L. of the father Israel Be. ad re not Israel Israelites B. 7 Neither because they are the seede of Abraham are all children but in Izaak shall thy sede be called 8 That is not they which are the children of the flesh are the children of God but the children of the promise are counted for the seede 9 For this is a word of promise In this same time will I come and Sarah shall haue a sonne to Sarah a sonne Gr. 10 And not onely shee L. that is Sarah he that is Abraham Be. G. thus V. S. B. but it is better referred to Sarah immediately before spoken of and Rebekah an other mother of Israel is brought in but also Rebekah felt this G. receiued this promise when she had conceiued by one Izaak our father 11 For the children not yet beeing borne neither hauing done good or euill that the purpose of God might remaine according to election not of workes but of him that calleth of the caller Gr. 12 It was said vnto her the elder shall serue the younger the greater the lesse Gr. 13 As it is written Iacob haue I loued and Esau haue I hated 14 What shall we say then is there any B. vnrighteousnesse with God God forbid let it not be Gr. 15 For he saith to Moses I shall haue mercie on whomsoeuer I will shew mercie and I shall haue compassion on whomsoeuer I will haue compassion 16 So then it is not of him that willeth in him G. or of him that runneth of the willer of the runner Gr. but of God that sheweth mercie 17 For the Scripture saith vnto Pharaoh For this purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared thoroughout all the earth 18 Therefore he hath mercie on whom he will and whom he will he hardeneth 19 Thou wilt say then vnto me why doth he not of whom or what S. yet complaine blame B. is angrie Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complaine for who hath resisted his will 20 But who art thou O man which pleadest against God disputest with God G. answearest God L. V. shall the thing formed the masse or lumpe S. the worke B. say to him that formed it why hast thou made me thus 21 Hath not the potter power of the clay Be. S. B. G. not the potter of the clay power L.V. of the same lumpe to make one vessell vnto honour and another to dishonour 22 What if God to shewe his wrath would to shewe his wrath G. and to make his power knowne suffred or sustained L. with much lenitie B. patience L. B. G. long animitieâ— V.Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels of wrath fitted L. perfited S. ordayned B. prepared G. compounded Be. Gr. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to destruction 23 And that he might make knowne declare B. G. shewe L. the riches of his glorie vpon the vessels of mercie which he hath prepared vnto glorie 24 Whom he hath also called euen vs. B. Gr. euen vs whom he hath called G. which trewe that are called S. but here the order of the words is inverted not onely of the Iewes but also of the Gentiles 25 As he saith also in Osee I will call them which are not my people my people and her which was not beloued beloued and she which hath not obtained mercie as obtayning mercie L. ad 26 And it shall be it shall come to passe B. in the place where it was said vnto them we are not my people that there they shall be called the children of the liuing God 27 Also Esaias cryeth ouer Israel V. Be. concerning Israel B. G. for Israel L. of Israel S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer If the number Gr. though Be. G. B. of the children of Israel were as the sand of the sea yet shall but a remnant be saued 28 For the Lord will finish and cut short the count or summe in righteousnesse â— will finish the word B. V. L. will finish the thing and cut it off Be. but he spake of a 〈◊〉 summe and remainder before and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here interpreted the count be the Lord will make a short count a short word Be. L. V. a concise matter Be. in he earth 29 And as Esaias said before except the Lord of hostes had left vs a seede a remâ—nt S. we had beene as Sodome and had beene like vnto Gomorrha 30 What shall we say then That the Gentiles which followed not righteousnesse haue apprehended V. Be. L. attained vnto G. obtained B. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehended righteousnesse euen the righteousnesse which is of faith 31 But Israel which followed the lawe of righteousnesse hath not attained o come Be. V. L. vnto the lawe of righteousnesse 32 Wherefore because they sought it not by faith but by the workes of the lawe by the workes L. det for they haue stumbled at the stumbling stone 33 As it is written behold I lay in Sion a stumbling stone and a rocke of offence and euerie one that beleeueth on him Gr. in him G. shall not be ashamed confunded L. 2. The Argument Method and Parts VVHereas the Apostle had made mention before
