abominable table CHAP. IX To them that so vaunted their libertie about Idolothyta he bringeth his ovvne example to vvit that he also had libertie to liue by the Gospel but yet that he vsed it not so to auoid scandal of the infirme and because it vvas more meritorious 24 Declaiming against their securitie and shevving them by similitudes and examples 24 both of him self 1 And of the Israelites that saluation is not so lightly come by 14 and so concludeth againe against eating of Idolothyta because it is also to commit idolatrie 22 and not onely to giue il example to the infirme verse 1 AM I not free Am I not an Apostle Haue I not seen Christ IESVS our Lord Are not you ″ my vvorke in our Lord ✠verse 2 And if to others I be not an Apostle but yet to you I am for you are the seale of my Apostleship in our Lord. ✠verse 3 my defense to them that examine me is this ✠verse 4 Haue not vve povver to eate and drinke ✠verse 5 Haue vve not povver to lead about ″ a vvoman a sister as also the rest of the Apostles and our Lordes brethren and Cephas ✠verse 6 Or I only and Barnabas haue not vve povver to doe this ✠verse 7 ″ Vvho euer plaieth the souldiar at his ovvne charges Vvho planteth a vine and eareth not of the fruite thereof Vvho feedeth a flocke and eateth not of the milke of the flocke ✠verse 8 Speake I these things according to man Or doth not the Lavv also say these things ✠verse 9 For it is vvritten in the Lavv of Moyses Thou shalt not moosel the mouth of the oxe that treadeth out the corne Vvhy hath God care of oxen ✠verse 10 Or for vs certes doth he say it For they are vvritten for vs because he that eareth ought to eare in hope and he that treadeth in hope to receiue fruite ✠verse 11 If vve haue sovven vnto you spiritual things is it a great matter if vve reape your carnal things ✠verse 12 If other be partakers of your povver vvhy not vve rather Hovvbeit vve haue not vsed this povver but vve beare al things lest vve should giue any offence to the Gospel of Christ ✠verse 13 Knovv you not * that they which vvorke in the holy place eate the things that are of the holy place and they that serue the altar participat with the altar ✠verse 14 So also our Lord ordained for them that preach the Gospel to liue of the Gospel ✠verse 15 But I haue vsed none of these Neither haue I vvritten these things that they should be so done in me for it is good for me to die rather then that any man should make my glorie void ✠verse 16 For and ″ if I euangelize it is no glorie to me for necessitie lieth vpon me for vvoe is to me if I euangelize not ✠verse 17 For if I doe this vvillingly I haue revvard but if against my vvil a charge is committed to me ✠verse 18 Vvhat is my revvard then That preaching the Gospel I yeld the Gospel vvithout cost that I abuse not my povver in the Gospel ✠verse 19 For vvhereas I vvas free of al I made my self the seruant of al that I might gaine the moe ✠verse 20 And I became to the Ievves as a Ievv that I might gaine the Ievves ✠verse 21 to them that are vnder Lavv as though I vvere vnder the Lavv vvhereas my self vvas not vnder the Lavv that I might gaine them that vvere vnder the Lavv. to them that vvere vvithout the Lavv as though I vvere vvithout the Lavv vvhereas I vvas not vvithout the lavv of God but vvas in the lavv of Christ that I might gaine them that vvere vvithout the Lavv. ✠verse 22 To the vveake I became weake that I might gaine the weake To al men I became al things that I might saue al. ✠verse 23 And I doe al things for the Gospel ″ that I may be made partaker thereof ✠verse 24 Knovv you not that they that runne in the race al rūne in deede but one receiueth the price ″ So runne that you may obteine ✠verse 25 And euery one that striueth for the maistrie refraineth him self from al things and they certes that they may receiue a corruptible crovvne but vve an incorruptible ✠verse 26 I therfore so runne not as it vvere at an vncertaine thing so I fight not as it vvere beating the aire ✠verse 27 but ″ I chastise my body and bring it into seruitude ″ lest perhaps vvhen I haue preached to others my self become reprobate ANNOTATIONS CHAP. IX 1. My vvorke As he called him self before Gods coadiutor so here he boldly also chalengeth the Corinthians conuersion to be his handy worke in our Lord nothing derogating thereby frō Christ as the Protestants rudely charge the Fathers Catholike men vnder pretense of Gods honour for vsing such phrases or speaches in the Apostles sense of the Saincts or Sacraments 5. A vvoman a sister The Heretikes peruersely as they do al other places for the aduantage of their Sect expound this of the Apostles wiues and for vvoman translate vvife al belles founding vvedding to them Vvhere the Apostle meaneth plainely the deuout vvomen that after the maner of Ievvrie * did serue the preacher of necessaries of vvhich sort many folovved Christ and sustained him and his of their substance So doth S. Chrysostome Theodorete and al the Greekes Oecu in collect super hunc lo. take it So doth S. Augustine De op Monach. c. 4. and S. Hierom li. 1 adu Iouinianum c. 14. both disputing and prouing it by the very vvordes of the text S. Ambrose also vpon this place And the thing is most plaine for to vvhat end should he talke of burdening the Corinthiā vvith finding his vvife vvhen him self c. 7 7. 