he preached to the Iewes in his owne person to the Gentiles by his Apostles the Iewes had promises made to the fathers which were to be performed quasi ex debito as it were of debt not in regard of the Iewes to whome God was not endebted but of the truth of God with whome it is iust to performe that which he promised Lyran. but the Gentiles were called of Gods mercie onely without any such promise which though it were made de gentibus of and concerning the Gentiles and their vocation yet it was not made gentibus to the Gentiles as the promises were made to the fathers Pareus Thus our blessed Sauiour is set forth vnto vs vt minister humilis as an humble minister magister vtilis a profitable master because it is added for the truth and amicus stabilis a stable and faithfull friend to confirme the promises Gorrhan 15. Quest. Of the vocation and calling of the Gentiles why it is said to be of mercie and of the Iewes in truth v. 9. And let the Gentiles praise God c. This naming and mentioning of the Gentiles sheweth that the other part must be vnderstood of the Iewes that Christ was first a minister vnto them Iunius in his parallels thinketh that Christ was a Minister of the spirituall circumcision spoken of by S. Paul Coloss. 2.11 both vnto Iewes and Gentiles and that S. Paul doth not expressely speake of the Iewes though first he shew how Christ receiued them because partly that needed no proofe as the assumption of the Gentiles did and partly it may be vnderstood by the other part of the distribution concerning the Gentiles but it is better as is shewed in the former question by circumcision to vnderstand the circumcised nation of the Iewes and so both partes of the distribution are made more euident For his mercie It was Gods mercie also to make those gracious promises to the Iewes but because no promise was made to the Gentiles but concerning them neither are the promises concerning them so frequent in the Prophets as those made to the Iewes therefore the Apostle doth vnto the Iewes ascribe the veritie of Gods promises and to the Gentiles mercie so Hierome well obserueth this difference vpon these words Psal. 85.11 Mercie and truth are met Iudaeis repromissum est quod veniet Salvator nobis ex Gentibus non est repromissum c. It was promised to the Iewes that the Sauiour should come but to vs of the Gentiles it was not promised therefore it was mercie onely in the people of the Gentiles and truth in the people of the Iewes because that came which was promised c. so the Apostle excludeth the Gentiles from the promises they were straungers from the covenant of promise and this difference Gualter well obserueth in that place Micah c. 7.20 Thou wilt performe thy truth to Iacob and thy mercie to Abraham it was mercie in making the first gracious truth and graunt to Abraham and to his seede and then truth in performing the promises to Iacob made to his father Abraham Yet these two truth and mercie are not so to be distinguished as the one should be without the other for the calling of the Iewes as it was in truth so was it of mercie and the vocation of the Gentiles as it was of mercie so also in truth for the truth of the Prophesies and predictions made concerning the Gentiles was to take place but mercie is ascribed to the Gentiles quia magis apparet in conuersione Gentium because it appeared more in the conuersion of the Gentiles to whom no promises were made at all Gorrhan This is vsuall in the Apostles distributions onely to distinguish the partes according to diuerse degrees of more or lesse not that one member altogether excludeth the other as specially appeareth in these two places c. 4.25 Christ died for our sinnes and rose againe for our iustification and c. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth he confesseth to salvation Thus the Iewes and Gentiles are made equall in their calling and assuming to Christ both beeing so assumed of mercie that all envie and dissention might be taken away and both of them provoked to praise God for his mercie Quest. 16. Of the places of Scripture produced by the Apostle to prooue the calling of the Gentiles v. 9.10.11.12 v. 9. I will confesse thee among the Gentiles 1. This cannot be vnderstood of the person of Dauid for he made this song a little before his death as appeareth 2. Sam. 22. when God had deliuered him from all his enemies he could not then in his owne person set forth the praise of God among the Gentiles in his graue 2. Iunius in his parallels thinketh that Dauid speaketh this of himselfe but vnder the person of Christ that he in him which should come of his seed as one of his faithfull members should set forth the praises of God among the Gentiles as Levi is said Heb. 7. to haue beene tithed in Abraham 3. Pet. Mar. vnderstandeth the bodie of Christ the Church of God in whose person Dauid speaketh 4. rather Dauid speaketh here in the person of Christ who in his members doth continually set forth the praises of God among the Gentiles filius Dei laudat patrem per ora opera Gentium the Sonne praiseth the Father by the mouthes and workes of the Gentiles Haymo and because facit confiteri he maketh them confesse vnto the praise of God 5. so first here the consequent is prooued by the antecedent because God cannot be praised nisi in caetu sidelium but in the congregation of the faithfull Calvin the Gentiles cannot please God vnlesse they first should become the people of God and then the force of the argument lieth in this prediction and promise made by Dauid which must be fulfilled but Dauid promiseth that the Gentiles when they are called shall praise God therefore they shall be called v. 10. Reioyce yee Gentiles with his people 1. some thinke this place to be taken out of Psalem 67.5 Let the people praise thee O God c. Calvin Gualter but there the other words with thy people are not found Thomas as Erasmus obserueth well will haue it cited out of the 25. of Isay but it is euident to be found Deuter. 32.43 Yee nations praise his people or reioyce with his people 2. But the Iewes will obiect that the Apostle doth not cite that place aright for the words in the Hebrew are praise yee nations his people not with his people or and his people Answ. This place must either be read thus praise ye Gentiles his people or ye Gentiles his people praise him or ye Gentiles with his people c. the first is not so fit for Moses in that song doth reprooue the people of Israel and threatneth that for their disobedience they shall be cast off v. 21. I will mooue them to iealousie with those which are no people and
therefore it is not like that Moses would bid the Gentiles praise the people whome he had dispraised himselfe Iun. and yet this reading beeing admitted the Gentiles could not praise the people of God but they must praise their God also and God could they not praise and honour vnlesse they were first called to the knowledge of his name the second reading doth manifestly make the Gentiles the people of God as it were excluding the Iewes therefore the third is fittest ioyning both Gentiles and Iewes together in the praising of God the Apostle addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with for better explanation following the Septuagint 3. Againe whereas the Iewes obiect that the people of God in the Scriptures are sometime expressed by the name of goi a nation as Isa. 1.4 a sinnefull nation a people laden with iniquitie We answer that so it can not be here because the nations are called to reioyce with the people of God where the nations are manifestly distinguished from the people of God and though the word goi in the singular a nation doe sometime signifie the Iewes yet in the plurall goijm nations it signifieth the Gentiles 4. And herein lieth the force of this argument 1. the consequent is prooued by the antecedent by their ioy is inferred their partaking of the grace and knowledge of God for the which they ioy Par. 2. and further hereby is signified that they shall be associate to the people of God and be ioyned with them in the seruice of God Faius 3. nay by their zeale of Gods glorie and earnest reioycing they shall prouoke the Iewes to emulation Martyr 4. and beside hereby is insinuated the mercie which the Gentiles shall receiue for the more free the benefit is the greater cause there is of reioycing Tolet. v. 11. Praise the Lord all ye Gentiles and magnifie him all ye people Psal. 127.1 1. Haymo in the first place vnderstandeth the nations in the second the people of Gods that they should reioyce de salute fratrum for the saluation of their brethren quia auxâ—â— Deus numerum plebis because God hath encreased the number of his people by adding to the Gentiles glosse interlin and Gorrhan yeeldeth this reason because a people is defined to be rationabilis hominum caetus iuris consensu vtilitatis communione sociaetus a reasonable companie of men consociate together by the consent of a law and communitie of profit and such were the Iewes c. But such also were the Gentiles that had their lawes and common societies therefore it is not necessarie to make here this distinction 2. It sufficeth that this note of vniuersalitie all