Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ— 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreâ—â—sivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
with his lot the potter hath made his vessell so and there is no reasoning against our maker let vs say and be resolued with S. Paul Philipp 4.11 I haue learned in whatsoeuer state I am therewith to bee content Observ. 5. Against securitie v. 24. Euen vs whom he hath called S. Paul hauing sufficiently declared the doctrine of election and reprobation doth descend vnto our vocation and calling teaching vs that we should not insist in Gods secret decree and so be secure but seeke to make it sure by our calling as S. Peter saith 1. ep c. 1.10 Giue diligence to make your calling and election sure Observ. 6. Christ must be preached though the world be offended v. 32. They haue stumbled at the stumbling stone c. Though the Iewes were offended at the Gospell of Christ yet did not the Apostles forbeare to preach him so now many are offended at the preaching of the word as the superstitious Papists and carnall liuers yet the truth must still be vrged for as the Apostles so now the faithfull ministers are vnto some the fauour of life vnto life and to others of death vnto death 2. Cor. 2.16 CHAP. X. 1. The text with the diuerse readings 1. v. Brethren mine hearts desire the goodwill of my heart Gr. and prayer to God for Israel is for their saluation that they might be saued G. 2. For I beare them record that they haue the zeale emulation L. of God but not according to knowledge 3. For they beeing ignorant of the righteousnesse of God and seeking to establish their owne righteousnesse haue not submitted themselues G. S. haue not beene subiect G. to the righteousnes of God 4. For Christ is the end of the law for righteousnesse vnto euery one that beleeueth 5. For Moses thus describeth the righteousnesse Be. G. S. writeth of the righteousnes B.V. but the preposition is wanting in the originall which is of the law that the man that doth these things shall liue thereby 6. But the righteousnesse which is of faith speaketh on this wife Say not in thine heart who shall ascend into heauen that is to bring Christ from aboue 7. Or who shall descend into the deepe of the graue S. ad that is to bring Christ againe from the dead 8. But what saith it the Scripture L. ad the word is neere thee euen in thy mouth and in thine heart This is the word of faith which we preach 9. For if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him from the dead thou shalt be saued 10. For with the heart man beleeueth it is beleeued Gr. vnto righteousnes and with the mouth confession is made to saluation 11. For the Scripture saith Whosoeuer beleeueth in him shal not be ashamed confounded L. B. 12. For there is no difference betweene the Iew and the Grecian of the Iew and Grecian for the same Lord ouer all is rich vnto all that call vpon him 13. For euery one that calleth vpon the name of the Lord shall be saued 14. But how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not hard and how shall they here without a Preacher 15. And how shall they preach except they be sent as it is written How bewtifull are the feete of those which bring glad tidings of peace and bring glad tidings of good things 16. But they haue not all harkened obeyed L. S. V. to the Gospel for Esaias â—â—ith who hath beleeued our sayings our report G. 17. So then faith is of hearing by hearing B. G. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of and â—earing by the word of God 18. But I demaund I say Gr. haue they not heard no doubt their sound went out into all the earth and their words into the ends of the world 19. But I demaund say Gr. did not Israel know God first Moses saith I will provoke you to enâ—ie emulation L. V. Be. by them that are no nation not I will bring you to be no nation L. and by a foolish nation will I anger you 20. And Esaias is bold and saith I was found of them that sought me not and haue bin made manifest to them that asked not after me 21. And vnto against Be. Israel he saith all the day long haue I stretched forth mine â—â—nd to a disobedient not beleeuing L. V. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both but the first rather here and gaine saying people 2. The Argument Method and Parts The Apostle hauing concluded in the former chapter how the Gentiles had receiued the righteousnes of faith but the Iewes through their stubbornes had reiected it in this chapter doth at large handle the same matter both setting forth the difference betweene the righteousnesse of the law and of the Gospel to v. 14. and then the entertainement thereof in the world accepted of the Gentiles v. 18. and reiected of the Iewes v. 19. to the ende But first the Apostle vseth a preamble somewhat to qualifie his former â—peach touching the Iewes by shewing his desire toward then saluation v. 1. and his testimonie concerning their zeale v. 2. which he correcteth shewing a threefold defect and want in their zeale ignorance pride in establishing their own righteousnes and disobedience in not submitting themselues to Gods righteousnesse v. 3. Then followeth the doctrine concerning righteousnesse by faith set forth by diuerse arguments 1. because Christ is the end of the law therefore righteousnesse is not in the law but by Christ. 2. by the diuerse effects and properties of the law which requireth workes and of the Gospel which exacteth not of a man by his owne workes to ascend to heauen or to be deliuered from hell but onely the word of faith which is afterward set forth by the partes beleeuing with the heart confessing with the mouth gathered into this syllogisme Whosoeuer beleeueth with the heart and confesseth with the mouth shall be saued v. 10. but thou doest beleeue with the heart and confesse c. Ergo. v. 9. 3. Then he prooueth righteousnesse by faith by a testimonie of Scripture v. 11.4 then from the communitie of saluation both of Iew and Gentile which could not be by the law v. 12.5 by the effects of faith inuocation All that invocate the name of God shall be saued Ergo all are iustified by faith The entertainement of this doctrine in the world was 1. by acceptation among the Gentiles which he sheweth by the meanes of faith and saluation the preaching of the Gospel which was offered to the Gentiles which he prooueth 1. by the effects set forth by a gradation If there had beene no preaching their could haue beene no hearing if no hearing no faith if no faith no invocation v. 14.15 2. by a dissimilitude though preaching was not profitable among the Iewes generally v. 16. yet the ordinarie meanes of faith is the