place 1. epist. 2.10 he keepeth the same words but he changeth the order ye were in times past not vnder mercie but now haue obtained mercie this part of the sentence he maketh the last which with the Prophet is the first to reconcile this doubt 1. the vulgar Latine retaineth both beloued which was not beloued and shee which obtained not mercie hath obtained mercie but Beza coniectureth well that one of these was put into the text out of the margen by the vnskilfull writers for there is but one in the originall 2. Hierome to whom Erasmus subscribeth thinketh there were two readings of this place some had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not beloued some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not pittied and the letter he would rather to be receiued but seeing the first reading is in the auncient originall as appeareth by the Syriake translation it is therefore the rather to be preferred 3. wherefore I approoue Iunius solution lib. 2. parall 13. and Pareus in this place that the Apostle in citing these testimonies doth followe the sense rather then the words for breuitie sake and the better to apply them to his present purpose 2. But as touching the scope of that place and the meaning of the words whereas the Prophet seemeth directly to speake of the Israelites the question is how the Apostle applyeth it to the Gentiles 1. Origen answeareth that God speaketh not in mountaines and rockes and other terrene places but in the heart there the conscience telleth euerie one whether he belong to the people of God or not c. But this is not sufficient to looke vnto the inward testimonie of the heart we must haue also externall testimonie from the Prophets of the calling of the Gentiles otherwise the Iewes will not be answeared 3. Therefore Chrysostome thinketh that the Apostle maketh this collection à pari from aparitie and equalitie Erasmus saith à simili from the like that seeing the Israelites for their sinne were cast off to be no people they were in the same case with the Gentiles that were no people also and therefore aequa ratione vocentur they may with as good right be called 3. some of our newe writers as Calvin Pet. Martyr thinke that the vocation of the Gentiles is prooued out of this place by a certaine consequent for the Prophets vse when they denounce iudgements against the people for their sinnes to raise them vp with spirituall comfort againe in Christ and vbi erigitur regnum Christi where the kingdome of Christ is set vp there must be a concurse of all people from all parts of the world Calvin 4. Augustine whom Haymo followeth vnderstandeth this place of the Iewes which were no people when they refused Christ and said we knowe not whom he is but were his people being afterward conuerted vnto Christ as 3. thousand were called at one sermon by S. Peter Act. 2. But this had not been to the Apostles purpose who intendeth to prooue the vocation of some from the Gentiles 5. Therefore the Prophet directly in that place prophesieth that they should become the people of God 1. because the Gentiles were knowne by this name not the people of God 2. and of the Israelites literally it cannot be vnderstood for they neuer returned againe to be a people Quest. 26. What is meant by the short summe or account which God shall make in the earth v. 28. 1. Touching the words here alleadged they are somewhat diuersly set downe in that place Isay. 10.21.22 for there the sentence standeth thus the consumption decreed shall overflowe with righteousnesse but here the word ouerflowe is omitted which some vnderstand of the ouerflowing of the iustice and righteousnesse of God by the knowledge of Christ into all the world Calvin some of the efficacie of the faith of the Gospel which shall ouerflowe to wash away and couer their sinnes as an ouerflowing streame doth wash and couer the earth Osiand and the word charatz determined and decreed is translated abbreviated and shortened thus the Septuagint doe reade that place keeping yet the sense which beeing a receiued translation thorough the world which had so continued 300. yeares the Apostle refuseth not to followe 2. Concerning the meaning 1. some interpret this word consummate to be Christ who was as it were abbreviated and shortened in respect of his incarnation Anacletus epist 2. Hier. epist. ad Algas qu. 10. 2. Origen applyeth it to Christs abridging of the law into two precepts the loue of God and our neighbour and to the short summe or compenâ—â—â—â— of the faith set forth in the Creede so also Cypr. de orat Dom. and Haymo 3. Tertullian vnderstandeth it of the doctrine of the Gospel which is abridged the multitude of legall cerimonies beeing cut off lib. advers Marcion so also Chrysostome and Theophylact. 