comprehendeth both Iewes and Gentiles that they should praise God for his mercie and truth in extending his louing kindnes to the Gentiles and in performing his promises made vnto the Fathers Calvin 3. and herein consisteth the force of the argument the Gentiles are willed by the Prophet to praise God which they could not doe without the knowledge of God at non frustra iubentur but they are not willed or commanded to praise God in vaine therefore they should praise God and consequently should obtaine mercie for the which God is to be praised 4. Chrysostome giueth two reasons why the Apostle here alleadgeth so many testimonies to prooue the vocation of the Gentiles and to suppresse the insolencie of the Iewes not to dispise the Gentiles videns ab omnibus illos Prophetis vocari seeing they were called and named by all the Prophets the other to teach the Gentiles modestie and humilitie seeing they were called onely of grace and mercie v. 12. There shall be a roote of Iesse c. this testimonie is cited out of the Prophecie of Isai. c. 11.10 but somewhat diuersly from the originall for both as Origen obserueth some things are omitted which the Prophet hath as in the beginning of the verse these words in that day and in the end his rest shall be glorious which words were not necessarie to the Apostles purpose and beside in the rest he followeth the translation of the Septuagint as he doth vsually as Origin noteth but when either minus necessaria videbuntur the things interpreted by the Septuagint seeme to be not greatly necessarie or when sensibus Scripturae vti vult magis quà m verbis interpretum he followeth the sense of the Scripture rather then the words of the interpreters so in these two cases the Apostle leaueth the Septuagint when either they adde any thing superfluously not in the originall or doe leaue the sense of the Scripture 2. But in this place S. Paul refuseth not the interpretation of the Septuagint because they retaine the sense though they read not the words whereas the originall readeth he shall stand vp as a signe to the people the Septuagint render he shall rise vp to raigne ouer the Gentiles in the same sense quia sub vexillo principis agat populus because the people doe gather vnder the ensigne of the Prince Beza Erasmus and whereas in the Hebrew text it is said they shall seeke vnto him the Septuagint read they shall must in him sperant qui concurrunt ad aliquem for they hope which runne vnto any to aske Eras. and no man seeketh that de cuius inventione desperet of the finding whereof he doubteth 3. A roote of Iesse 1. Origen interpreteth this name to signifie est mihi he is vnto me which he maketh to be the name of Christ and to signifie his eternitie as the Lord saide to Moses I am hath sent thee Exod. 3. but in the originall the proper name is Ishai which signifieth vir meus my man or husband which the Greekes turne into the name Iesse 2. Haymo giueth this for one sense that Christ is this roote of Iesse that he which in respect of his humanitie came of the stocke of Iesse he was in respect of his diuinitie creator radix Iesse the creator and roote of Iesse himselfe this sense followeth Gualter that this roote of Iesse was Christ himselfe the roote foundation and cause of all the fauours which God bestowed vpon that familie but Iesse rather is the roote and stocke himselfe and Christ as a graffe should grow out of his roote as the Prophet himselfe sheweth c. 11.1 or to speake more directly Iesse was as the roote Dauid as the tree out of that roote Marie as a branch of that tree and Christ as a budde of that branch Haymo 4. and it is called a roote because then that familie was obscure when Christ sprang vp out of it as the roote of the tree lieth hid in the earth and Iesse is named rather then Dauid because the kingdome of Dauid was then ceased onely the familie of Iesse still remained 17. Quest. Of the Apostles prayer v. 13. The God of hope fill you with all ioy and peace c. The God of peace 1. Origen noteth that the Apostle by occasion of the next words before in him shall the
which Bellarmine out of Adrianus Finus lib. 6 flagell Iudcor c. 80. and Damasus pontifical would prooue that S. Marke writ his Gospel first at Rome and afterward turned it into Greeke at Aquilea But this is verie improbable 1. Because the Greeke tongue was then more generally vsed then the Latine and S. Paul writing to the Romanes spake in the Greeke tongue for the reason so also would S. Matthewe haue done 2. If the Greeke were translated out of the Latine why then doe not the Romanists vse a Latine translation answerable to the Greeke whereas their vulgar translation much differeth from the Greeke some where it addeth as Mark. 1.1 the name Isaia the Prophet is inserted sometime it leaueth out as Mark. 6.11 all that clause is omitted verily verily I say vnto you it shall be easier for Sodome and Gomorrha in the day of iudgement then for that citie sometime it choppeth and changeth as c. 5.1 Garasenes for Gadarens It remaineth then that the Newe Testament was originally written in the Greeke tongue for the reasons before alleaged 3. The questions discussed Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 1. The Hebrew word berith signifieth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or couenant made betweene parties as Aquila translateth as Hierome witnesseth in Malach. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testament or disposition of ones last will as the word is vsed by the Apostle Heb. 9.17 2. Both these acceptions and takings of the word agree vnto the holy Gospel first it is a couenant betweene God and his people the Lord offring reconciliation on his part and requiring conditions to be performed on our part as in the Law obedience and perfect keeping of the lawe so now the obedience of faith in Christ our Mediator and Reconciler It is also a Testament not with any relation vnto vs but onely in respect of the Testator and will-maker Christ Iesus who ratified and confirmed both the Old and New Testament by his death in the one prefigured and promised in the other exhibited and performed the testamentorie tables are the holy Scriptures both of the Old and Newe Testament the witnesses are the Prophets and Apostles the writers also of this Testament the seales are the Sacraments both of the one and the other 3. The Old and newe couenant and Testament are one and the same in substance both in respect of the parties betweene whom the couenant and conuention is made God and his Church and of the ende and scope which is to bring vs vnto the euerlasting inheritance but the manner of dispensation is diuerse according to the condition of the times and the qualitie of the persons 4. This couenant made betweene God and man some distinguish into the couenant of nature and grace but euerie couenant now indeede is rather of grace the naturall couenant made betweene the Creator and Man in Paradise was violated by his transgression and disobedience the couenant which now remaineth is wholly to be ascribed vnto grace and it is either of some temporall grace and benefit and that either generall as was that which the Lord made with Noah not to destroy the world any more with waters Gen. 9. or particular as was the promise made to Abraham to inherite the land of Canaan Gen. 15.18 and that made to Phineas concerning the priesthoode Numb 25.12 either of spirituall graces as of the remission of sinnes and the inheriting of euerlasting life in Christ. 2. Quest. Of the diuerse significations of the old and newe Testament 1. The old Testament is 1. either taken for the doctrine of the lawe which required exact obedience to the commandements vnder the most grieuous commination of malediction vnto the transgressors yet couertly was propounded vnto them the doctrine of repentance and faith in Christ vnder the shadowes and rudiments of the Law which were imposed vpon that people partly to humble them and to bow downe their stiffe necks partly to discerne them from other nations and partly to lead them by the hand as vnto Christ so in this sense the old Testament 1. comprehendeth the doctrine of legall obedience 2. the ceremoniall and ministeriall part of their legall rites and seruice 3. the externall policie and regiment in these respects the old Testament is abolished and the Lord saith he will make a newe couenant with the house of Israel Ierem. 31.31 2. the old Testament is taken for the writings and tables of the scriptures in which sense it is not abolished one iotte thereof shall not perish Matth. 