signifieth of it selfe to evangelize that is so bring good tidings so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abūdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
and of the Apostles by Christ excepting Paul whereas for the former the text saith that Ionas fled from the presence of the Lord that called him who were called extraordinarily if the Apostles were not both in respect of the caller which was Christ God in the flesh and of their extraordinarie and miraculous gifts Now the ordinarie calling is in a Church alreadie setled and constituted the extraordinarie when a Church is to be setled and it is of two sorts either when there is no Church at all as the Apostles were sent vnto the Gentiles who were altogether straungers from God or when the Church is wholly corrupted with false doctrine and corrupt manners as the Prophets were raised vp in Israel when they were fallen to idolatrie and noâ—â— in this last age when Christians vnder Antichrist were becom idolaters God hath stirred vp many zealous preachers as Hus Hierome Luther Calvin with other excellent instruments Doct. 7. Of the peace which the Gospel bringeth v. 15. How beautifull are the feete of them which bring glad tidings of peace Whereas without Christ God was offended with the world and there was no peace but the earth was full of tribulation 2. Chron. 15.4 God by Christ reconciled the world to himselfe and sent peace according to the song of the Angels at the birth of Christ glorie to God in heauen and in the earth peace which peace is threefold first toward God in the assurance of the remission of sinnes Rom. 5.1 peace of conscience in that sinne hath no more power ouer vs to perplex and trouble our mindes and peace with our brethren of these two our Sauiour speaketh Matth. 9.57 Haue salt in your selues haue peace one with an other But whereas Christ saith he came not to send peace but debate Luk. 12.51 that is to be vnderstood of the peace of the world which hateth the light and with it the children of light can haue no peace 5. Places of controversie Controv. 1. Against inherent iustice v. 3. They beeing ignorant of the righteousnesse of God c. Stapleton Antidot p. 601. contendeth this place to be vnderstood of inherent not of iustice imputed for that which is imputed saith he is not giuen neither receiueth he any iustice to whom it is imputed onely but remaineth still wicked in himselfe Contra. 1. The righteousnesse which is inherent in a man is the righteousnesse of works which the Apostle calleth their owne righteousnesse but the righteousnesse of God is not the righteousnesse of workes but that which is of faith as the Apostle sheweth v. 6. there he calleth that the righteousnesse of faith which here he nameth the righteousnesse of God but this is no other then righteousnesse imputed now faith is imputed for righteousnesse without workes Rom. 4.5 6. thus then the argument is framed the righteousnesse of God is the righteousnesse of faith this is prooued both out of this place v. 4. and c. 3.22 the righteousnesse of God by faith but the righteousnesse of faith is by imputation c. 4.5 6. therfore the righteousnes of God is righteousnes imputed 2. That iustice is not onely giuen which is actually conferred but that also which is accounted and imputed as the debt which is freely pardoned is as fully discharged as if the debt were paied and they which are iustified by righteousnesse imputed remaine not wicked because they are counted righteous in Christ beeing iustified by faith and are sanctified in some measure and so are regenerate and become new beeing mortified vnto sinne by which their mortification and dying vnto sinne they are not iustified before God but onely by faith in Christ. Controv. 2. Against the workes of preparation which are done without faith v. 4. Christ is the ende of the law Here Chrysostome well noteth that if Christ be the end of the lawe it followeth that qui Christum non habet etsi legis iustitiam habere videatur eam tamen non habeat he which hath not Christ though he seeme to haue the righteousnesse of the lawe yet he hath it not c. without Christ then and faith in him there is no true righteousnesse before God for without faith it is impossible to please God Heb. 11.6 what is become then of the Popish workes of preparation which should goe before iustification as though a man hauing not faith yet by his workes might prepare and make himselfe fit for iustification following for all such workes which come before faith and so are not sanctified in Christ are before God no better then sinnes Controv. 3. That it is impossible for any in this life to keepe the lawe v. 5. The man that doth these things shall liue thereby 1. Hence it is euident that no man can performe the lawe in euerie point for the lawe requireth perfect obedience in all things and as he that keepeth it shall liue thereby so he that fayleth in any part thereof is vnder the curse of the lawe as S. Paul sheweth Galat. 3.10 2. If it be answeared that it is impossible to keepe the lawe by the power onely of free-will but by grace it is possible to be kept S. Iohn sheweth that euen the regenerate by grace are not without sinne 1. Ioh. 1.8 and consequently they transgresse the lawe 〈◊〉 sinne is the transgression of the lawe 1. Ioh. 3.4 3. And whereas Stapleton obiecteth antid p. 637. that then this should be a ridiculous deceitfull and idle promise He that doth these things shall liue thereby if none were able to doe them and it were like as a father should promise his sonne an inheritance if he could get a kingdome which were impossible for him to doe Contra. 1. Though the condition be impossible to vs to be fulfilled yet is it possible in Christ who hath performed the perfect obedience of the lawe 2. and though it be not possible to keepe the lawe perfectly yet by grace we are made able in some measure to keep the lawe and the rest where we faile is supplied by the perfect obedience of Christ. 3. neither is the example like for the sonne is not bound by any dutie to fulfill that condition but we are debters vnto God for the keeping of the lawe which if it be now impossible it is mans owne fault who in his creation was made righteous and endued with sufficient strength to keepe the law See further hereof Synops. Centur. 4. err 63. Contr. 4. Against the doubting of saluation v. 6. Say not in thine heart who shall ascend c. 1. The Apostle sheweth the contrarie effects of the lawe and Gospell they which depend vpon the righteousnesse of the law are continually in doubt how they shall come to heauen and how they shall escape hell but the righteousnesse of faith remooueth all these doubts because their faith is grounded vpon the word of God which teacheth them that Christ ascended into heauen for them and that he died for them they neede none other to ascend to prepare