4. Photius vnderstandeth it of the perfection of the Gospel after the which no other doctrine shall succeed as it succeeded the law 5. Ambrose lib. de Tobia c. 50. referreth it to the consummation or consumption of our sinnes in Christ. 6. Gorrhan wresteth it to the counsels of perfection giuen in the Gospel which the law had not but all these are wide for the Apostle here mindeth not any comparison betweene the law and Gospel 3. Therefore this sense is not agreeable to the scope of the Apostle to vnderstand by this short summe the finall remainder of the Israelites that should be saued that like as few of them returned from the captiuity of the Chaldeans which the Prophet historically intendeth so but a few of them should come vnto Christ from the captiuitie of sinne and Sathan and so the Apostle to this ende alleadgeth these testimonies to prooue by the Prophets the abiection of the Iewes as he out of the former affirmed the vocation of the Gentiles Quest. 27. Why God is called the Lord of hostes v. 29. 1. In the Greeke the Hebrew word Sabaoth is reteined which signifieth hostes 1. Faius giueth this reason why some Hebrew words are reteined in the Greeke and some Greeke in the Latine as kirieleeson Lord haue mercie vpon vs yea and some Latine words are still kept in the Greeke originall as Modius quadrans consul Centurio and the like that there might appeare vnum corpus ecclesiae but one bodie of the Church consisting of all these languages 2. But a better reason is rendred by Beza annotation that these Hebrew words beeing familiarly knowne were still vsed of the Christians because from the Iewes and Hebrewes first was deriued the Christians faith and so from the Greekes to the Romans And the reason why some latine termes were taken vp by the Grecians was the large dominion of the Romanes who together with the bounds of their Empire did also propagate their language 3. but these peregrine and strange words were not vsed vpon any superstition as though there were any holinesse in the words as the Romanists for that cause may seeme to commend the vse of
from meates and mariage which should be brought in by wicked heretikes the Manichees Tations and other which condemned them as things euill in themselues But these Iewes among the Romanes had no such opinion of these things as necessarie to saluation or the time was not yet come for the generall laying downe of these ceremonies Quest. 6. Whom the Apostle speaketh of the Iew or Gentile saying God hath receiued him c. 1. Chrysostome thinketh that this must be vnderstood of the converted Gentile that the beleeuing Iewe should not condemne him as a transgressor of the lawe but where he saith who art thou which iudgest an others servant this he thinketh the Apostle saith ad sanum robustum conversus turning himselfe to the sound and strong so also Haymo But Tolet well refuseth this mixed interpretation vpon these reasons because the speach is still continued as beeing vttered of one and the same and for that before to iudge was giuen vnto the weaker part the Iewe that did not eate that he should not iudge him that eateth 2. Tolet inclineth to the contrarie the first part God hath receiued him he thinketh rather to be spoken of the converted Iew God hath receiued him though yet but weake the other part who art thou that iudgest of the conuerted Gentile because the Apostle spake of the Iewe in the same phrase before let not him that eateth not iudge c. but by the same reason of the continuance of the Apostles speach it should seeme that the Apostle meaneth still the same parties that one should not iudge an other 3. Some thinke that the Apostle speaketh all this to the beleeuing Iewe concerning the converted Gentile that God had receiued him and he was an others servant and God would establish him so Lyranus Tolet Piscator Martyr But seeing that the Apostle called him that did not eate the weaker as one that had a tender conscience and thought it vnlawfull to eate of certaine meates it is rather said of the weaker God shall establish him then of the stronger 4. M. Beza seemeth to vnderstand all this to be spoken to the stronger of and concerning the weake and newely converted that though he were weake yet God was able to confirme and strengthen him 5. But I preferre their iudgement which vnderstand these words God hath receiued him indifferently both of him that eateth and him that eateth not so gloss interlin Calvin Hyperius Osiander pertinet ratio ad vtrumque the reason belongeth to them both vtrique servi communis Domini they are both seruants of one and the same Lord Pareus though the last words in the 4. v. he shall be established may seeme more specially to be spoken concerning the weake that God may and