5.18 2. The Newe Testament also is taken diuersely 1. either for the spirituall doctrine which requireth obedience of faith in Christ without any legall obseruations 2. or for the Sacraments as Christ calleth the Eucharist the Newe Testament in his blood in the institution of his last supper 3. or for the writings of the Euangelists and Apostles So it is new 1. because it succeeded the old 2. because it setteth forth the newe doctrine of faith without legall rites 3. it hath new sacraments a new forme of worship a new kind of Church 4. it is confirmed after a newe manner not by the blood of beasts but by the most holy blood of the Blessed Mediator 3. Quest. Of the bookes of the newe Testament their number and authoritie 1. Concerning the number and authoritie of the bookes of the Newe Testament there is no question among the Christians though the obstinate Iewes wilfully refuse them all they are 27. in number which Athanasius in Synops. distinguisheth into these fiue orders 1. the foure Euangelists 2. the Acts of the Apostles 3. the 7. Canonicall Epistles one of S. Iames 2. of S. Peter 3. of S. Iohn and one of S. Iude 4. the 14. Canonicall epistles of S. Paul 5. the Propheticall booke of the Reuelation But all these may be reduced to 3. kinds the historicall doctrinall propheticall bookes as is before shewed in the argument 2. But these books of the New Testament were not alwaies receiued with the same approbation 1. Some were euer held to be of vndoubted authoritie as the 4. Euangelists the Acts of the Apostles the 1. of S. Peter the 1. of S. Iohn all S. Pauls Epistles excepting onely that to the Hebrewes 2. Some were doubted of by a fewe but of the most receiued as the 2. of Peter the 2. and 3. of Iohn one of Iames one of Iude that to the Hebrewes and the Apocalypse But at the length these bookes were receiued and acknowledged for Canonicall by a generall consent 3. Other bookes besides these were priuately receiued by some in the Church and were called Ecclesiasticall as the Acts of Paul the Epistle of Barnabas the Reuelation of Peter the Gospell according to the Hebrews 4. Some bookes were foisted in by Heretikes and more generally reiected of the Church as the Gospell of Andrew Thomas Matthias the Acts of Peter Thomas Matthias and of the
other Apostles which were iudged to be Apochryphall bookes and of no authoritie 1. because in the writings of those which succeeded the Apostles no mention is made of them 2. the stile is diuerse from the stile of the Apostles 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles 3. Beside these two latter sorts of bookes all the rest are vndoubtedly held to be Canonicall and of equall authoritie and therefore that distinction of Sixtus Senensis is to be taken heede of who calleth some bookes of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the first sort some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the second sort which were sometime doubted of for by this meanes should they not be of equall and the like authoritie And beside he saith that these latter were held by some of the fathers to be Apochryphall bookes vnderstanding Apochryphal bookes for such as had an hid and vnknowne author But indeede the Apochrypha are so called not for that their author was vnknowne for then diuerse of the Canonicall bookes should be Apochrypha but because they were of an hid and obscure authoritie in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha 4. As the Heretikes brought in counterfeit bookes of their owne into the New Testament so they reiected diuerse parts of the Canonical bookes 1. Faustus the Manichie held diuerse things to be false in the New Testament Augustin lib. 33. cont Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel Epiphan haeres 42.4 the Acts of the Apostles and S. Pauls epistles the Tatiane and Seueriane heretikes reiected Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie Titus and to the Hebrewes Hierom. praefat ad Titum 4. Places of doctrine in generall 1. Doct. Of the excellencie of the Newe Testament aboue and beyond the Old 1. It excelleth in the the matter and doctrine the law promiseth life onely to those that keep it the Gospel vnto those which beleeue in Christ Rom. 10.5 6. 2. In the subiect the lawe was written in tables of stone but the Gospel is written by the spirit of God in the fleshie tables of our hearts 2. Cor. 3.2 3. In the end the old Testament was the ministration of death and the killing letter the other is the ministration of the spirit which giueth life 2. Cor 3.6 7. 4. In the condition and qualitie the law imposed the hard yoke and seruitude of ceremonies which was impossible to be borne Act. 15.10 but Christs yoke is easie Math. 11. which of seruants adopteth vs to be the sonnes of God Rom. 8.15 5. In the minister Moses was the typical Mediator of the Olde Testament but Christ the Lord and builder of the house is the Mediator of the New Heb. 3.3 6. In the fruites and effects the Old Testament could not purge the conscience from sinne but the sprinkling of the blood of Christ purgeth the conscience from dead workes Heb. 9.13 14. 7. In the manner the old Testament was folded vp in types and figures as Moses vailed the glorie of his face but now we see the glorie of the Lord in the Gospell with open face 2. Cor. 3.18 8. In the ratification the old Testament was confirmed with the blood of beasts the New by the death of Christ quest 17.18 9. In the seales the old was attended vpon by bloodie sacrifices and other such like hard Sacraments as circumcision which was painefull to the flesh the New hath easie and vnbloodie sacraments as the seales neither so many in number namely Baptisme and the Eucharist 10. Another excellencie is in persons whom this New Testament concerneth which is not giuen onely to one people and nation as the old was but vnto the Catholike Church of God dispersed ouer the face of the earth as the Apostles are commanded to goe and teach all nations Matth. 28.19 In these respects the Apostle thus giueth preheminence to the New Testament before the old Heb. 8.6 he hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises Not that Christ was not Mediator also of the old Testament for without him neither can there be any Church nor couenant made with the Church but because Christ but shadowed forth in the old Testament is more fully reuealed and manifested in the New 5. Places of confutation 1. Controv. Against those which thinke it is against the nature of the New Testament to be committed to writing Of this opinion are certaine of a fantasticall spirit which to this purpose abuse that place of Ieremie 32.33 I will write my lawe in their hearts and that of S. Paul 2. Cor 3.3 You are our epistle written not with inke but with the spirit whence they would inferre that the Newe Testament is not to be written but that it consisteth in reuelation and the instinct of the Spirit Contra. 1. If the Newe Testament were not to be extant in writing then the Apostles had done a superfluous and vnnecessarie worke in writing the bookes of the Newe Testament whereunto they were directed by the spirit of God and S. Iohn is directly commanded to write Apocal. 14.13 and S. Paul saith that all Scripture is giuen by inspiration 2. Tim. 3.16 The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament which are part of the Scripture 2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit that therefore it is not to be written for by the writing thereof which is preached and read saith is wrought in the heart by the operation of the spirit as the Apostle saith Rom. 10.17 that faith commeth by hearing and hearing by the word And againe the Prophet there sheweth a difference betweene the lawe and the Gospell the law gaue Precepts but could not incline the heart to obedience but the Gospel doth not onely command faith but by the operation of the spirit worketh the same thing which it requireth 3. In the other place of the Apostle 1. they would make the Apostle contrarie to himselfe as though he should speak against the writing of Euangelical precepts whereas the Apostle did write that very epistle with inke 2. he speaketh not of the Gospel but of the Corinthians whom he calleth his Epistle 3. and by the latter in that place he vnderstandeth not the writing with inke or such like but the externall doctrine without the grace and life of the spirit such as the doctrine of the Law was 2. Controv. Against the Romanists which hold that the writing of the Gospel and other Scriptures is not simply necessarie to saluation First we will examine the arguments which are brought by them to confirme this their