both of God and men 2. de syncero iudicio loquitur he speaketh of the syncere iudgement of the godly that will approoue the faithfull seruants of Christ in these things though the world hate them Calvin yea euen the wicked and profane testimonium fecerit shall sometime giue testimonie of the godly 3. marke the order first he pleaseth God and then is approoued of men for he that is approoued of men is not alwaies pleasing vnto God 4. so then as the seruants of Christ are not to seeke the approbation of men so neither must they contemne it as the Apostle said before Rom. 12.17 pronouncing things honest in the sight of all men Quest. 35. How we ought to follow peace and those things which concerne edifying v. 19. 1. These two seeking of peace and edifying ought to be the two cheefe orders of euery action charitie seeketh peace and edifying is by faith Gryneus 2. As before he spake principally of the inward and spirituall peace so now he mooueth vnto ecclesiasticall and externall peace which yssueth out of the other and to vse those meanes whereby this peace may be furthered as patience forbearance charitie the contratie whereof breed dissentions and discord 3. We must follow this peace that is seeke it earnestly and with ardent desire Origen noteth here that where as peace by mens contentions is chased away fugitans consectanda est she must be followed fleeing away and as it were be called backe againe 4. But it sufficeth not to followe peace but edifying also for there is a peace which edifieth not as to haue peace with the wicked and superstitious is not to edifie but destroy the faith therefore truth and peace must be ioyned together as the Prophet saith Zachar. 8.19 Loue truth and peace 5. This phrase of edifying is familiar with S. Paul the Church of God is as a spirituall house and the Temple of God consisting of living stones 1. Pet. 2.5 euerie one then must bring somewhat toward the building and repairing of this house and though the Pastors and teachers are the principall and chiefe builders yet euerie one must by his good example seeke to edifie an other 6. Peace and loue must goe before whereby these liuely stones must be ioyned and as it were cemented together before they can be put to the building of this spirituall house 36. Quest. What the Apostle meaneth by the worke of God v. 21. 1. Destroy not the worke of God Chrysostome interpreteth this to be salutem fratris the saluation of our brother Origen adificium charitatis the building of charitie Haymo man himselfe as he consisteth of a soule and bodie Hugo the grace of God the interlin glosse which Gorrhan followeth faith and other vertues but this worke of God in our brother is faith as our Sauiour saith Ioh. 6.29 This is the worke of God that ye beleeue Par. Mart. Tolet this faith in our weake brother though it be imperfect is Gods worke which we must nourish and not seeke to extinguish as it is saide of our blessed Sauiour that he should not quench the smoking flaxe 2. But this must be vnderstood de inconsulto conatu of their vnaduised endeauour who as much as in them lieth seeke to destroy Gods worke not de effectu of the effect for the worke of God can not be destroied Gryn 3. And whereas he saith destroy not Gods worke for meates sake it followeth not but that meate is also Gods worke and creature but yet mans saluation is a greater worke man was not made for meate but meate for man as Ambrose saith or he opposeth Gods worke and mans worke which is to eate or not to eate flesh Gorrhan or he speaketh not of the nature of meate sed de scandoloso vsu but of the scandalous vse Pareus 37. Quest. In what sense the Apostle saith It is good neither to eate flesh nor drinke wine c. v. 21. 1. It is good he speaketh not of that kind of abstinence which is from surfeting and drunkennes or whereby the bodie is tamed and the minde made apter vnto good things for this is simply good but this abstinence is onely from meates to auoid offence and so it is good onely not to eate with this condition if thy brother be offended Mart. and the Apostle speaketh comparatiuely it is good that is better not to eate in this case Bucer 2. He giueth instance of meates and wine which are not simply necessarie vnto mans life for it is possible to liue without them but à necessarijs non suspectis from necessarie food and not suspected we must not abstaine though our brother should be offended as if one should take offence at our eating of bread without it a man can not liue But there are some things though not necessarie simply to maintaine life yet for the preseruation of health as some must needes drinke wine as S. Paul counselled Timothie to drinke a little wine for his healths sake in this case a man ought to forbeare for a time with a little detriment of his health for our brothers saluation is to be preferred before the health of the bodie but if he that is offended will not be perswaded then he is no longer to be counted weake but obstinate and in this case we are not bound to forbeare 3. But it will be further obiected what if our weake brother will not be perswaded but continueth still in the same minde is a man bound to abstaine from those things for euer No he is not for now his infirmitio is turned to obstinacie for in this case our blessed Sauiour regarded not the scandall of the Pharisies which were offended at him because they were wilfully blind And whereas S. Paul saith he would not eate flesh as long as the world standeth rather then he would offend his brother 1. Cor. 8.3 he must be vnderstood to speake with a condition si opus erat if it were needefull for him so to doe and if his brothers infirmitie did still occasion it and he speaketh of the preparation of his minde that he is readie if there be no other let to abstaine for euer 4. Hierome in diuers places epist. ad Furi ad Salv. ad Eustach vrgeth this place to prooue the abstinence of professed virgins and other into Monasticall life because the Apostle here saith it is good not to eate flesh c. as though it were euill to eate but the Apostle simply forbiddeth not to eate flesh or drinke wine but with this condition if it be done with offence And Origens iudgement here is to be prefered who maketh eating or not eating to be a thing of it selfe neither good nor euill but indifferent and his reason is potest non manducare carnem malus homo an euill man may not eate flesh nor drinke wine which he sheweth to haue beene the vse of certaine heretikes But in two cases meates which are by nature cleane become vncleane in vse one is