will strengthen him and that these reasons serue to perswade both the strong and weake not to be preposterous one in iudging an other it may appeare both by the Apostles proposition v. 3. wherein he exhorteth the strong not to contemne the weake nor the weake to iudge the strong and the Apostles words God hath receiued him and they are an others seruants and they stand or fall to their owne Master are generally true of all beleeuers as well the strong as the weak and thus also interpreteth Origen nam imperitior c. for both the vnskilfull thinketh the more perfect and profound to fall if he conceiue any thing which he is not capable of and the other thinke the same of the vnskilfull or ignorant c. so these words he standeth or falleth he referreth indifferently to the opinion which the strong or weake haue one of an other Quest. 7. Whether it be not lawfull at all for one to iudge an other v. 4. Who art thou which iudgest an other mans seruant 1. this is not vnderstood of publike iudgements either Ciuill and politike or Ecclesiasticall for in these cases men doe not so much iudge as God by them for the Iudges and Magistrates are Gods Ministers Martyr 2. neither is all kind of iudging taken from priuate men which is either of mens persons or their facts of mens persons we cannot giue sentence no man knoweth without speciall reuelation who is saued and condemned but euery one standeth or falleth to his owne Master 3. and concerning mens workes they are of two sorts they are either apparently good or euill of these one may iudge what the worke is and what he is for the present that doth them for Christ hath giuen vs a rule By their fruites you shall knowe them Matth. 7. we may iudge him a good tree that bringeth forth good fruites and him a badde tree that bringeth forth euill 4. but the Apostle speaketh here of iudging our brother in matters indifferent the vse whereof is neither forbidden in the word of God nor commanded in such things we ought not rashly to iudge one an other 5. Neither is this so spoken as though one should be carelesse what his brother did for the Apostle forbiddeth not the mutuall offices and duties of charitie in exhorting one another but rash and precipitate iudgement whereby one taketh vpon him to censure and condemne an other Quest. 8. What it is to stand or fall to his owne Master 1. Origen thinketh the Apostle speaketh this secundum sensum eius qui increpabat according to his sense which reprooueth an other for both the weake and the strong doe thinke one an other falleth or standeth according to that which they themselues are perswaded of but the Apostle saying afterward God is able to make him stand speaketh of standing and falling indeede in respect of God not of their owne opinion onely 2. Some by falling vnderstand sinning by standing not sinning Bucer but the Apostle speaketh not of workes simply good and euill wherein men stand or fall but actions in themselues indifferent 3. Pet. Martyr thus interpreteth damnum seu commodum c. the losse or commoditie in their standing or not standing redoundeth vnto God their Master it is nothing to thee but God is nothing advantaged by mens standing nor suffereth losse by their falling 4. The ordinar gloss referreth it to the iudgement of the heart and conscience de incognito corde servi c. of the vnknowne heart of the servant and with what conscience he eateth or not eateth it belongeth onely vnto God to iudge 5. But properly by standing or falling to God is meant that it appertaineth onely to God to approoue or disprooue to be pleased or to bee displeased with the fact man therefore is not to entermeddle with iudging in such matters which are left vnto Gods iudgement he best can examine and so allowe and disallowe them which eate or eate not so that the Apostle speaketh as it were by way of supposition that if he stand or fall it is nothing vnto thee he standeth or falleth vnto God and though he seeme not yet to stand that is firmo gradu consistere to haue any firme sooting or to be setled
2. in what manner 3. who shall be iudged 1. Christ shall be the Iudge as here it is called the tribunall seat of God and whereas to the Corinth 2. ep 5.10 it is named the throne or tribunall seat of Christ thence is it gathered that there is the same tribunall of Christ and God as Christ saith in the Gospell all which the father hath is mine but if any thinke there is any difference to be made between these two it may be this the name of Christ properly est indicium verbi in carne positi signifieth the word placed in our flesh that then is the tribunall seat of Christ wherein he sitteth till he haue put downe all his enemies vnder his feete and perfectly reconciled the world and gathered together all that shall be conuerted then