8. clerely saith that he vvas single 7. Who plaieth the souldiar He proueth by the Scriptures and natural reasons that Preachers and Pastors may chalenge their finding of their flocke though him self for causes had not nor intended not to vse his right and libertie therein 16. If I Euangelize If I should preach either of compulsion and seruil feare or mere necessitie not hauing othervvise to liue and sustaine my self in this vvorld I could not looke for revvard in heauen but novv doing it not onely as enioyned me but also as of loue and charitie and freely vvithout putting any man to cost and that voluntarely and of very desire to saue my hearers I shal haue my revvard of God yea and a revvard of Supererogation vvhich is giuen to them that of aboundant charitie do more in the seruice of God then they be commaunded as S. Augustine expoundeth it De op Mon. c. 5. 23. That I may be partaker A singular place to conuince the Protestants that vvil not haue men vvorke
and read as him self telleth li. 8 Confesâ—e 12. CHAP. XIIII Like a moderator and peacemaker betvvene the firme Christians vvho vvere the Gentils and the infirme vvho vvere the Christian Ievves hauing yet a scruple to cease from keeping the ceremonial meâ—tes and daies of Moyses Lavv be exhorteth the Ievv 〈◊〉 to condemne the Gentil vsing his libertie and the Gentil againe 〈◊〉 to condemne the â—â—rupulous â—ew but rather to abstaine from vsing his libertie and them offending the Ievv 〈◊〉 be an occasions vnto him of aposting verse 1 AND him that is vveake in faith take vnto you not in disputations of cogitatioÌ„s ✠verse 2 For one beleeueth that he may ″ eate al things but he that is vveake let him eate ' herbes ✠verse 3 Let not him that eateth despise him that eateth not and he that eateth not let him not iudge him that eateth for God hath taken him to him ✠verse 4 Vvho art thou that iudgest an other mans seruant To his ovvne Lord he standeth or falleth and he shal stand for God is able to make him stand ✠verse 5 For one iudgeth ″ betvveene day and day and an other iudgeth euery day let euery one abound ″ in his ovvne sense ✠verse 6 He that respecteth the day respecteth to our Lord. And he that eateth eateth to our Lord for he giueth thankes to God And he that eateth not to our Lord he eateth not and giueth thankes to God ✠verse 7 For none of vs liueth to him self no man dieth to him self ✠verse 8 For whether vve liue we liue to our Lord or vvhether we die we die to our Lord. Therfore vvhether vve liue or vvhether vve die vve are our Lords ✠verse 9 For to this end Christ died and rose againe that he may haue dominion both of the dead and of the liuing ✠verse 10 But thou vvhy iudgest thou thy brother or thou vvhy doest thou despise thy brother For * vve shal al stand before the iudgement seate of Christ ✠verse 11 For it is vvritten Liue I saith our Lord that euery knee shal bovve to me and euery tongue shal confesse to God ✠verse 12 Therfore euery one of vs for him self shal render account to God ✠verse 13 Let vs therfore no more iudge one an other but this iudge ye rather that you put not a stumbling blocke or a scandal to your brother ✠verse 14 I knovv and am persuaded in our Lord IESVS Christ that nothing is coÌ„mon of it self but to him that supposeth any thing to be coÌ„mon to him it is common ✠verse 15 For if because of meate thy brother be greeued novv thou vvalkest not according to charitie * Do not vvith thy meate destroy him for vvhom Christ died ✠verse 16 Let not then our good be blasphemed ✠verse 17 For the kingdom of God is ″ not meate and drinke but iustice and peace and ioy in the holy Ghost ✠verse 18 for he that in this serueth Christ pleaseth God and is acceptable to men ✠verse 19 Therfore the things that are of peace let vs pursue and the things that are of edifying one tovvard an other let vs keepe ✠verse 20 Destroy not the vvorke of God for meate * Al things in deede are cleane but it is il for the man that eateth by giuing offence ✠verse 21 It is good not to eate flesh and not to drinke vvine nor that vvherein thy brother is offended or scandalized or vveakened ✠verse 22 Hast thou faith ″ haue it vvith thy self before God Blessed is he that iudgeth not him self in that vvhich he approueth ✠verse 23 But ″ he that discerneth if he