6. and the heretikes called Apostolin denied that wicked men could minister the Sacraments Bernard serm 66. in Cantic Contra. 1. This place of the Apostle that circumcision profiteth if one keepe the lawe doth not fauour any such opinion for the Apostle speaketh not of the dignitie and worthinesse of the sacraments which dependeth vpon the institution sed de fructu but of the fruit thereof Mart. Gualt 2. neither the vnworthinesse of the minister maketh the sacrament voide for Iudas baptized with the rest of the Apostles nor yet of the receiuer for he that eateth and drinketh vnworthily shall be guilty of the bodie and blood of the Lord if his vnworthinesse made it no Sacrament he should not be guilty of so great a sinne But the vnworthinesse both of the one and the other maketh the sacrament void and without fruite vnto themselues Controv. 13. Against the Marcionites and other which condemned the old Testament and the ceremonies thereof The Marcionites among the heathen reiected circumcision and condemned the author of the old Testament for the same and the Stoiks among the heathen denied the same as beeing an invention not beseeming God who thus obiected as Origen sheweth in this place 1. It was not a thing answearable to the clemencie and goodnesse of God to command infants so to be wounded and cruelly handled in their infancie 2. If the foreskinne of the flesh be a superfluous part why was it made if it be not why should it be cut off 3. by this meanes many were terrified from taking vpon them that religion which God desired to be propagated both for the shame and painfulnesse of circumcision and so it fell out to be impedimentum religionis non insigne an impediment rather then an argument and cognizance of religion These obiections are thus sufficiently answeared by Origen 1. He sheweth against the Gentiles that circumcision was had in honour euen amongst them and therefore they had no reason to scorne and deride that as a thing dishonest among the people of God which was of great estimation among them for among the Egyptians who were most addicted of all other people to superstitious rites and from whom all other nations borrowed their ceremonies there was none giuen to the studie of Astrologie Geometrie but was circumcised so were all their Priests and Ministers of sacred things 2. Against those which professed Christ and yet refused the old Testament with all the rites thereof he sheweth the conueniencie of circumcision that seeing we were to be redeemed by the blood of Christ before that price was paid for our redeemption it was necessarie for them which were instructed in the lawe vnumquemque pro se velut ad imitationem quandam futurae redemptionis sanguinem suum dare euerie one for himselfe to giue his blood in imitation of the redemption to come but now seeing the blood of Christ hath beene offered for vs it is not now necessarie that euerie one for himselfe should offer the blood of circumcision 3. Then he commeth to answear the particular obiections 1. If you blame God for imposing so hard a thing vpon infants why also doe ye not finde fault that Christ was circumcised the 8. day vulnera passionis excepit was wounded in his passion and shed his blood 2. And if this bloodie Sacrament terrified men from their religion then exempla martyrum prohibebant homines accedere ad fidem by the same reason the example of martyrs much more should haue hindered men from comming to the faith 3. And though there had beene no other mysterie in circumcision it was fit that the people of God should carrie some badge and cognizance to discerne them from other people and if the amputation or cutting off some part of the bodie were requisite what part was more fit then that quae obscaena videbatur which seemed to be obscene 4. And whereas they obiect if it be not a necessarie part it should not haue beene created if necessarie it should not be cut off they may be answeared by the like they will not denie but that the procreation of children is necessarie then by this reason virgins and all vnmarried persons and such as haue made themselues chast for the kingdome of God should be blamed quia necessariâ—s naturae officijs non ministrant because they doe not giue their seruice to the necessarie offices of nature 5. And so he concludeth thus As there were many washings and baptismes in the lawe before the baptisme of Christ many purifyings before the purifying by the spirit many sacrifices before that alone sufficient sacrifice was offred vpon the crosse so multorum sanguinis effusio processit the shedding of the blood of many went before vntill the redemption of all came by the blood of one And here the Apostle stoppeth their mouthes saying that circumcision was profitable how then doe they reiect it as a thing vaine and vnprofitable to this purpose Origen vpon this place Controv. 14. Against the Anabaptists which reiect the Sacraments of the newe Testament Whereas the Apostle saith v. 28. Neither is that circumcision which is outward in the flesh the Anabaptists take occasion by these and such like words to condemne all the Sacraments of the newe Testament and the outward ministerie thereof in like manner S. Paul saith 1. Cor. 7.19 Circumcision is nothing nor vncircumcision but the keeping of the commandements But their obiection may be answeared out of this place where the Apostle had said a little before v. 25. Circumcision is profitable if thou doe the lawe The Apostle then condemneth not outward circumcision simply but if it be externall onely and not ioyned with the inward circumcision Mart. Controv. 13. That the want of baptisme condemneth not v. 29. Seeing the Apostle saith that the outward circumcision is not that which hath praise of God but the inward in the spirit and the like may be said of baptisme which succeedeth in the place of circumcision then it followeth that like as many circumcised in heart were saued without the circumcision of the flesh so also many hauing the spirituall baptisme of the soule by faith in Christs blood may be saued the outward sacrament beeing not by them contemned or neglected but by some vrgent necessitie denied as Ambrose saith concerning Valentinian the younger Emperor who deceased without baptisme Christus te baptizavit quia humana officia defuerunt Christ baptized thee where other humane offices were wanting c. and againe detersa labe peccati ablutus ascendit quem sua fides lauit he is ascended to heauen beeing washed from his sinne whom his owne faith washed Ambros. tom 5. de obit Valentin The like may be affirmed of infants the seede of the faithfull that they dying without baptisme Christ baptizeth them they are within the couenant of grace and so stand according to Gods promise I will be thy God and the God of thy seede Gen. 17.7 Like as then the want of circumcision was
world 3. Obiect v. 7. which ariseth likewise out of the former testimonie cited out of the Psalme if by mens lies Gods truth is commended then the liar is vniustly punished the answer followeth v. 9. the Apostle calleth it a blasphemie and worthie of iust damnation if any shall iustifie themselues in their euill doing and of purpose doe euill to set forth the iustice of God v. 8. The second part is from v. 9. to 21. where he prooueth the Iewes and Gentiles both to be vnder sinne which is propounded v. 9. prooued by particular induction of their sinnes grounded vpon some testimonies of Scripture v. 10. to 19. then applied to the Iew as well as to the Gentile by three arguments v. 19.1 from the relation which the law hath to those which are vnder the law 2. then from two ends that euery mouth may be stopped all occasion of boasting may be taken away 3. and that all the world may be found culpable The third part followeth wherein the Apostle prooueth that all must be iustified by faith in Christ which he prooueth by a distribution either by the workes of the law or by faith not by the law by the contrarie effect v. 20. Then he confirmeth the other part that we are iustified by faith without the law which proposition is contained v. 1.22 23. by shewing the causes of iustification and who are iustified euen all that beleeue and why v. 23. Then this proposition is confirmed 1. by shewing all the causes the efficient principall the grace of God then Christ by his blood the instrument is faith the formall cause remission of sinnes the ende the setting forth of Gods iustice v. 24 25 26. 2. by the effects it excluding all boasting v. 27. 3. the conclusion followeth v. 28. 4. which is confirmed 1. by remoouing an absurditie because God otherwise should seeme to be God onely of the Iewes v. 29.30 2. by preuenting an obiection v. 31. 3. The questions and doubts discussed 1. Quest. Of the priuiledges of the Iewes and their preheminence before the Gentiles v. 1. What is the preferment of the Iew c. Whereas the Apostle seemed in the end of the former chapter to make the Iewes and Gentiles equall and had extenuated the circumcision of the flesh now it might be obiected by the Iew that by this meanes they should haue no preheminence or preferment more then the Gentile had the Apostle then meeteth with that secret obiection and sheweth wherein consisted the excellencie of the Iew. 1. The Iewes had many priuiledges which the Gentiles had not as 1. they were called to be the peculiar people of God and the Lord professed himselfe to be their God 2. i◠that nation continued the true knowledge of God euen vnto the comming of Christ 3. of them came many holy Patriarks and Prophets that were in high fauour and acceptance with God 4. among them and for their sakes the Lord wrought many miracles and wonders 5. they had many visions prophesies and dreames 6. God gaue vnto them the Sacraments and sacrifices as circumcision the Paschal lamb 7. the Messiah was promised to descend of that nation 8. But the Apostle omitteth these and specially insisteth vpon this that the law and oracles of God were committed vnto them 2. Chiefly or first because vnto them were credited c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh for to signifie the order of the Apostles speach as before c. 1.8 but there the Apostle beginneth his epistle which he doth not here 2. Some referre it to the number of the priuiledges rehearsed by the Apostle whereof this was the first and the rest follow in the epistle But the Apostle maketh mention of no other priuiledge but this 3. Origen whome Sedulius followeth hath here reference to the Gentiles that vnto the Iewes first were committed the oracles then to the Gentiles but the promises here spoken of were onely made vnto the Iewes 4. Therefore this word first here signifieth chiefe that this was the chiefe priuiledge and immunitie which the Iewes had 3. And the Apostle giueth instance of this that they had the Scriptures 1. because it was most generall multa concludit and concluded many things beside Tolet. 