shall he deliuer vp the kingdome to his father and then shall it be the tribunall seate of God c. But here Origen somewhat misseth for beside that in both places it is called the tribunall of Christ this tribunall of Christ is the seat of iudgement wherein Christ shall sit and iudge in the last day not as God onely but as God and man and after this iudgement finished though Christ shall not raigne in that manner as nowe he doth because all his enemies shall be subdued yet he shall haue a celestiall kingdome still and the same to continue for euer though not to be administred in that manner as it is now in his Church 2. Touching the manner here an allusion is made vnto the tribunall seates of terrene iudges who sit aloft in their throne ne lateant conspectui c. that nothing be hid from their sight either touching the punishment of the guiltie and clearing of the innocent so nothing shall be hid vnto that supreame Iudge in that day but all things shall be manifested vnto him euen the secrets of the conscience not onely vnto God but vniuersae creatura rationabili to euery reasonable creature the Angels shall read the booke of conscience which then shall be vnfolded atque ita criminum nostrorum in quibus nunc vnum saltem testem pati confundimur c. and so of our sinnes whereof we are now ashamed to haue our witnes we shall then haue the innumerable companies of Angels witnesses c. This is true that there is nothing now so hid and secret euen the thoughts of our hearts which shall not then be made manifest for God shall discouer mens secret thoughts and acts but the Angels shall not then reade the bookes of the conscience of themselues as knowers of the heart but first discouered and vnfolded by Christ. 3. Origen also in the same place touching those which shall be iudged mooueth this doubt how euerie one is said to be iudged according to their workes 2. Cor. 5.10 seeing there is no man but hath both good workes and bad to this doubt he supposeth two answears 1. that some may be imagined to be so good that no euill be found in them some so euill that no good hath place in them but this he refuseth for neither is any so perfectly good nor yet so absolutely euill no not Iudas that is void of all goodnes 2. and to say that one and the same man shall goe to paradise for his good workes and to hell for his euill is more vnreasonable 3. so then he concludeth and insisteth vpon this answear that there is no good accounted in them vbi praeponderant mala in whom the euill things doe weigh downe in number nor yet any euill in them in quibus praeponderant bona in whom the good things are more in weight and number but this is no sufficient answear neither for euen in the Saints their sinnes are more in number then their good workes as Iob saith If God should call him to account he was not able to answear him one thing of a thousand Iob. 9.2 4. wherefore God shall iudge men according to their workes not the quantitie and number of them but the qualitie whether the good things which they doe proceede from aliuely faith and the euill which they commit be done rather of infirmitie and weaknes then of wilfulnes and obstinacie and wherein they fayle if they are restored by repentance which is the most speciall worke of faith Quest. 20. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle There appeareth a twofold difference betweene the Prophets words as they doe stand in the prophecie and as they are here cited by the Apostle both as touching the words sense 1. Isay saith 45.23 I haue sworne by my selfe but here the Apostle I liue saith the Lord but this in effect is all one for whereas the Prophet saith God hath sworne the Apostle setteth downe the forme of Gods oath who because he hath not a greater to sweare by sweareth by himselfe and whereas the Apostle saith euerie tongue shall sweare by me the Apostle following the Septuagint saith euerie tongue shall confesse which is a consequent of the other for he that sweareth confesseth God and calleth him to witnesse and to be a iudge against him that sweareth falsely 2. Concerning the sense that which is there generally spoken of God is here particularly applied vnto Christ for beside that the glorie which is due vnto the Godhead belongeth vnto the person of Christ as beeing one God with his father these reasons may be giuen of the particular application of this place vnto Christ. 1. because the Apostle maketh speciall mention of his person and vpon this occasion that which is common to him with the father and the holy Ghost is specially applied to Christ. 