corrupt branches Pareus There is none that doth good no not one here none are excluded some thus giue the sense none sauing one namely Christ gloss interlin Gorrhan and so Augustine before them but the originall will not beare that sense the words are none vnto one that is no not one v. 13. Their throat is an open sepulchre 1. They are instar voraginis like vnto a gulph to destroy men and therefore are compared to a sepulchre 2. and an open sepulchre quod tetros spargit odores which sendeth forth stinking smells so they doe vtter filthie and vaine words 3. and they are likened to an open sepulchre quia vsus scelerum verecundiam sustulit their custome in sinne hath taken away all shamefastnes and modestie they are impudent in their sinne Origen 4. and as an open graue can neuer be satiate but it receiueth one bodie after an other so they doe still seeke to deuoure men and as it were eate them vp with their filthie and slanderous tongues They haue vsed their tongues to deceit where they can not openly deuoure they attempt to doe it by craft and deceit gloss interlin The poison of aspes is vnder their lippes The biting and venemous tongue is thus resembled 1. because this serpent doth morsu inficere infect and poison by biting Gryneus 2. it is insanabile a poison incurable gloss interlin Pellic. 3. and they are incorrigible and intractable like as the serpent stoppeth the eares and will not heare the voice of the charmer v. 14. Their mouth is full of cursing and bitternes 1. Their mouth is said to be full because ex pleno oris vasculo out of their mouth as a full vessell doe continually flow forth bitter and cruell words Origen 2. as they haue gall and bitternes in their heart Act. 8.23 so they doe vtter it with their mouth Gryneus 3. thus the Apostle sheweth how they abuse all the instruments of speaking their throat their tongues their lippes their mouth Tolet. 4. And as before they were giuen to flatterie and deceit so they sometime brake forth into open blasphemie both against God and man Calvin 5. Haymo specially refereth it to the bitter and blasphemous words which the Iewes vttered against Christ charging him to haue a deuill and crying out against him to be crucified v. 15. Their feete are swift to shed blood 1. The Apostle hetherto alleadged those testimonies out of the Psalmes now he citeth the Prophet Isa because in the mouth of two or three witnesses euery word shall be established Faius 2. by the feete are vnderstood their affections as Origen expoundeth consilium quo agimus iter vitae the counsell whereby we take in hand the trauell of this life and hereby their readines is signified vpon euery occasion to shed blood Tolet. 3. as Doeg by his false tongue caused many innocent Priests to be slaine Gryneus 4. and by this phrase of shedding is shewed how they doe vilipend the blood of the Saints powring it out as water Gorrhan v. 16. Destruction and calamitie are in their waies 1. Whereas the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition Origen vnderstandeth it of their sinne and disobedience whereby they doe â—â—â—rere iugum domini cast off and beat in pieces the Lords yoake so also the Greeke scholâ—â—â— as by the way he vnderstandeth life so by contrition sinne whereby the life is worne as the way is beaten with trampling 2. some vnderstand it passiuely of the destruction and â—â—lâ—mitie which was brought vpon them by the Romanes gloss interlin Haymo Gorrhaâ— 3. but it is better taken actiuely for the destruction and calamitie which they bring vpon others they are the authors and deuisers of nothing but mischiefe Gryn Calv. Pare as the Romane histories doe write of Hannibal who in his dreame following one that was sent of Iupiter to be his guide into Italie seemed to see behind him an huge serpent deuouring and destroying all as he went whereby was signified the horrible vastitie which he should bring vpon Italie v. 17. The way of peace they haue not knowne 1. Origen vnderstandeth Christ to be 〈◊〉 way of peace whome they acknowledged not so also Haymo Gorrhan gloss 3. but thereby is signified their turbulent nature who delighted in warre and filled the world with tumults and troubles Gryneus Pareus and although some among the heathen did seeke to preserue the peace and tranquilitie of the commonwealth yet it did not helpe them any thing toward their euerlasting peace Osiand v. 18. The feare of God is not before their eyes 1. As the feare of God is the beginning of true wisdome and pietie so the want of that feare giueth way vnto all impietie and therefore sine retinaculo currunt ad malum they runne into all kind of mischiefe without any stay Lyran. These doe not say there is no God yet they doe not feare God August ex Beda and so are giuen ouer to all impietie 20. Quest. v. 19. Whatsoeuer the Law saith what is here vnderstood by the law and how diuersly this word is taken Hierome epist. 151. noteth this word Law to haue sixe seuerall significations in the Scripture 1. it is taken precisely for the Law giuen by Moses which contained both morall precepts iudiciall and ceremoniall as Ioh. 1.17 The Law was giuen by Moses 2. the law signifieth not the precepts onely but the historie of the old Testament as S. Paul calleth Abrahams historie concerning his two sonnes the law Gal. 4.22 3. the book of the Psalmes is called the law Ioh. 15.25 It is written in the law they hated me without a cause 4. the prophesie of Isai is called the law 1. Cor. 14.21 In their law it is written by men of other tongues c. will I speake vnto this people which testimonie is taken out of Isa c. 28.21 5. the spirituall sense and meaning of the old Testament is called the law as the Apostle saith The Law is spirituall Rom. 7. 6. the law is taken for that naturall light which is imprinted in the minde by nature as S. Paul saith c. 2.14 The Gentiles which haue not the law are a law vnto themselues Here then by the Law the Apostle generally vnderstandeth the old Testament as the booke of the Psalmes and the Prophets 21. Quest. It saith to them which are vnder the law who are here vnderstood to be vnder the law 1. Origen taketh here the law for the naturall law vnder the which not onely the Iewes but the Gentiles also are vnder and this he would prooue by two reasons 1. because it followeth afterward that euery mouth may be stopped but the mouthes of the Gentiles could not be stopped by the written law which was not giuen vnto them 2. the Apostle also saith afterward that by the law commeth the knowledge of sinne which is not the written but the naturall law for both Cain and the brethren of Ioseph did confesse and acknowledge their sinne before yet there was any