2. herein consisted a chiefe difference betweene the Gentiles which had but the law of nature to direct them and the Iewes which had also the written law of God Perer. 3. and the Apostle omitteth their temporall priuiledges insisting vpon a spirituall as beeing more pretious and durable Gorrhan 4. By oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some seeme to vnderstand onely the law which was giuen by Moses as Chrysostome Theodoret but thereby are signified all the propheticall writings which the Iewes had both the law and the Prophets gloss interlin though speciall reference be made to the law as S. Steuen saith that Moses receiued the liuely oracles Act. 7.38 Pare 5. But it will be obiected that God also to others communicated his oracles as to Pharaoh Nabuchadnezzer which were not of Israel it may be answered that 1. God did impart those things not to many of the Gentiles but to a few 2. and that of some particular things 3. neither were such oracles and visions committed to their trust but onely for a time reuealed 4. and that for his peoples sake rather then their owne 6. In that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracles of God were committed to their credit or credited vnto them 1. the Syrian interpreter is deceiued who maketh it the nominatiue that the oracles of God were credited or beleeued 2. and Origens obseruation is much like that the oracles of God were committed vnto them which did vnderstand and beleeue them but the letter of the law was giuen to all for by the words following v. 3. what though some did not beleeue it is euident that the Apostle here speaketh of a generall priuiledge which was not made void by some mens vnbeleefe 3. Erasmus saith that those oracles were committed vnto them alijs magis profutura quam ipsis to profit other rather then themselues as though they were committed vnto them to keepe for others vse But Beza noteth better that they had those things committed vnto them non vt alienae rei depositum not as an other mans thing laid to pledge but as their owne proper treasure if they could haue vsed it well 4. And indeede they were faithfull keepers of the Scriptures preseruing them from falsitie and corruption and are to this day though they vnderstand them not and in the daies of our Sauiour when many other corruptions both of life and doctrine were obiected against them yet they were not charged to be falsifiers of Scripture Faius 5. Chrysostome hath here a good note nusquam illorum virtutes sed Dei beneficia in illos enumerat the Apostle doth not recken vp their owne vertues among their priuiledges but he counteth the benefits of God toward them 6. And this word is credited
vs as we must die for our brethren which is not to die in their stead but onely to profit them by our example Answ. The Apostle doth not simply compare the death of Christ and of the faithfull dying for their brethren together but onely in this that in both loue is expressed to the brethren though not in the like measure But Christs death doth not onely by the example thereof profit the Church as the death of the martyrs did but thereby mans saluation and redemption also was wrought 2. Obiect S. Paul saith that he suffered for the Colossians 1. Coloss. 1.24 which was not to satisfie for them or he suffered in their stead but onely to confirme their faith and so to edifie them Answ. There is great difference betweene the sufferings of Christ for his Church which was to redeeme it and the sufferings of Paul for his brethren which onely was to edifie them 3. Obiect As Christ is said to haue died for vs so likewise the Scripture saith he died for our sinnes Galath 1.4 the meaning is not in stead or place of our sinnes but. because of our sinnes in the same sense he died for vs that is for our cause not in our stead Answ. This is a childish cauill for the Scripture sheweth a manifest difference betweene these two phrases to die for vs that is to saue vs and to die for our sinnes not to saue them but to purge them and take them away 4. Obiect That which no lawe or custome euer allowed is not to be affirmed of Christ but one to die for an other is warranted by no lawe nor custome indeede one may pay an others pecuniarie mulct or debt because ones money may become an others but the death of one cannot be an others Answ. 1. The assumption is not true for euen among the Romanes there were some found that did offer themselues to present destruction for their countrey as Decius the Consull and Curtius these examples are farre vnlike vnto Christs yet they shewe that it is not against all vse and custome one to die for another 2. The proposition fayleth diuersly 1. Christs example is singular the like president cannot be found as the Apostle sheweth v. 7. that he died for his enemies which neuer any did therefore we must not seeke for lawe or custome to measure this singular act of Christ by 2. it is also false that no lawe nor rule can be found for this for it is reuealed in the Euangelicall lawe that God gaue his sonne to die for the world the lawe of Moses indeede required that the same person that sinned should die but that which was impossible to the lawe is fulfilled in Christ Rom. 8.2 yea the blind high Priest spake the truth vnwittingly Ioh. 11.50 That it was expedient that one die for the people and that the whole natiō perish not he little thought that Christ should redeeme the people from euerlasting death yet ignorantly vttered that which the Lord intended 5. Obiect It is a great cruelty and iniustice to punish him that is innocent and to let goe vnpunished the offenders they then accuse God of cruelty and iniustice in deliuering vp his innocent sonne to death for vs sinners Answ. 1. Gods acts are not to be measured according to the rules of humane proceedings for the like temper of iustice and mercie cannot be found among men neither haue any the like absolute power as God hath to dispose of all things according to his will and pleasure who if he should as he made the world of nothing so being it of a sudden to nothing againe should not therefore shewe himselfe either cruell or vniust 2. Neither is it vniust for the innocent to suffer punishment for the offenders vpon these conditions 1. If both of them be of the same nature 2. If the innocent partie doe willingly offer himselfe 3. If he can by his owne strength ouercome the punishment 4. and if thereby he can effectually procure the saluation of others all which doe concurre in Christs voluntarie suffering for vs. 6. Obiect The Scripture saith The same soule that sinneth shall die Ezeck 18. it was therefore vniust that Christ should die that had not sinned and those escape which had sinned Answ. These legall sentences shewe what God might according to the iustice of the lawe haue required of euerie one they are no rules of Gods proceeding in mercie with his children according to the promise of the Gospel 7. Obiect God might if it had pleased him haue freely forgiuen men their trespasses therefore Christ needed not to haue died for them Answ. 1. First it is no good argument à posse ad esse from that which may be no that which is God might doe it therefore he did it or would doe it is no good consequent 2. Neither is it true that God could otherwise haue forgiuen men then by the death of Christ his iustice beeing presupposed for God cannot denie himselfe seeing the sentence was past that they should die the death if they transgressed this decree must stand and the death deserued must be satisfied for neither is this any want or defect in Gods power but an argument of the perfection of his nature that he cannot lie neither is mutable 8. Obiect It is perfect mercie to forgiue freely and perfect iustice that the offender should be punished onely but in God is perfect mercie and iustice Answ. 1. It is true that perfect mercie and perfect iustice considered apart and by themselues haue these effects and properties but so can they not be incident into one and the same subiect therefore seeing Gods mercie and iustice are tempered together they must be so considered as the one destroy not the other 2. Indeede the rigor of the lawe requireth perfect iustice but in the Gospell of Christ is propounded a way how the seueritie of Gods iustice should be moderated with equitie and tempered in mercie or else no 〈◊〉 should be saued 9. Obiect One man can but redeeme one and therefore either there must be found out an infinite sort of redeemers for all men or Christ redeemed but one Answ. The antecedent is false for many times for one captiue Prince a thousand common prisoners are set at libertie much more auaileable for all was the redemption purchased by Christ the Prince of our saluation ex Pareo Controv. 7. Against other obiections of Socinus and other impugning the fruit and efficacie of Christs death in reconciling vs to God his father 1. Obiect Whereas the Apostle saith v. 8. God setteth forth his loue toward vs hence it is obiected that seeing God loued vs before the foundation of the world and whom he loueth he is not angrie with therefore Christ needed not to haue died to reconcile vs to God and to appease his fathers wrath toward vs. Answ. 1. The antecedent is true concerning those whom God loued simplie and was neuer offended with them because they had not sinned