2. because that Christ seemed by his death to be abased this is inserted to shew that there was no imminution or decrease by that his humiliation and abasing in his humane nature of his diuine glorie at all 3. because mention is here made of iudgement which is committed to Christ this place is specially applied to him who is appointed to be iudge of the world see Iunius further parallel 25. lib. 2. 21. Quest. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God v. 11. 1. Haymo vnderstandeth it onely of the elect not of the wicked for the praise of God becommeth not their mouth but the Apostle by this Scripture prooueth that which he said before we shall all appeare before the iudgement seat of Christ this then is spoken generally of all 2. Gorrhan following the interlin glosse referreth it to the inward conscience which is one and the same in euery one and so he obserueth three things here in this great Iudge his eternitie I liue his generall power euery knee shall bow and his infallibilitie for knowledge the very conscience shall confesse him but it is euident that the Apostle speaketh not onely of the internall but of the externall confession because the Prophet saith whence this sentence is taken euery tongue
say that he had lost that day wherein he had not conferred some benefit the Israelites were mooued vnto hospitalitie vpon this reason because they had bin sometime strangers and we in regard of that which may fall out hereafter ought to be stirred vp to this dutie for who can promise any certentie of habitation to himselfe or his posteritie after him Mar. 21. Quest. How our enemies are to be blessed Blesse them that persecute you v. 14. 1. Lyranus maketh this the connexion of this precept with the former that as before he shewed how charitie should be expressed in affectu in the affection v. 10. be affectioned then â—â—fectu in the effect in giuing honour c. and in distributing and such like now he declareth how charitie must appeare and shew it selfe in signo in the externall signes as first in words but I rather approoue Chrysostomes connexion the Apostle hauing prescribed the duties that must be exercised toward our domesticalls now teacheth how we should behaue our selues towards them without for he that first practiseth all duties toward his friends shall be better prepared how to vse his enemies 2. The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedicite blesse ye which word is taken three waies in Scripture as either God is said to blesse man as he blessed the house of Obed Edom 2. Sam. 6. where the Atke was and then to blesse is aliquid muneris conferre to conferre some gift as Origen noteth God blesseth when he maketh one to prosper and bestoweth some spirituall or temporall gift or man is saide to blesse God that is to praise his name and giue him thanks or one man is said to blesse an other which is either to speake well of him or in wishing well vnto him as Iacob is said to haue blessed Ephraim and Manasses the sonnes of Ioseph that is to haue praied for their prosperitie and so it is taken here Pererius addeth a fourth signification when to blesse by the contrarie signifieth to curse as when Iobs wife â—â—d him blesse God that is curse him but that ironicall vse of the word is impertinent here 3. Further it may be obserued that the Apostle choseth rather to say benedicitie blesse ye then benefacite doe ye well or bene precamini wish well for this last is not sufficient vnlesse we expresse our charitie by some outward signe and the first is not alwaies in our power though we must doe well also to our enemies when we may but to blesse and vse good words at all times may be done Tolet and the Apostle in expressing the same thing by the negatiue blesse and curse not sheweth how hard a thing this is to doe and therefore he doth inculcate it againe and thereby he admonisheth that we should be constant still to blesse although they cease not to persecute vs and not to blesse in part and curse in part Tolet. 4. Neither doth this precept onely admonish vs vt bene loquerentur to speake well of our enemies as Erasmus readeth but in the repetition so much is insinuated that we should not onely abstaine from cursing or euill speaking but wish vnto them well in praying for their conuersation Martyr Beza 5. Bucer denieth that here we are commanded to praise our enemies non iubet vt laudemus c. he biddeth not that the persecutor should be praised but that we should pray for them and admonish them with mild and gentle words but Pet. Martyr here sheweth our enemie may be praised also we must distinguish betweene the euill that is in them and the good gifts of God which they haue which we are not to obscure and extenuate howsoeuer they are euill affected toward vs as Paul did commend in Agrippa his knowledge of the Prophets Act. 26.27 and Aeschines though Demosthenes were his enemie yet commended vnto the Rhodians his eloquence in that bitter oration which Demosthenes made against him This also is true but it is not within the compasse of the Apostles precept here which admonisheth vs both with good words and good desires to qualifie the hatred of our enemies 6. This lesson which Paul teacheth others he practised himselfe 2. Cor. 4.13 we are euill spoken of and yet we blesse and he himselfe had learned it first of his and our Master our blessed Sauiour Matth. 