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet cōscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
Apostle expresseth the Hebrew word sorer by these two rebellious and gainesaying so also Beza But Iunius parall 19. thinketh rather that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compendiously in one word expresse the Prophets meaning which is set forth in many words in that place Isa. 65.3 a rebellious people which walketh a way that is not good after their owne imaginations a people that prouoke me euer to my face c. all this the Apostle comprehendeth in these two words rebellious and gainsaying 2. By all the day 1. Origen vnderstandeth litterally the day wherein Christ did hang vpon the crosse c. and so a part is taken for the whole gloss ordinar but then it should not haue beene said all the day 2. Haymo interpreteth it to be the whole time Dominicae predicationis of the Lords preaching vnto his passion 3. But Oecumenius better taketh it for all that time which went before since they came out of Egypt so also Gryneus with M. Calvin and others vnderstand all that time since the Lord begunne to take speciall care of this people and thus the Prophets vse to speake as Ierem. 7.13 I rose vp earely to speake vnto you c. but ye would not heare toto tempore legis Mosaicae all the time of the law of Moses Lyran. 3. I stretched out my hands 1. not vpon the crosse as Origen and Ambrose for Christ said before he suffered that he would haue gathered them together as the henne her chicâ—â—us but they would not Martyr 2. neither is thereby onely signified the miracles which Christ shewed and the benefits bestowed vpon them as Haymo and as Gorrhan by the extending the left hand signifieth their protecting from euill and by the right hand the collaâ—â—â— of benefits 3. But hereby we vnderstand generally all those meanes which the Lord vsed not onely by his benefits but by his threatnings promises preaching of his word whereby he would haue called them to repentance Pareus 4. Yet they were still a rebellious and gainsaying people rebellious in heart and gainsaying in their mouth contrarie to those two speciall works of grace before spoken of the 〈◊〉 of the heart and the confession of the mouth Pellican so here three sinnes are set 〈◊〉 in the people their ingratitude that regarded not Gods mercie in calling them 〈◊〉 incredulitie in their rebellion obstinacie in gainsaying three vertues also are described 〈◊〉 seruants of God the Prophets their patience in suffering signified by the stretching out of their hands their perseverance all the day the cause for the which they suffered against a rebellious and gainsaying people 4. Places of Doctrine 1. Doct. A good intention maketh not a good action v. 1. They haue the zeale of God but not according to knowledge Hence it is euident that make a good action it is not sufficient to haue a kind of zeale and good intention for them beleeue had beene excused for putting Christ to death which they did of a blind zeale 〈◊〉 here the Apostle confesseth that they had zeale but it was not according to knowledge â—â— therefore it was a false and erroneous zeale such as they were ruled with that should â—â—â—ke they did God seruice in killing his seruants Ioh. 16.2 Doct. 2. Of the kinds of prayer v. 1. My hearts desire There is oratio mentalis vocalis a mentall and vocali prayer the one onely in the mind the other vttered by the voice of the first our Sauiour speaketh Matth. 6.6 When thou prayest enter into thy chamber of the other v. 9. after this manner pray yee And Saint Paul sheweth them both in this place that his hearts desire was c. he prayeth both with his heart and voice and the praier of the heart is the more principall Doct. 3. How to discerne true loue and freindship v. 2. That they may be saued c. Herein Saint Pauls true affection appeared toward his countrie men the Iewes in wishing their saluation whatsoeuer one freind wisheth vnto an other beside this it is nothing hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace this was Abrahams commendation that he had a case to instruct his familie children and seruants in the waies of God Gen. 18.18 Doct. 4. Of the consent betweene the law and the Gospel v. 4. Christ is the end of the law So then herein both the law and the Gospel agree that both of them doe ayme at Christ the law looketh vnto him as the end and the Gospel also requireth obedience to the law but Christ is couertly insinuated in the law but openly shewed in the Gospel the law leadeth indirectly vnto faith and the Gospel as it were indirectly pointeth at the law requyring the obedience thereof not as a cause but as a â—â—â—ie testimonie and consequent of iustification and so that is fulfilled which S. Paul saith Rom. 3.31 doe we then make the law of none effect through faith God forbid yea we est 〈◊〉 the law Doct. 5. Of the difference betweene the law and the Gospel v. 5. He that doth these things shall liue thereby c. Hence may be gathered there differences betweene the law and the Gospel 1. the law commandeth things impossible and not in mans power as in euery point to keepe and fulfill the law the Gospel onely requireth faith and beleefe 2. the law worketh terrour and perplexitie of conscience breeding doubts and questions in the mind who shall ascend to heauen to bring vs thâ—â—â—er who shall descend to hell to keepe vs from thence But the Gospel bringeth comfort and peace of conscience and assurance of saluation 3. the righteousnesse of the law is grounded vpon the law of Moses but the iustice of faith vpon the Gospel this is the word of faith v. 8. Doct. 6. Of the diuerse kinds of calling and sending to preach v. 18. How shall they preach vnlesse they be sent c. Though the Apostle doe here especially speake of the extraordinarie calling such as was this of the Apostles yet it is true of the ordinarie calling of preachers that none must take vpon them to preach vnlesse they be sent of God which is either immediately as the Prophets were so called of God in the old Testament or mediately by the authoritie of the Church or by them to whom it is committed which kind of mediate calling is not in euery Church the same in respect of some circumstances which are left to the libertie of the Church Pareus but yet the same end must be propounded which is the edifying of the Church and none ought to be sent which are not meete for such are not sent of God but runne vncalled and vnsent and as intruders But no man as the Apostle saith ought to take this honour vpon him but he that is called of God Hebr. 5.4 Here I cannot omit that obseruation of Faius who thinketh the sending of Ionas to haue beene ordinarie from the companie of the Prophets