a strange tongue in their seruice 2. Now God was called the Lord of Sabaoth 1. some thinke in respect of the starres and host of heauen which the heathen worshipped to shew that he was superior to the gods of the heathen 2. some vnderstand the Angels by these hosts Lyranus 3. some Angels Men and Deuils and therefore the Prophet doth say thrice holy holy holy Lord God of Sabaoth Isay. 6. Gorrhan 4. some thinke that there is a relation to the hostes of the Israelites in the middest whereof the Arke went in the wildernes 5. But rather generally here must be vnderstood the whole host of heauen and earth Mar. as Gen. 2. ◠and not onely in respect of the number of them but propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the decent and comely order wherein all things were made Faius 6. and this title is giuen vnto God in the old Testament not in the New to signifie that the law was then data in timore giuen in feare but in the new in loue Hug. 28. Quest. What is vnderstood by seede 1. Origen by this seede vnderstandeth Christ who as the seede is left in the earth so he was to be buried and rise againe and so fructifie to the euerlasting good of his Church but for this seede we had all beene as Sodome still in our sinnes Iunius in his parallels vpon this place misliketh not this application to Christ thinking that whereas the Prophet hath the word sarid remnant the Apostle of purpose turned it seede with reference to Christ that came of the Iewes but Beza and Martyr reiect this as not agreeable to the scope of the Apostle here 2. Photius in Oecumen vnderstandeth the Apostles but for whose preaching the whole world had beene left in their sinnes as Sodome 3. Gorrhan interpreteth this seede to be the word without the which we had beene as Sodome and Gomorrha paret essemus in poena quia similes in culpa we should haue beene equall in punishment because like in sinne glosse ordinar 4. But the Prophet hath relation to the ouerthrow and destruction of Sodome and Gomorrha wherein there were none left Chrysost. saue onely Lot and his companie who were strangers and so not of the citie so without Gods mercie the people had beene vtterly destroied in the captiuitie of Babylon if the Lord had not reserued a remnant to himselfe and so when Christ came to offer them spirituall deliuerance the whole nation generally refused him onely a small number cleaued vnto Christ thus Martyr Pareus 29. Quest. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 1. Whereas this might seeme a strange paradox that they which seeke righteousnes should not haue it and they which seeke it not obtained it Origen thinketh here by a distinction to dissolue this knot it is one thing saith he sectari to follow which is vnderstood of a prescript forme of doctrine such as the written law was which the Gentiles had not and therefore could not follow it it is an other thing to follow the law of nature which the Gentiles had and followed but the Apostle here speaketh not of any law which the Gentiles followed at all but that they obtained that which they neither sought not followed 2. Chrysostome thinketh that the Apostle sheweth here the reason of the electing of the Gentiles and reiecting of the Iewes namely the faith of the one and the incredulitie of the other But these are not the causes of the decree of election and reprobation but the effects for three things the Apostle treateth of in this chapter concerning election and reprobation of the beginning thereof in Gods decree of the ende which is the glorie of God which two the Apostle hath handled hitherto and of the meanes saith of the one and incredulitie of the other which the Apostle toucheth here 3. Tolet here distinguisheth betweene the law of righteousnes and righteousnes it selfe the Iewes followed the law but not righteousnes because they did not the works of the law but abounded in sinne but it is euident that the Apostle by the law of righteousnes vnderstandeth the perfection which the law required which were the works of the law vnto the which the Iewes attained not 4. Some by the law vnderstand onely the ceremonies and rites of the law by obseruing whereof the Iewes could not attaine vnto righteousnesse but it is euident that throughout this epistle the Apostle vnderstandeth euen the workes of the morall law as c. 7. he directly maketh mention of that law whereof one precept is thou shalt not lust 5. Some make a difference here betweene iustitiam legis ex lege the iustice of the law and iustice by the law the iustice of the law is such workes which the law requireth but the iustice by the law is such workes as men doe according to the prescript of the law of their owne strength without faith the Apostle reiecteth this in the matter of iustification but not the other to this purpose Bellarmine lib. 1. iustificat c. 19. And so the Apostle here saith that the Iewes sought the law of righteousnesse but while by their owne power they sought to fulfill it they could not attaine vnto it he alleageth to this purpose Angustine who saith iustitiam legis non implet iustitia quae ex lege est c. the righteousnesse which is of the law fulfilleth not the righteousnesse of the law c. and the righteousnes by the law he interpreteth to be that quam homo suis viribus facit c. which a man doth by his owne strength But 1. it is euident that the Apostle indifferently vseth these phrases the righteousnesse of the law and by or from the law as he taketh the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Rom. 3.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or from God Phil. 3.9 for one and the same so whether we say the righteousnesse of faith which the Apostle calleth the law of faith Rom. 3.27 and the word of faith Rom. 10.8 or the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through faith there is no difference but in words 2. Origen hath the like curious distinction vpon these words of the Apostle Rom. 3.30 who shall iustifie circumcision of faith and vncircumcision through faith betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith he maketh this difference that to be iustified ex fide of faith is to beginne with faith and end with works and to be iustified through faith is to beginne with works and end with faith c. whereas the Apostle intendeth one and the same manner of iustification the like curiositie there is in this distinction betweene the righteousnesse of the law and by the law 3. And the verie words of the Apostle They followed the righteousnesse of the law shew as much which he interpreteth afterward They sought it by the workes of the
as there is a saying in Philosophie that the corruption of one thing is the generation of an other not that it is the cause thereof but the efficient hauing expelled one forme doth bring in an other and as in a syllogisme out of false and vntrue propositions a true conclusion may be inferred not by the force of the premises but of the syllogisme and forme of reasoning so Gods prouidence as the chiefe efficient cause doth by occasion of that which is euill bring forth that which is good 3. Anselme thinketh that the reiection of the Iewes was the occasion of the calling of the Gentiles because thereupon followed their dispersion through the world and by that meanes they brought the Scriptures to the Gentiles But this was an occasion rather that after that the Iewes had reiected the preaching of the Apostles they turned to the Gentiles neither was there any such necessitie that the one should be reiected before the other could be called if it had so pleased God they might haue beene called together But this consequence that vpon the reiecting of the Iewes the Gentiles were called depended both vpon the will and pleasure of God who had appointed it should so be Martyr and vpon the conuenience of the thing the Iewes were high minded and could not endure that the Gentiles together with them should be the people of God but they were like the dogge in the maunger that would neither eate himselfe nor suffer the oxe to eat therefore it was requisite that their pride should be first abated and they humbled by seeing them to be called to be a people that were no people so the question here is not what God could doe but what the Iewes had done and would doe by their good will neither they themselues would come nor suffer the Gentiles to enter Pareus 4. And though the Iewes had not beene reiected at all yet the Gentiles also should haue beene called but in the second place as Chrysostome sheweth out of that place Act. 13.46 vobis oportuit primum annuntiari verbum the word of God ought first to haue bin preached vnto you but now through their incredulitie it came to passe vt inverteretur hic ordo that this order was inuerted so in the parable Luk. 14. after that they which were inuited to the feast refused then the good man of the house saith vnto his seruant exi cito goe forth quickly into the streets c. the Gentiles then should haue beene called though the Iewes had not beene incredulous but not so quickly Quest. 15. How the Iewes were prouoked to follow the Gentiles 1. Whereas the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly to prouoke to emulation the vulgar latine doth not well translate vt emulentur illos to imitate or emulate them referring it to the Iewes that they should emulate the Gentiles either imitande in imitating them as Lyranus expoundeth and before him Photius that saith the Gentiles were examplaria examples herein to the Iewes or invidendo in envying the faith and knowledge of the Gentiles Gorrhan 2. Some referre it to the Gentiles as Origen vnderstandeth it of the faith of the Gentiles which should prouoke the Iewes to emulation Anselme vnderstandeth it thus that the Gentiles should imitate the Iewes that is such as beleeued among them but this is impertinent to the Apostles purpose some as Chrysostome Theodoret Ambrose do applie it to the Gentiles that they should prouoke the Iewes by their example to beleeue 3. But it is better referred vnto God that he should prouoke the Iewes to emulation by the example of the Gentiles when they saw themselues the auncient people of God to be neglected and the Gentiles which were forelorne to be receaued in Martyr But Tolet refuseth this and would haue it referred either to the Gentiles or their faith because no mention is made of God before but of the Gentiles annot 9. yet I preferre Pet. Martyrs reason totum ad Deum refortur all is referred to God and Pareus prooueth it by that place Deut. 32.21 I will prouoke you to emulation by a nation that is no nation But Tolet obserueth well that the word their vsed by Moses is in hiphil of the word kanah which signifieth to emulate or enuie and in hiphil to cause to emulate and so the Apostle is to be translated here as likewise v. 14. If I might by any meanes prouoke them of my selfe where the Latine interpreter so readeth also and therefore he fayleth here in translating that they might emulate them whereas he should haue said to prouoke them to emulation 4. But it will be obiected that this is no commendable thing by enuie or emulation to be brought to be beleeue the answer is that God simply approoueth not such emulation or enuie but as he can vse that which is euill to good purposes so by this emulation it pleaseth him to incite and stirre vp the Iewes to returne vnto him like as the husband putteth away his adulterous wife that she thereby may be prouoked by a kind of emulation left an other should be receiued in her place to seeke to be reconciled Pareus 5. But here we must vnderstand that the better sort of the Iewes shall be prouoked not all for the obstinate thereby are made worse Martyr and further the Apostle must not be taken to speake of the Iewes in particular for they which stumble and fell away were not restored but of the nature in generall that though some were vnbeleeuers yet the whole nation was not cast off Calvin Beza Quest. 16. What is meant by the diminishing of the Iewes and their abundance v. 12. 1. Whereas the Apostle had shewed that the falling away of the Iewes was an occasion of the calling of the Gentiles it might be obiected that the conuersion of the Iewes might likewise be an occasion of the falling away of the Gentiles hereunto the Apostle answeareth negatiuely and he confirmeth his answear by an argument from the lesse to the greater that if their empayring and diminishing and pouertie as it were were the riches of the Gentiles much more their plentifull calling for God can turne that which is euill to the good of the Gentiles much more that which is good 2. By the riches of the world we vnderstand both the multitude of the Gentiles called to the knowledge of Christ Pareus and that wherewith they were enriched namely the knowledge of the Gospel Genevens 3. By the diminution 1. Haymo whom Lyranus and Gorrhan follow vnderstand the Apostles which were but few and as the abiects of the people yet they enriched the Gentiles by their preaching if the conuersion of a few was so profitable to the Iewes much more the conuersion of the whole nation in the end of the world but the Apostle expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruine of the Iews which he vsed before by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminution he meaneth not then
Angels he tooke Israel to be his owne portion which the other angels envying enticed the Israelites to idolatrie and so the Gentiles came to be the Lords portion Israel beeing forsaken This strange speculation of Origen diuersely fayleth 1. that conceite of his that the nations were distributed among the Angels is grounded vpon the erroneous translation of the Septuagint Deut. 32.8 he appointed the borders of the people according to the number of the Angels of God whereas it is in the Hebrewe according to the number of the children of Israel 2. Not euil Angels but the good are appointed ouer nations to be ministring spirits for their good 3. Israel was so the Lords portion as that yet his Angels also watched ouer theÌ„ 〈◊〉 pitched their tents round about theÌ„ as the sacred histories do giue plentifull testimonies Quest. 27. Whether toward the end of the world the whole nation of the Iewes shall be converted 1. One opinion is that by all Israel where the Apostle inferreth v. 26. and so all Israel shall be saved we are to vnderstand totum populum Dei all the people of God consisting as well of the conuerted Gentiles as Iewes and that the Apostles meaning onely is that euen vnto the ende of the world subinde aliqui ex Iudaeis convertuntur continually some of the Iewes should be conuerted thus Melancthon Calvin Hyperius Osiander and that all Israel is to be taken in that sense both for the company of beleeving Gentiles and Iewes as the Apostle vnderstandeth it Galath 6.16 Peace be vpon you and mercie and vpon the Israel of God Theodoret is of opinion and so also Augustine epist. 59. But in this sense 1. the Apostle had vttered no great mysterie seeing in all ages some of the Iewish nation haue beene and are still conuerted 2. and againe the Apostle intendeth to minister some speciall consolation here to the Iewes in the hope of their future conversion which vnlesse it were more generall then in conuerting of some as it was then the whole nation should haue beene depriued of a speciall comfort Mart. Pareus 3. and seeing in the former verse in these words obstinacie is come partly vpon Israel this word is taken in the litterall sense for the nation and people of Israel it were hard to vnderstand it in an other sense here 4. and further the Apostle giueth this as a reason why he bringeth in this mysterie that the Gentiles should not insult ouer the Iewes therefore it had not beene to his purpose if he had not opened some secret concerning the speciall calling of the Iewes Tolet annot 18. 2. Pererius produceth Chrysostome and Thomas to be of opinion that generally all the Iewes should be called in the ende of the world as Chrysostome vpon the 12. verse of this chapter shewing what the fulnes and plenitude of the Iewes saith vniuersi ad fidem accessuri sunt all vniuersally shall come vnto the faith and Thomas also consenteth non particulariter aliqut tantum salvabuntur c. sed vniversaliter omnes not onely some particular men shall be called as now but vniuersally all to this opinion Scotus and Caietan seeme to encline in their commentaries here But Pererius seemeth to mistake Chrysostomes opinion which was not that the vniuersall nation of the Iewes should be called for he saith here no otherwise but thus nunc multi crediderunt multique rur sus credituri sunt both many haue beleeved alreadie and many againe shall beleeue c. there shall be a more frequent calling of the Iewes and greater number then before but that none of the Iewes should remaine vncalled it cannot be thought like as when the fulnes of the Gentiles came in yet many among them continued still in their vnbeleefe 3. Some doe thinke that in the end of the world many of the Iewes shall be conuerted by the preaching of Henoch and Elias Gregor hom 12. in Ezech. Theodoret Lyranus vpon this place Hyppolitus addeth further in that oration of the ende and consummation of the world which goeth vnder his name that the Iewes at the first shall be most addicted to Antichrist Gens Hebraeorum potissimum chara erit Antichristo the nation of the Hebrews shall be most deare vnto Antichrist but these are but humane fansies that Henoch and Elias should come in their owne persons to preach in the ende of the world to the Iewes that prophecie of the comming of Elias before the Messiah was fulfilled in the preaching of S. Iohn Baptist as our Blessed Sauiour expoundeth Matth. 11. and if the Iewes should be so much addicted to Antichrist expecting him for their Messiah their conuersion should be thereby so much the more hindered it is also vnlike that the Iewes which are no idolaters to this day should cleaue vnto Antichrist that shall be and now is a manifest idolater 4. Wherefore leauing these vncertaine conceits the truth is this that toward the ende of the world before the comming of Christ the nation of the Iewes shall be called though not euerie one of that nation in particular the reasons of which opinion are these 1. The testimonies here by S. Paul produced out of the Prophets must not be vnderstood onely of some particular Iewes but of the whole multitude that vngodlinesse shall be turned away from Iacob c. and Origen fitly alleadgeth that prophesie Hosh. 2.7 I will returne to my first husband for at that time was I better then now 2. This is the meaning of that propheticall vision Rev. 7. how that there were sealed â—â— the tribes of Israel an 144. thousand which prophecie is litterally vnderstood and so Chryâ— expoundeth it of the generall conversioÌ„ of the Iewes for they are distinguished froÌ„ the other number of the nations that was sealed v. 9. as Pareus well obserueth 3. Beza and Gryneus doe much vrge the frequent numbers of the Iewes in Asia and Africa who beeing dispersed among the Gentiles yet remain a people distinct by themselues and are not mingled with the nations where they solourne which is an euident argument that they are thus preserued of God for some speciall purpose 4. Of this opinion also that in the ende of the world there shall be a generall calling of the Iewes are diuers of the fathers as Chrysostome in the place before alleadged and homil 12. de verb. Dom. likewise Hilarius lib. 11. de Trinit and Origen here hath this saying If â—o this ende blindnes came vpon Israel that the fulnes of the Gentiles might come in sine dubio cum ingressa fuerit plenitudo gentium caecitas cessabit without doubt when the fulnes of the Gentiles is come in then the blindnes of the Iewes shall cease c. But it will be thus obiected against the vniuersall calling of the Iewes 1. Obiect It is not to be conceiued that all Israel should be so saued as that none of them should perish therefore these words must not be taken in the literall sense All Israel
some of his people are cast off as the Apostle sheweth v. 7. the rest haue beene hardened c. therefore some whom he knewe before may be cast away Answ. 1. Whereas it is said he knewe his people before it must be vnderstood in sensit diviso non composito in a deuided sense and distributiuely not in a compounded sense for not the whole people of God were so foreknowne but onely that selected part of the people which belonged to Gods election 2. yet the vniuersall nation was called externally to the couenant but then the Argument concludeth not for such as belong onely to the externall and visible couenant may fall away 3. But that none of the elect can fall away it is euident by the Apostle here v. 2. God hath not cast away his people whom he knewe before and v. 7. election hath obtained it and the rest haue beene hardened and v. 29. the gifts and calling of God are without repentance c. Controv. 2. Whether the complaint of Elias of the paucitie of true worshippers be well applyed by Protestants to the decay of religion vnder the Pope at the time of the first reformation 1. Stapleton antidot p. 783. taketh these exceptions to this application 1. The nation of Israel was then no part of the Church where Elias complaineth of that paucitie and smalnes of number 2. and those 7000. reserued were in Iudah not in Israel 3. neither can there be the like decay of religion in the whole world as to be brought to a fewe professors as Wicliffe Husse Luther Calvin as then when the visible Church was tied vnto the nation 4. neither were there 7000. of their mind scarce 7. could be found Contra. 1. Israel as well as Iudea was a part of the Synagogue though at that time verie corrupt for otherwise the Prophets Elias Elisha would not haue there preached 2. these 7000. are vnderstood to haue beene in Israel for otherwise the Prophet knewe that there were many in Iudea that professed the true worship of God 3. yea vnder the Gospell religion may be driuen into corners and be found onely in a few that are knowne t is why should our Sauiour say Luk. 18. Thinke yee that the Sonne of man shall finde faith in the earth 4. Not onely seuen but many thousands more consented vnto them who in the middes of Poperie misliked their grosse superstitions though they were not publikely knowne as it may appeare by those which entertained and receiued the doctrine of Wickliffe in England of Husse in Bohemia Luther in Germanie And beside many thousands there were in Grecia Armenia and other countryes which neuer acknowledged the Pope of Rome 5. so then this example notwithstanding any thing that can be obiected is fitly applyed to shewe the generall decay of religion and the paucitie of zealous professors in those last times of reformation as it was in the dayes of Elias and Paul 2. Our English Papists the Rhemists also in their annotations here doe obiect in like manner that this place is impertinently alleadged by Protestants to shew that the Church of Christ may sometime be secret and vnknowne vnto the world for 1. at this time there were many knowne worshippers of God in Iuda in so much that the souldiers alone were numbred to tenne hundred thousand 2. Chron. 17.2 and yet the Church of Christ none resteth vpon better promises then it then did 3. and it were an hard matter to prooue that Luther had 7. thousand of his opinion or seuen that were in all points of the same beleefe Contra. 1. They may as well say that this place was impertinently alledged by the Apostle to prooue a remnant of grace vnknowne to the world and though in Iuda there was at this time a visible Church yet because the Israelites also belonged vnto the couenant and yet the Church was driuen into corners among them by the same reason also in other places the visible Church might decay and therefore this place is both pertinently alleadged by the Apostle then and by Protestants now 2. other times may be assigned when the visible Church both in Israel and Iuda was banished and driuen into corners as in the dayes of idolatrous Ahaz and of Ammon Manasseh when all Israel fell to idolatrie what was become of the visible Church then 3. Neither is there any such promise in the newe Testament that the Church of Christ should alway be visible to the world but the contrarie as Revel 12. the woman which signifieth the Church is constrained to flee from the dragon into the wildernes and yet the Iewes had as ample promises for the continuance of the Church among them till the Messiah came as the Church of God hath now till the second comming of Christ. 4. It is well knowne that there were many thousands of Luthers opinion both then and before time which were called by the names of Weldenses pauperes Lugduno Leonistae Lollardes and opprobrious names as the Augronians in their supplication to the Duke of Savoy doe affirme that they professed the religion of their auncestours for certaine hudnred yeares Foxe Martyrolog p. 982.5 and that is but a simple evasion that in all points they were not of the same beleefe it was sufficient that they agreed in the chiefe points of their profession and though they differed in some small matters yet that letteth not but that they may be counted of the same profession as there was difference betweene Anicetus and Polycarpus Ireneus and Victor Chrysostome and Epiphanius Hierome and Augustine Theodoret and Cyril yet were they counted of the same Church and in the Popish Church much difference there is in opinion betweene the Scotists and Thomists Dominicans and Fransiscans Iesuites and Priests and yet I thinke they hold them all verie sound members of their Church Controv. 3. That workes are excluded both from election and iustification Whereas the Apostle saith v. 6. If it be of grace it is no more of workes c. Stapleton Antid p. 706. thinketh thus to avoide this place by a distinction of the first and second grace he saith that the merit of workes is excluded from election to the first grace in our vocation and calling but not from the second in our sanctification and glorification which may be merited The Rhemists also in their annotations here exclude the workes of nature but not Christian workes from the merit of saluation Contra. 1. The Apostles reason is generall taken from the opposition betweene grace and workes and merits if of grace then not of workes for then grace were no more grace whereuppon this argument may be framed the election of grace excludeth works but the election vnto the first and second grace and consequently vnto glorie is of grace Ergo and so Haymo well expoundeth these words els grace were no more grace si aliter salvi facti sunt if they are saued any other way which cannot be but by grace c. to