5.34 Blesse them that curse you pray for them that persecute you wherein we see the perfection of Christian precepts beyond the counsell of the wise heathen Vespasianus thus resolued that it was not lawfull to reuile a Senator but if he rayled first then one might reuile him againe for by his rayling he had depriued himselfe of his Senators dignitie Now if it be not lawfull to curse our enemie much lesse should men teuile any others Martyr 7. Here might be noted the opinion of Thomas Aquinas who denieth that this is a precept to pray in particular for our enemies but a counsell onely of perfection and that this bindeth no further as a precept then that we exclude not our enemies generally from our prayers and to helpe them in the extreame case of necessitie but this shall be handled among the Controversies 22. Quest. Of the reasons which should mooue vs to loue our enemies Chrysostome produceth these reasons 1. praemiâ—rum procuratores sunt c. they are procurers of our reward which persecute vs for they are pronounced blessed that suffer for righteousnes 2. mulâ—um erga Christum amorem ostendit c. it sheweth great loue toward Christ when we are content to endure reproches for his name whereas it is a signe of small loue when men are impatient against their persecutors 3. adversaries stupifacies c. thou shalt astonish the enemie when he seeth thy patience and thereby he will know that thou seekest an other life contemning all the troubles of this sic à persecutione abstinebit and so he will abstaine from persecuting of thee 3. sunt materia pulcherrimarum virtutum c. they are the matter and occasion of most goodly vertues for as the Apostle saith tribulation bringeth forth patience Rom. 5.3 4. S. Iames saith c. 1. Let patience haue her perfect worke so that vnlesse we by patience hold out to the end all is nothing our faith is imperfect our hope imperfect whatsoeuer we doe is imperfect Martyr 5. an other reason is because God hath euen among our persecutors aliquos electos some elect which shall at the last be conuerted vnto him Osiander 6. Adde hereunto that we must acknowledge iustâ—m imperium Dei the right and soueraigntie which God hath ouer vs so to dispose that our enemies should persecute vs which made the Prophet Dauid patiently to beare Shemei his reprochfull words it may be saith he that God hath bidde him curse Dauid we should then herein submit our selues to the will of God Gryneus 7. and further conscientia propriae infirmitatis the conscience of our owne infirmitie should moone vs to patience as
the Preacher saith Eccles. 7.22.23 Giue not thy heart to all the words that men speake c. for oftentimes thine heart knoweth that thou also hast cursed others Gryneus 8. the excellencie of this vertue should mooue vs that whereas it is an ordinarie thing to loue our friends hoc Philosophici viri est euen the Philosophers could doe that it is a rare thing for one to loue his enemies istud angeli est such a man is an angell Chrysost. nay which is more herein we are not onely like to Angles but vnto Christ himselfe who prayed for those that did persecute him 9. to conclude the inheritance of blessing is ours if we blesse but if we curse ad nos non pertinebit benedictionis inberitas the inheritance of blessing shall not appertaine vnto vs See 1. Pet. 3.9 Pellican Quest. 23. Whether it be not lawfull vpon any occasion to pray against our enemies It is euident that both the Prophets sometime cursed their enemies as Elisha did the children that railed on him 2. King 2. and Dauid saith in the Psalmes as he is alleadged by S. Paul c. 11.10 Let their eyes be darkened and bowe downe their backe alwayes as likewise the Apostles as S. Peter cursed Simon Magus thy money perish with thee Act. 8. and S. Paul Elymas the sorcerer Act. 13.10 O full of all subtiltie and mischiefe the child of the deuill c. wherefore all imprecations are not Iawfull wherein these cautions must be obserued 1. Here the men of God when they vse imprecations and curses non respiciunt suam causam aut suas iniurias doe not looke vnto their owne cause nor their priuate iniuries but they consider how the glorie of God is hindered by the wicked and in that regard they pray against them as Dauid did against Achitophel yet he was most patient in his owne particular when Shemei reuiled him so first the cause must be considered it must not be priuate but publike Mart. 2. It must be considered with what spirit they are mooued which vse imprecations for the Prophets which vsed cursing did it ex speciali vocatione spiritus sancti insâ—â—â—iu by a speciall vocation and the instinct of the spirit Osiand and such curses as Augustine saith non sunt de malo voto imprecantis sed de praescio spiritu denuntiantis proceede not of the euill desire of the curser but of the foreseeing spirit of the denouncer lib. 16. contra Faustum cap. 22. 