eate is damned because not of faith for ″ al that is not of faith is sinne ANNOTATIONS CHAP. XIIII 2. Eate al things By similitude of vvordes the simple are soone deceiued and Heretikes make their vauntage of any thing to seduce the vnlearned There vvere diuers meates forbidden in the Lavv of Moyses and for signification made and counted vncleane vvhereof the Ievves might not eate aâ— al as porke hare conny and such like both of fishes foules and beasts a great number Christ discharged al them that became Christians after his Passion of that obseruance and al other ceremonies of the old Lavv Notvvithstanding because diuers that vvere brought vp in the Lavv had a religion and conscience sodenly to foresake their former maner the Apostle here admonisheth such as bestronger and 〈◊〉 instructed in the case to heare vvith the vveaker sort that being Christians could not yee finde in their hartes to eate and vse the meates forbidden by God in the Lavv as on the other side he vvarneth the vveake that vvould not eate not to take offence or scandal at them that did eate vvithout scruple any of the irregular or forbidden meates in the Lavv nor in any vvise to iudge or condemne the eater but to commit that to God and finally that neither nother should condemne the other for eating or not eating Now the Protestants foÌ„ndly apply al this to the fastes of the Church and differences of meates in the same as though the Church did forbid any meate vvholy neuer to be eaten or touched or made any creatures vncleane or othervvise prescribed any abstinence then for chastising of mens bodies and seruice of God It is a great blindnesse that they can put no difference betvvixt Christes fast of fourtie daies Mat. 4. Iohns abstaining from al delicate meates and drinkes Mat. 11. the vvidovv Annes Luc. â— 1â— the Nazareites Num. 6. the Recabites Ierem. 15 14. the Niniuities Ion. 3. S. Paules 2 Cor. 11 27. S. Timothees 1 Tim. 5 23. Iohns Disciples and Christs Disciples fast Mat. 9 14. 15. which he said they should keepe after his departure from them and the ceremonial distinction of creatures and meates cleane and vncleane in the old Lavv. of vvhich it is euident the Apostle treateth in al this chapter of none other at al. Therfore vvhen the Protestants by the vvordes of this place vvould proue that vve be either made free from fasting and from obeying the Churches commaundement or folovving Christes example in that matter or that the obseruers of Christian fastes be vveake in faith ought not in any vvise coÌ„demne of sinne the breakers of the prescribed fastes of the holy Church they doe abuse ignorantly or vvilfully the Apostles vvordes and discourse 5. Betvvene day and day By the like deceite they abuse this place against the Holy-daies of Christ and his B. mother and Saincts vvhich concerneth onely the Ievves festiuities and obseruation of times vvhereof in the Epistle to the Galatians c 4. 10. 6. Euery one in his ovvne sense The Apostle doth not giue freedom as the Churches enemies vvould haue it that euery man may doe or thinke vvhat he list but in this matter of Iudaical obseruation of daies and meates that for a time onely til the
the vvay vvith their vviues and children til vve vvere out of the citie and falling vpon our knees on the shore vve praied ✠verse 6 And vvhen vve had bid one an other farevvel vve vvent vp into the ship and they returned vnto their ovvne ✠verse 7 But vve hauing ended the nauigation from Tyre came dovvne to Prolomáis and saluting the brethren vve taried one day vvith them ✠verse 8 And the next day departing vve came to Caesarêa And entring into the house of * Philip the Euangelist vvho vvas one of the seuen vve taried vvith him ✠verse 9 And he had foure daughters virgins that did prophecie ✠verse 10 And as vve abode there for certaine daies there came a certaine prophet from Ievvrie named Agabus ✠verse 11 He vvheÌ„ he vvas come to vs tooke Paules girdle and binding his ovvne handes feete he said Thus saith the holy Ghost The man vvhose girdle this is so shal the Ievves binde in Hierusalem shal deliuer him into the handes of the Gentiles ✠verse 12 Vvhich when vve had heard vve they that vvere of the same place desired him that he would not goe vp to Hierusalem ✠verse 13 Then Paul ansvvered and said Vvhat doe you vveeping and afflicting my hart for I am ready not only to be bound but to die also in Hierusalem for the name of our Lord IESVS ✠verse 14 And vvhen vve could not persuade him we ceased saying The vvil of our Lord be done ✠verse 15 And after these daies being prepared vve vvent vp to Hierusalem ✠verse 16 And there came also of the disciples from Caesarêa vvith vs bringing vvith them one Iason a Cyprian vvith vvhom vve should lodge an old disciple ✠verse 17 And vvhen vve vvere come to Hierusalem the brethren receiued vs gladly ✠verse 18 And the day folovving Paul vvent in vvith vs to Iames and al the Auncients vvere assembled ✠verse 19 Vvhom vvhen he had saluted he told particularly vvhat God had done among the Gentiles by his ministerie ✠verse 20 But they hearing it magnified God and said to him Thou seest brother hovv many thousands there are among the Ievves that haue beleeued and al are zelátours of the Lavv. ✠verse 21 But they haue heard of thee that thou doest teach those Ievves that are among the Gentiles to depart from Moyses saying that they ought not to circumcise their children nor vvalke according to the custome ✠verse 22 Vvhat is it then needes must the multitude assemble for they vvil heare that thou art come ✠verse 23 Doe this therfore vvhich vve tel thee There are vvith vs foure men that haue a vovve on them ✠verse 24 Taking these vnto thee sanctifie thy self vvith them and bestovv on them that they may * shaue their heads and al shal knovv that the things vvhich they heard of thee are false but that thy self also vvalkest â— keeping the Lavv. ✠verse 25 But concerning them that beleeue of the Gentils * vve haue written decreâ—ing that they should refraine them selues from the immolated to Idols and bloud and suffocated and fornication ✠verse 26 Then Paul taking the men vnto him the next day being purified vvith them entred into the temple shevving the accomplishment of the * daies of the purification vntil an oblation vvas offered for euery one of them ✠verse 27 But vvhiles the seuen daies vvere a finishing those Ievves that vvere of Asia vvhen they had seen him in the temple stirred vp al the people and laid handes vpon him ✠verse 28 crying Ye men of Israël this is the man that against the people the Lavv and this place teaching al men euery vvhere hath also moreouer brought in Gentiles into the temple and hath violated this holy place ✠verse 29 For they had seen TroÌ„phimus the Ephesian in the citie vvith him vvhom they supposed that Paul had brought into the temple ✠verse 30 And the vvhole citie vvas in an vproare and there vvas made a concourse of the people And apprehending Paul they drevve him forth of the temple and immediatly the doores vvere shut ✠verse 31 And as they sought to kil him it vvas told the Tribune of the band That al Hierusalem is in a confusion ✠verse 32 Vvho forthvvith taking vnto him souldiars Centurions ranne dovvne to them Who vvheÌ„ they had seen the Tribune and the souldiars ceased to strike Paul ✠verse 33 Then the Tribune comming neere apprehended him and commaunded him to be bound vvith tvvo chaines and he demaunded vvho he vvas and vvhat he had done ✠verse 34 And some cried one thing some an other in the multitude And vvhereas he could not knovv the certaintie for the tumult he commaunded him to be led into the castel ✠verse 35 And vvhen he vvas come to the staires it chaunced that he vvas caried of the souldiars because of the violence of the people ✠verse 36 For the multitude of the people folovved crying Avvay vvith him ✠verse 37 And vvhen Paul began to be brought into the castel he saith to the Tribune Is it lavvful for me to speake something to thee Vvho said Canst thou speake Greeke ✠verse 38 Art not thou the Aegyptian that before these daies did raise a tumult and didst lead forth into the desert foure thousand men that vvere murderers ✠verse 39 And Paul said to him * I am a man truely a Ievvâ— of Tarsus a citizen not of an obscure citie of Cilicia And I desire thee permit me to speake to the people ✠verse 40 And vvhen he had permitted him Paul staÌ„ding on the staiers beckened with his hand to the people and great silence being made he spake vnto them in the Hebrevv tongue saying ANNOTATIONS CHAP. XXI 9. Virgins S. Luke noteth specially that his daughters vvere Virgins meaning no doubt that they vvere of the state profession or purpose of perpetual virginitie not only that they vvere yong maides vnmaried and that they vvere the rather for that endued vvith the gift of prophecie as S. Hierom saith li. 1 adu Iouin c. 24. See Oecum c. 29 in hunc locum â—4 Keeping the Lavv. Al the obseruations of the Lavv vvere novv in them selues dead and vnprofitable yet til further propagation of the Gospel they vvere not damnable to the keepers nor offensiuâ— to God but might be obserued euen of the Christian Ievves and for feare of scandalizing the vveake of that nation nevvly conuerted or prone to receiue the faith the Apostles by Gods suggestion did thinke it good to obserue them as occasion required CHAP. XXII Being licensed by the Tribune to speake to the people he shevveth them that he vvas once as earnest on that side as they novv be 6 and hovv strange and miraculous his conuersion vvas 17 They heare him quietly vntil he began to make mention of a vision that sent him avvay from them to the Gentils 22 Then they crie out
that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
that vve may fructifie to God ✠verse 5 For vvhen vve vvere in the flesh the passions of sinnes that vvere by the Lavv did vvorke in our members to fructifie vnto death ✠verse 6 but novv vve are loosed from the lavv of death vvherein vve vvere deteined in so much vve serue in nevvnesse of spirit and not in the oldnes of the letter ✠verse 7 Vvhat shal vve say then is the Lavv sinne God forbid But sinne I did not knovv but by the Lavv. for concupisceÌ„ce I knevv not vnlesse the lavv did say ″ Thou shalt not couet ✠verse 8 But ocoasion being taken sinne by the commaundement vvrought in me al coÌ„cupiscence For vvithout the Lavv sinne vvas dead ✠verse 9 And I liued vvithout the Lavv sometime But vvhen the commaundement vvas come sinne reuiued ✠verse 10 And I vvas dead and the commaundement that vvas vnto life the same to me vvas found to be vnto death ✠verse 11 For sinne taking occasion by the commaundement seduced me and by it killed me ✠verse 12 Therfore * the Lavv in deede is holy and the commaundement holy and iust and good ✠verse 13 That theÌ„ vvhich is good to me vvas it made death God forbid but sinne that it may appeare sinne by the good thing vvrought me death that sinne might become sinning aboue measure by the coÌ„maundemeÌ„t ✠verse 14 For vve knovv that the Law is spiritual but I am carnal sold vnder sinne ✠verse 15 For ″ that which I vvorke I vnderstand not for ″ not that vvhich I vvil the same do I but vvhich I hate that I doe ✠verse 16 And if that vvhich I vvil not the same I doe I coÌ„sent to the Lavv that it is good ✠verse 17 But novv not I vvorke it any more but the sinne that dvvelleth in me ✠verse 18 For I know that there dvvelleth not in me that is to say in my flesh good For to vvil is preseÌ„t vvith me but to accomplish that vvhich is good I finde not ✠verse 19 For ″ not the good vvhich I vvil that doe I but the euil ″ vvhich I vvil not that I doe ✠verse 20 And if that vvhich I vvil not the same I doe novv not I vvorke it but the sinne that dvvelleth in me ✠verse 21 I finde therfore the Lavv to me hauing a vvil to doe good that euil is present vvith me ✠verse 22 For I am delighted vvith the lavv of God according to the invvard man ✠verse 23 but I see an other lavv in my members repugning to the lavv of my minde and captiuing me in the lavv of sinne that is in my members ✠verse 24 Vnhappie man that I am vvho shal deliuer me from the body of this death ✠verse 25 The grace of God by IESVS Christ our Lord. ⊢ Therfore I my self ″ vvith the minde serue the lavv of God but vvith the flesh the lavv of sinne ANNOTATIONS CHAP. VII â— Thou shalt not â—â—uet It is not the habitual concupiscence or infirmitie of our nature or sénsual desire or inclination to euil coueting against the spirit that is forbidden properly in this precept but the consent of our reason and minde vnto it to obey and folovv the lustes thereof that is a sinne and prohibited 15. That vvhich I vvorke This being vnderstood of S. Paul himself or any other iust person the sense is that the flesh and inferiour part stirreth vp diuerse disordered motions and passions or perturbations against the minde and vpon such a soden sometimes inuadeth the same that before it atteÌ„deth or reason can gather it self to deliberate maÌ„ is in a sort though vnvvittingly entangled Vvhich as soone as it is perceiued being of the iust condemned reiected and resisted neuer maketh him a sinner 15. Not that vvhich I vvil He meaneth not that he can do no good that he vvilleth or desireth or that he is euer forced to do that vvhich his vvill agreeth not vnto but that by reason of the forciblenesse of concupiscence vvhere of he can not rid him self during life he can not accomplish al the desire of his spirit and minde according as he saith to the Galatians The flesh coueâ—eth against the spirit and the spirit against the flesh that not vvhatsoeuer you vvill you can do 19. Not the good vvhich I vvill So may the iust also be forced by the rage of concupiscence or sensual appetite to do or suffer many things in his inferiour part or external members vvhich his vvill consenteth not vnto And so long it is so farre from sinne that as * S. Augustine faith he neede neuer say to God forgiue vs our sinnes for the same for sinne is voluntarie and so be not these passions 19. Which I vvil not It maketh not any thing against free vvill that the Apostle saith that good men do or suffer sometimes in their bodies that vvhich the â—vill agreeth not vnto but it proueth plainely free vvil because the proper act thereof that is to vvill or nill to consent or dissent is euer as you may see here free in it self though there may be internal or external force to stay the members of a man that they obey not in euery act that vvhich the vvill commaundeth or prescribeth And therfore that is neuer imputed to maÌ„ vvhich he doth in his external or internal faculties vvhen vvil concurreth not Yea aftervvard v 20 the Apostle saith Noâ— ego opâ—ror man doeth not that vvhich is not done by his vvill vvhich doth most euidently proue free vvill â—5 With the minde vvith the flesh Nothing done by concupiscence vvhich the Apostle here calleth sinne vvherevnto the spirit reason or minde of man consenteth not can make him guilty before God Neither can the motions of the flesh in a iust man euer any vvhit deâ—file the operatioÌ„s of his spirit as the Lutherans do hold but make them often more meritorious for the continual combat that he hath vvith them for it is plaine that the operations of the flesh and of the spirit do not concurre together to make one acte as they imagine the Apostle concluding cleane contrarie That in minde he serueth the Lavv of God in flesh the lavv of sinne that is to say concupiscence CHAP. VIII That novv after Baptisme vve are no more in state of damnation because by the grace vvhich vve haue receiued vve are able to fulfil the Lavv vnles vve do vvilfully giue the dominion againe to concupisâ—ence 1â— Then because of the persecutions that then vvere he comforteth and exhorteth them vvith many reasons verse 1 THERE is novv therefore no damnation to them that are in Christ IESVS that walke not according to the flesh ✠verse 2 For the lavv of the spirit of life in Christ IESVS hath deliuered me from the lavv of sinne and of death ✠verse 3 For that vvhich vvas impossible to the Lavv in that it vvas vveakened by the
also to shevv to the vvorld that no obstinacie of neuer so mightie offenders can resist me to doe any thing vvhich shal not fall to my glorie Vvhich is no more to say but that God often for the punishment of Nations and to shevv his iustice and glorie giueth vvicked Princes vnto them and indueth them vvith povver and al prosperitie and taking his grace from them vpon their deserts hardeneth their hartes so as they vvithsand and contemne God and afflict his people in vvhose end and fall either temporal or eternal at the length God vvil euer be glorified Neither vvould he either raise or suffer any such or giue them povver and prosperitie in this life vvherevpon he knovveth they vvil be vvorse but that he can vvorke al that to his honour and glorie mary that he vseth not such rigorous iustice on al that deserue it that is his great grace and mercie And that he exerciseth his iustice vpon some certaine persons rather then vpon other some of equal deserts that lieth vvholy vpon his vvil in vvhose iudgements there be many things secrete but nothing vniust 20. Who art thou Here the Apostle staieth the rashnes and presumption of such poore vvormes as take vpon them to question vvith God of their election or reprobation as certaine impious Heretikes of our time haue done setting out bookes farsed vvith most blasphemous and erroneous doctrine cōcerning this high and hidden mysterie and haue giuen occasion to the ignorant vvhich alvvaies be curious to iangle and perniciously to erre in these things that are impossible to be vnderstood of any or vvel thought of but of the obedient and humble 31. The potter This example of the pot and potter reacheth no further but to declare that the creature may not reason vvith God his maker vvhy he giueth not one so great grace as an other or vvhy he pardoneth not one as vvel as an other no more then the chamber pot may chalenge the Potter vvhy he vvas not made a drinking pot as vvel as an other And therfore the Heretikes that extend this similitude to proue that man hath no free vvil no more then a peece of clay doe vntruely and deceitfully apply the example specially vvhen vve may see expresly in the booke of Exodus that Pharao notvvithstāding his indurate hart had free vvil vvhere both it is said He vvould not dismisse the people and He indurated his owne hart him self Exo. c. ◠15. and in the Hebrue v. 32. c. 9. 35. 1 Reg. 6 6. And this Apostle also vvritheth that * a man may cleanse him self from the filthy and so become a vessel of honour in the house of God CHAP. X. The Lavv vvar not as the Ievves ignorant zeale supposed for them to iustifie them selues by it considering that they could not fulfil it ◠but to bring them to Christ to beleeue in him and so for his sake to be iustified by the grace of God 5 according to Moyses saying and the Apostles preaching 11 that so the Gentils also according to the Prophets hearing and beleeuing might come to iustice the Ievves in the meane time though inexcusably remaining incredulous verse 1 BRETHREN the vvil of my hart surely and praier to God is for them vnto saluation ✠verse 2 For I giue them testimonie that they haue zeale of God but not according to knovvledge ✠verse 3 For not knovving ″ the iustice of God seeking to establish their ovvne they haue not been subiect to the iustice of God ✠verse 4 For the end of the Law is Christ vnto iustice to euery one that beleeueth ✠verse 5 for Moyses vvrote that the iustice vvhich is of the Lavv the man that hath done it shal liue in it ✠verse 6 But ″ the iustice vvhich is of faith saith thus Say not in thy hart Vvho shal ascend into heauen that is to bring Christ dovvne ✠verse 7 Or vvho descendeth into the depth that is to call Christ againe from the dead ✠verse 8 But vvhat saith the Scripture The vvord is nigh in thy mouth and in thy hart this is the vvord of faith vvhich vve preach ✠verse 9 For if thou confesse vvith thy mouth our Lord IESVS and in thy hart beleeue that God hath raised him vp from the dead thou shalt be saued ✠verse 10 For vvith the hart vve beleeue vnto iustice but vvith the mouth confession is made to saluation ✠verse 11 For the Scripture saith Vvhosoeuer beleeueth in him shal not be confounded ✠verse 12 For there is no distinction of the Iew and the Greeke for one is Lord of al riche tovvard al that inuocate him ✠verse 13 For euery one vvhosoeuer shal innocate the name of our Lord shal be saued ✠verse 14 ″ Hovv then shal they inuocate in vvhom they haue not beleeued Or hovv shal they beleeue him vvhom they haue not heard And hovv shal they heare without a preacher ✠verse 15 But hovv shal they preach ″ vnles they be senti as it is vvritten Hovv beautiful are the feete of them that euangelize peace of them that euangelize good things ✠verse 16 But al do not obey the Gospel For Esay saith Lord vvho hath beleeued the hearing of vs ✠verse 17 Faith then is by hearing and hearing is by the vvord of Christ ✠verse 18 But I say haue they not heard And certes into al the earth hath the sound of them gone forth and vnto the endes of the vvhole vvorld the vvordes of them ⊢ ✠verse 19 But I say hath not Israel knovven Moyses first saith I vvil bring you to emulation in that vvhich is not a nation in a folish nation I vvil driue you into anger ✠verse 20 But Esay is bold and saith I vvas found of them that did not seeke me openly I appeared to them ″ that asked not of me ✠verse 21 But to Israel he saith Al the day haue I spred my handes to a people that beleeueth not and contradicteth me ANNOTATIONS CHAP. X. ◠The iustice of God The iustice of God is that vvhich God giueth vs through Christ the Ievves ovvne or proper iustice is that vvhich they had or chalenged to haue of them selues and by their ovvne strength holpen onely by the knovvledge of the Lavv vvithout the helpe or grace of Christ 6. The iustice of faith The iustice vvhich is of faith reacheth to the life to come making man assured of the truth of such Articles as concerne the same as of Christs Ascension to heauen of his Descending to Hel of his comming dovvne to be Incarnate and his Resurrection and returne againe to be glorified by vvhich his actions vve be pardoned iustified and saued as by the Lavv vve could neuer be 8. The vvord of faith The vvord of faith is the vvhole Lavv of Christ concerning both life and doctrine grounded vpon this
Christian religion should be perfectly established he would haue no restrainte made but that euery one should be borne vvithal in his ovvne sense yet so that they should not condemne one an other nor make necessitie of saluation in the obseruation of the Iudaical rites of meates daies c. 17. Not meate and drinke The substance of religion or the kingdom of God standeth not in meate or drinke and therfore the better might they vse indifferencie and toleration in that point for a time for peace sake and to auoid scandal but if the precept of Moyses Lavv had bound still as before then not for the meates sake but for the disobedience it had been damnable to haue eaten the vncleane meates 22. Haue it vvith thy self Thou that art perfect and bleeuest or knovvest certainely that thou art free from the Lavv concerning meates and festiuities yet to the trouble and hinderance of the feeble that can not yet be brought so far be discrete vtter not thy self out of season 23. He that discerneth If the vveake haue a conscience and should be driuen to eate the things vvhich in his ovvne hart he thinketh he should not doe he committeth deadly sinne because he doth against his conscience or against his ovvne pretensed knovvledge â—â— Al this is not of faith The proper sense of this speach is that euery thing that a man doeth against his knovvledge or conscience is a sinne for so by the circumstance of the letter faith must here be taken though S. Augustine sometimes applieth it also to proue that al the actions of infidels meaning those vvorkes vvhich directly procede of their lacke of faith be sinnes But in any vvise take heede of the Heretikes commentarie vvho hereby vvould proue that the infidel sinneth in honouring his parents fighting for his countrie tilling his ground and in al other vvorkes And no maruel that they so hold of infidels vvho maintaine * that Christian men also offend deadly in euery good deede CHAP. XV. He procedeth to make peace betvvene the Christian Gentils and Ievves 8 vvith this resolution that the Ievves vocation is of promis in deede but the Gentils also of mercie and foretold by the Scriptures 14 Then dravving to his ende he excuseth him self to the Romanes for vvriting thus vnto them 21 hoping novv at length to see them after that he hath been at Hierusalem â—9 vvherevnto also he requesteth their praiers verse 1 AND vve that are the stroÌ„ger must susteine the infirmities of the vveake not please our selues ✠verse 2 Let euery one of you please his neighbour vnto good to edification ✠verse 3 For Christ did not please him self but as it is vvritten The reproches of them that reproched thee fel vpon me ✠verse 4 For vvhat things soeuer haue been vvritten to our learning they are vvritten that by the patience and consolation of the Scriptures vve may haue hope ✠verse 5 And the God of patience and of comfort giue you to be of one minde one tovvard an other according to IESVS Christ ✠verse 6 that of one minde vvith one mouth you may glorifie God and the Father of our Lord IESVS Christ ✠verse 7 For the vvhich cause receiue one an other as Christ also hath receiued you vnto the honour of God ✠verse 8 For I say Christ IESVS to haue been minister of the circumcision for the veritie of God to confirme the promisses of the fathers ✠verse 9 But the Gentils to honour God for his mercie as it is vvritten Therfore vvil I confesse to thee in the Gentils ô Lord and vvil sing to thy name ✠verse 10 And againe he saith Reioyce ye GeÌ„tils vvith his people ✠verse 11 And againe Praise al ye Gentils our Lord and magnifie him al ye peoples ✠verse 12 And againe Esaie saith There shal be the roote of Iesse and he that shal rise vp to rule the Gentils in him the Gentils shal hope ✠verse 13 And the God of hope replenish you vvith al ioy and peace in beleeuing that you may abound in hope and in the vertue of the holy Ghost ⊢ ✠verse 14 And I my self also my brethren am assured of you that you also are ful of loue replenished vvith al knowledge so that you are able to admonish one an other ✠verse 15 But I haue vvritten to you brethren more boldly in part as it were putting you in remembrance for the grace vvhich is giuen me of God ✠verse 16 to be the minister of Christ IESVS in the GeÌ„tils sanctifying the Gospel of God that the oblation of the Gentils may be made acceptable and sanctified in the holy Ghost ✠verse 17 I haue therfore glorie in Christ IESVS tovvard God ✠verse 18 For I dare not speake any of those things vvhich Christ vvorketh not by me for the obedience of the Gentils by vvord and deedes ✠verse 19 in the vertue of signes and vvoÌ„ders in the vertue of the holy Ghost so that from Hierusalem round about vnto Illyâ—icum I haue replenished the Gospel of Christ ✠verse 20 And I haue so preached this Gospel not vvhere Christ vvas named lest I should build vpon an other mans foundation ✠verse 21 but as it is vvritten They to vvhom it hath not been preached of him shall see and they that haue not heard shal vnderstand ✠verse 22 For the vvhich cause also I vvas hindred very much from comming vnto you ✠verse 23 But novv hauing no longer place in these 〈◊〉 and hauing a desire to come vnto you these many yeares novv passed ✠verse 24 vvhen I shal begin to take my iourney into a paine I hope that as I passe I shal see you and be brought thither of you if first in part I shal haue enioyed you ✠verse 25 Novv therfore I vvil goe vnto Hierusalem to minster to the saincts ✠verse 26 For Macedonia and Achaia haue liked vvel to make some contribution vpon the poore saincts that are in Hierusalem ✠verse 27 For it hath pleased them and they are their detters For if the Gentiles be made partakers of their spiritual things they ought also in carnal things to minister vnto them ✠verse 28 This therfore vvhen I shal haue accoÌ„plished and signed them this fruite I vvil goe by you into Spaine ✠verse 29 And I knovv that comming to you I shal come in aboundance of the blessing of Christ ✠verse 30 I beseeche you therfore brethren by our Lord IESVS Christ and by the charitie of the holy Ghost that you helpe me in your praiers for me to God ✠verse 31 that I may be deliuered from the infidels that are in Ievvrie and the oblation of my seruice may become acceptable in Hierusalem to the saincts ✠verse 32 that I may come to you in ioy by the vvil of God that I may be refreshed vvith you ✠verse 33