minui his bountie and riches is not diminished by his giuing God hath enough in store for all it is therefore called the deepenes of his riches c. 11.33 the bottome whereof can neuer be sounded nor the fountaine drawne drie 5. Observ. Of the reverent respect which should be had vnto the Ministerie and Ministers of the word v. 15. How beautifull are the feete seeing the Ministers of the Gospel doe bring vnto vs the tidings of saluation and of peace with God they ought to be more welcome vnto vs then they which bring vs newes of any worldly treasure whatsoeuer and herein appeareth how earthly minded men of this world are that haue no more regard vnto those who are the messengers of God for their soules health that whereas in euery profession the Ministers thereof are honoured as the Pagans did highly esteeme their idolatrous sacrificers the Turks their Musulmen which are their Priests the Papists their Masse-priests yet among Protestants their Ministers and Preachers are of least regard vnlesse it be among those few that receiue comfort by their ministerie 6. Observ. Against titulant Ministers which haue the name onely and not the thing v. 15. How beautifull are their feete which bring glad tidings of peace c. It is required men of Ministers that if they would be honoured as Messengers they should bring the Message with them that is to preach good things vnto the people this then maketh for the reproofe of idle or vnsufficient ministers that either can not or will not preach to the people where is now their loue vnto Christ seeing they feede not his flocke as Christ said vnto Peter louest thou me feede my sheepe c. Ioh. 21. 7. Observ. Of the necessitie of the preaching of the word v. 17. Faith commeth by hearing c. Where then there is no preaching of the word of God there can be no hearing where no hearing there no faith this sheweth the miserable state of those people which want the ordinarie ministrie and preaching of the word of God how can they but fall into the ditch that either haue no guides or those but blind for the Scripture saith where there is no vision there the people decay Prou. 29.18 where are no Prophets ordinarie or extraordinarie there the people must perish Chrysostome compareth the word of God and the preaching thereof vnto oyle and faith as the lampe without the word preached faith decayeth as the lampe without oyle is extinguished The consideration hereof should mooue Christian Magistrates which are the chiefe pastors of the Lords inheritance to prouide that the people be euerie where taught and the people themselues should be incited chiefely to seeke for the foode of their soules CHAP. XI 1. The text with the diuerse readings v. 1. I say then I demaund G. hath God cast away his people God forbid Let it not be Gr. for I also am an Israelite of the feede of Abraham of the tribe of Beniamin 2 God hath not cast away his people which he knewe before from the beginning S. knowe ye not what the Scripture saith of Elias V. Be. B. G. to Elias S. in Elias L. the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in but it is taken as the Hebrewe preposition beth is to signifie de of how he communeth with God cryeth S. maketh intercession L. V. B. yet he doth not pray against Israel but onely communeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Israel saying 3 Lord they haue killed thy Prophets and digged downe thine altars and I am left alone and they seeke my life 4 But what saith the answear of God the diuine answear Gr. Be. L. it was said vnto him in revelation S. vnto him I haue reserued left Gr. vnto my selfe seuen thousand men which haue not bowed the knee and worshipped S. ad vnto before L. ad Baal that is the image of Baal V. Be. 5 Euen so then at this present time is there a remnant a reseruation Be. according to the election of grace of God L. ad 6 And if it be of grace it is no more of works or els were grace no more grace but if it be of works it is no more grace or els worke were no more worke this clause is omitted in the vulgar latine 7 What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened B.G. blinded L.S.V.B.P. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to harden as Ioh. 12.40 he hath blinded their eyes and hardened their hearts 8 According as it is written God hath giuen them the spirit of slumber of compunction L.V.S.A.P. of commotion S. of remorse B. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth compâ—â—ction but because they which are in a deepe slumber can not feele though they be pricked it signifieth here rather slumber the cause beeing taken for the effect eyes that they should not see and eares that they should not heare vnto this day 9 And Dauid saith Let their table be made for a snare and for a net or trappe B. and for a stumbling blocke a scandale Gr. and for a recompence a retalion Gr. a requitall vnto them 10 Let their eyes be darkned that they see not and bow downe their backe their thigh S. alwaies 11 I say then I demaund G. haue they stumbled that they should fall God forbid but thorough their fall sinne L. saluation commeth vnto the Gentiles to prouoke them to emulation to follow them G. 12 Wherefore if the fall of them be the riches of the world and the minishing condemnation S. of them the riches of the Gentiles how much more shall their abundance be 13 For I speake to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie my ministerie office G.B. 14 If by any meanes I might prouoke vnto emulation provoke B. provoke to follow G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prouoke vnto zeale or emulation and might saue some of them 15 For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead 16 For if the first fruits be holy so is the whole lumpe and if the root be holy so are the branches 17 And though some of the branches be broken off and thou beeing a wild Oliue tree wast graft in for them and made partakar of the roote and fatnesse of the Oliue tree 18 Boast not against the branches and if thou boast thou bearest not the roote but the roote thee 19 Thou wilt say then The branches are broken off that I might be graft in 20 Well thorough vnbeleefe they are broken off and thou standest by faith be not high minded but feare 21 For if God spared not the naturall branches take heede least he also spare not thee 22 Behold therfore the kindnes benignitie B.S. bonniâ—fulnes G. goodnes L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seueritie of God toward them which haue fallen
rule and line of all iust lawes secondly the end and scope of lawes must be to suppresse vice and maintaine vertue the lawmaker must intend the publike good and not his private gaine thirdly for the extent of these lawes they must include all some must not be bound vnto the lawes and others free and therefore it is dangerous to giue priuiledges and immunities to some persons by vertue whereof they may without checke and controlment transgresse the lawes Papintanus is worthie of honourable memorie who choose rather to die then to excuse the parricide of Antonius Bassianus the Emperour 2. As good lawes must first be made so iudgement must be exercised according to those lawes that the iust case may be discerned from the false and good men from the euill Antishenes was wont to say that those commonwealths were declining wherein boni à malis nihil differunt good men did nothing differ from euill Now in the processe of iudgement these rules must be obserued 1. that the Iudge be willing to admit all complaints and to take knowledge of all causes and aggrevances this was the fault of Sauls governement that the oppressed could not haue iustice which made many that were aggreved to flocke and haue recourse vnto Dauid Absalom did not more insinuate himselfe into the hearts of the people then in shewing his affabilitie in hearing the griues and complaints of them In forren histories Philip King of Macedon was killed by Pausanias because he reiected his suite to haue iustice against Attalus that had wronged him and after laughed him to scorne and Demetrius of Macedon did much alienate the hearts of his people because he neglected their complaints and would cast their bils of supplication from the bridge of Axium into the riuer secondly after diligent inquisition of the cause there must be iust iudgment giuen without partiallitie feare fauour or any other sinister affection see Levit. 19.15 among the Thebanes a Iudge was pictured blindfold and without hands to signifie that he neither should be lead by partiall affection in iudgement or corrupted with bribes and the Athenians had a lawe that causes should be handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without proems and prefaces to stirre vp affection 3. After iudgement must followe execution for otherwise the lawes are in vaine and iudgement according to the lawes if they be not put into execution where these two things must be obserued 1. that the execution be not too remisse for it is profitable often for the offender himselfe to be punished thereby to be brought vnto repentance who otherwise might continue in his sinne as the theife conuerted vpon the crosse was prepared by that ignominious punishment vnto repentance and it is good for the example and admonition of others that punishment be inflicted vpon the offenders 2. yet the punishment must not be hastened too much or be too severely adiudged but with such moderation as that the partie which suffereth be not in hazard of loosing both soule and bodie 2. Concerning the vse of the sword in warring and waging of battell 1. it is out of doubt that it is lawfull for the Magistrate to take in hand iust and lawfull warre for Abraham recouered Lot by force from them which had taken him captiue the Centurions faith is commended in the Gospell by our Sauiour and if it be the Magistrates office and part to defend euerie particular person from wrong much more the whole people 2. but warre must be enterprised not rashly or suddenly but with deliberation and not without waightie and vrgent cause 1. as when either the Magistrate is bound by some league to helpe his confederates as Ioshua did the Gibeonites 2. or when the enemies offer to invade the countrey they must by the Magistrates force be kept off as Dauid often encountred the Philistims that assaulted Israel 3. and in the quarrell of religion and defence of the truth the Magistrate may fall to battell as the other tenne tribes had thought to haue warred against Ruben Gad and the halfe tribe of Manasseh for setting vp an altar fearing that they had declined from the true worship of God Iosh. 22. Quest. 13. How it is said it is necessarie to be subiect for conscience sake v. 5. Therefore it is necessarie ye should be subiect 1. first some reade be ye subiect vnto the necessitie diuinae dispositionis of the diuine ordinance and so put necessitie in the datiue Gorrhan 2. the vulgar Latine which many followe put necessitie in the ablatiue necessitate subditi estote be subiect of necessitie but both these readings are diuerse from the originall where the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye subiect in the imperatiue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subiect in the infinitiue as both Beza and Erasmus well observe so then the best reading is it is necessarie to be subiect 3. which neither must be vnderstood of a compelling necessitie as the interlin gloss quasi ex necessitate as of necessitie because he cannot excutere iugum Principis shake off the yoke of the Prince nor yet as Augustine is it referred to the necessitie of this life because we must necessarily vse temporall things as long as we are in this world which it is in the Magistrates power to depriue vs of but we vnderstand rather obligationem praecepti the bond of the precept which is of necessitie to be kept so that it is not a free thing whether men will be subiect or no but it is necessarie both in respect of the wrath and reuenge of the power and for conscience sake toward God so in effect here are three reasons couched together why we should be subiect to the Magistrate in respect of God it is his ordinance of the Magistrate because of wrath and punishment of our selues that we wound not our conscience the first is honestum honest the second vtile profitable the third delectabile pleasant and delightfull But also for conscience 1. Ambrose referreth this conscience to the feare of punishment in the world to come that men should not obey onely for feare of present punishment but because of the iudgement to come 2. Chrysostome applyeth this to the conscience of the great benefits which we receiue by the Magistrate that he which is disobedient offendeth against his conscience in beeing vnthankefull 3. Lyranus vnderstandeth it of the particular conscience which euerie man ought to haue debitum reddere to render that which he oweth to an other 4. Tolet interpreteth it of the conscience of other sinnes which they that are lawlesse and disobedient are apt to fall vnto 5. Hugo of the conscience quae naturaliter dictat c. which naturally suggesteth vnto a man that the superior is to be obeyed 6. Erasmus of an others conscience which is offended by the euill example of the disobedience 7. but here the conscience of the diuine precept must be vnderstood which to obey bringeth peace of
ruinae the occasion of the ruine of his brother Lyranus Tolet he doth destroy him dando occasionem by giuing occasion that he be scandalized Haymo so Hugo doe not destroy ne sis occasio perditionis be not an occasion of his perdition so simply he doth not cause him to perish but as much as in him lieth this sense is not to be misliked 4. But yet to make it more full this may be added further that the Apostle speaketh not exactly and precisely of those whome in deede Christ died for but of such as in our charitable opinion are held to be of that number omnes fidem Christi profitentes pro redemptis habet charitas Christiana all that professe the faith of Christ Christian charitie holdeth to be in the number of those which are redeemed Pareus who ioyneth both these last solutions together so likewise Piscator so also is that other place of the Apostle to be vnderstood 1. Cor. 8.11 And thorough thy knowledge shall the weake brother perish for whome Christ died which in the same place the Apostle calleth sinning against Christ and they which offend their brethren doe two waies sinne against Christ directly in making frustrate as much as in them lieth the death of Christ opus quod morte eius absolvit destruunt they ouerthrow the worke which Christ finished by his death and indirectly quia corpus eius membra percutiunt they wound and smite the bodie and members of Christ which redoundeth vnto Christ himselfe Chrysost. 5. Let this further be noted that Ambrose taketh this to be spoken vnto the weake that he should not scrupulum inijcere cast a scruple in the minde of him that eateth all things and cause him to doubt But Chrysostome and Theodoret doe better vnderstand it as spoken to the strong that he by his eating should not cause the weake to stumble and so fall and perish and this is more agreeable to the Apostles words destroy not by thy meate now he which eateth destroieth with his meate not he which eateth not and againe the weake were more in daunger to be offended and so to fall away from the faith then the strong 31. Quest. What is meant by the good or commoditie which they must not cause to be blasphemed vers 16. 1. Cause not your commoditie your good c. This is diuersly skanned 1. Chrysostome vnderstandeth either the Christian faith and hope of eternall reward or charitas bonum vestrum dilectio c. this good of yours is loue brotherly charitie c. 2. Origen interpreteth bonum nomen your good name or fame so also Lyranus and Origen hath beside an other exposition bonum est spiritualiter legem intelligere it is a good thing to vnderstand the law spiritually to decline the wicked opinions of heretikes as vncleane meates 3. Ambrose vnderstandeth opera bona good works quae obfuscantur c. which are obscured by one small slippe or error 4. Anselme taketh this good or commoditie to be ipsam manducationem the eating it selfe which is good and lawfull so Gorrhan Hugo 5. Some vnderstand the doctrine of the Gospel in generall and God himselfe who is called the good of his people as Hosh. 8.3 Israel hath forsaken the good that is God himselfe Pare so Osiander doth interpret this good to be the Gospel 6. But it is better vnderstood of Christian libertie which they haue receiued by Christ from the bondage and ceremonies of the law whereby they know it to be lawfull to eate any kind of meate thus the Greeke Scholiast Haymo Thomas Martyr Vatablus Calvin Tolet Gualter Piscator Faius and most of our new writers and this is so expounded by S. Paul himselfe 1. Cor. 10.29 Why should my libertie be condemned for an other mans conscience and this Euangelicall libertie is called our good for these two reasons both because it is peculiar to Christians and thereby the dignitie and excellencie of their calling appeareth that are freed from the ceremonies of the law 2. To be blasphemed 1. Chrysostome vnderstandeth this onely of those which are without when thou contendest about meates and makest a schisme in the Church facis vt qui foris sunt blasphement thou causest them which are without to blaspheme P. Martyr specially vnderstandeth maledicta infirmorum the rayling of those which are weake so also Beza but it is better referred to them both the weake are occasioned to condemne this libertie as contumelious to God himselfe and they which are without speake euill of the Christian faith as beeing the occasion of contentions 2. Now for the manner of this blasphemie 1. Origen vnderstandeth it of the doctrine it selfe for they which are offended will thinke that Christians are of this faith and beleefe that they thinke none can be saued nisi qui suillis vescitur carnibus but him that eateth swines flesh 2. the Greeke Sholiast referreth it to their persons the weake will thinke eos ventri inservire that they doe eate of things to serue the bellie 3. Haymo thinketh that the weake blaspheme cum rogamus eos comedere c. when we compell them to eate that which they abhorre 4. But this rather is the blasphemie the weake hold such to be transgressores transgressors of the law Lyran and crie out by the Gospel rescindi voluntatem Dei that Gods will and law is violated Beza augent licentiā vulgi and they make the common sort more licentious Melanct. 32. 32. Quest. How the kingdome of God is not said to be meate and drinke v. 17. 1. Origen by this kingdome vnderstandeth the life to come haec aliena sunt ab illa conversatione futura these things meate and drinke shall be of no vse in our conversation in heauen so also Anselme so he thinketh that the Apostle speaketh both of the kingdome of glorie to come and of those things whereof that kingdome shall consist righteousnes and peace ipse erunt nobis cibus they shall be our meate there so also Haymo it is a follie to contend or dispute about those things quae in regno coelorum non erunt necessaria which shall not be necessarie in the kingdome of heauen 2. Chrysostome by the kingdome vnderstandeth also regnum coelorum the kingdome of heauen but the other he referreth to this life meate and drinke non sunt in regnum caelorum introducentia are not the things that must bring vs to heauen they are not causa regnandi the cause of our raigning Hugo Gorrhan But Peter Martyr saith this is aliena interpretatio an interpretation not agreeable to the Apostles minde for he maketh not those things which follow righteousnes peace ioy the causes of saluation for Christ onely is the cause 3. Some by the kingdome vnderstand the Christians themselues in whome the spirit of God raigneth not by the vse of meates and drinks but in that they follow righteousnes and peace Vatablus 4. But here better we vnderstand regnum gratiae the kingdome of grace