3. They must be considered who are accursed then the Prophets vsed to curse quando aliquos incurabiles deploratos esse vident when they sawe any to be incurable and past all hope Gualter they cursed onely those which were professed enemies of God and godlinesse 4. Adde hereunto the ende which one propoundeth to himselfe in his cursing it must not bee done livore vindictae with desire of reuenge but zelo iustitiae with zeale of iustice Gorrhan for like as iusta impiorum vltio c. the iust reuenge of the wicked agreeth vnto God who is charitie it selfe so in the zeale of iustice one may pray for the punishment of the wicked and not therein offend not beeing pricked forward with a revengefull minde in himselfe but looking to Gods iustice as our Blessed Sauiour by himselfe weepeth ouer Ierusalem because they knewe not the time of their visitation at idem cum agit cum partre but when he hath to deale with his father then he thanketh him that he had revealed those things to babes and hid them from the wise and prudent Matth. 11.25 Olevian So we of our owne priuate inclination should be readie to extend our loue vnto our enemies but God must be loued aboue all and when we set before vs his glorie and iustice we may safely pray for the remoouing of all impediments These cautions obserued all imprecations are not simply to be condemned See this question handled before also c. 11. quest 12. Quest. â—2 Whether Saint Paul in calling Ananias the high Priest painted wall Act. 23. obserueth his owne precept here 1. Oecumenius vpon that place thinketh that the high Priest was well enough knowne vnto S. Paul but that he per quandam dispensationem simulasse ignorantiam by a certaine dispensation did saine ignorance which if it be done in time and place is not faultie at all But this cannot stand with the Apostles grauitie and integritie to affirme that which was not true for then he should haue beene guiltie of a lie 2. Augustine hath an other answear lib. de serm Dom. c. 35. which Beda followeth that Paul spake figuratiuely that Christ beeing come the high Priesthood of the lawe was abolished as if he should haue said ego alium agnosco sacerdotem c. I acknowledge an other high Priest for whose name I doe beare these things whom it is not lawfull to curse But this had beene likewise farre from the Apostles simplicitie and howsoeuer he were not high Priest de iure in right yet he was de facto in fact at that time therefore this could not haue excused him 3. Augustine hath an other answear haec verba minus intelligentibus convitium sonant intelligentibus prophetiae est these words to them that vnderstand not seeme to be rayling but to those that rightly vnderstand them they are a prophesie c. so also Beda obserueth because the Apostle doth say in the indicatiue moode God shall strike thee not in the optatiue God strike thee so also Faius saith it is praedictio non imprecatio a prediction not an imprecation But although these words God will strike thee are a prediction yet that other tearme painted wall may seeme by S. Pauls answear to haue beene not farre from reviling which some thinke Paul would haue forborne if he had knowne him to be the high Priest 4. Caietan thinketh that S. Paul knewe him not to be the high Priest but yet he could not be ignorant that he was the iudge at that time yet it was lawfull for Paul by his Apostolike authoritie to denounce the curse of God against an vnrighteous iudge but at that time it was not expedient and therefore he alleadgeth the lawe not to excuse his sinne sed ad excusandum factum but to excuse his fact that he did it ignorantly But it was not lawefull by the lawe for an Apostle or any other to reuile the Iudge and the Apostle in citing the lawe maketh himselfe subiect to the lawe and as it was not expedient so neither was it lawfull for any to reuile the iudge 5. Beza here hath this answer 1. he thinketh that Ananias was not high Priest at all vnder Felix as he sheweth out of Iosephus but that one Ismael or Iosephus was high Priest to whom Ananias left nothing but a bare title but he vsuped the office of the high Priest 2. he saith it was no imprecation but a denouncing of the punishment as the Greeke phrase sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall