existimaret least any should thinke that he did glorie plus quam veritas facti exigebat more then the truth of the thing required the Apostle sheweth that what he glorieth in was truely effected Tolet but the force lieth not in the word wrought as shall be shewed afterâ—ard 4. Origen placeth the force in this word by me as it hath relation vnto others quae loquor non sunt alieni operis verba what I speake are not the reports of other mens labours and this sense Erasmus approoueth as best agreeable to that which followeth v. 20. that he did not build vpon an others foundation but still this fitteth not the Apostles purpose here who intendeth onely to shew how he had wherein to glorie in Christ not comparing himselfe to others 5. Chrysostome in an other sense interpreteth these words by me of his owne workes omnia Dei esse ostendit nihil suijpsius he sheweth that all was of God and nothing of himselfe so Pet. Martyr nolle de 〈◊〉 rebus gloriari he will not boast of his owne doings nequid de seipso dicere ausit that he dare not speake any thing of himselfe whereof Christ was not author 6. Theophylact putteth both these last senses together non insolens praedico quod ipse non gesserim quin potius nil ipse confeci I doe not insolently publish that which I haue not done my selfe or rather it is not I that haue done it but God vsing me as the instrument 7. As this last sense is not much to be misliked yet the greatest emphasis lieth in Christ what Christ hath not wrought by me for the Apostles purpose is not so much to shewe by what instrument Christ wrought as by him not by others by him assisted by grace not working of himselfe as who it was that wrought all things in him namely Christ. So then as in the former verse he shewed in whom he gloried namely in Christ and in what or for what things belonging to God so now he proceedeth to prooue both these first who it was that wrought in him Christ and then what things he wrought by him as it followeth in the next verse Pareus Quest. 24. Of the things which Christ wrought by S. Paul as signes wonders how they differ v. 19. In word and deede c. These words must not be ioyned with the obedience of the Gentiles but with the former words which Christ hath not wrought by me c. in word and deede 1. the latter Chrysostome vnderstandeth of S. Pauls conuersation that both by his doctrine and life he converted the Gentiles 2. the most by deeds vnderstand his miracles as Origen opere signorum by the worke of signes Haymo factis miraculorum by the deeds of miracles so also Lyranus Tolet and of our writers Martyr Osiander Hyperius with others but the Apostle speaketh of signes and wonders afterward 3. Gualter vnderstandeth by deed indefessam industriam assiduos labores his neuer wearied industrie his continuall labours his trauailes imprisonment and other afflictions for the preaching of the Gospel 4. Pareus better comprehendeth both as by word are vnderstood not onely his publike preachings but his priuate exhortations also and his epistles and writings so by the deede or fact both are signified his great labours and trauails as also his example of godly life Pet. Martyr refuseth this sense because these labours were common to the Apostle with others so was also his preaching but these notwithstanding were more excellent in the Apostles then in others and therefore are fitly alleadged by him as arguments of his Apostleship v. 19. With the power of signes and wonders c. 1. Some take signes to be the generall word for all these things here rehearsed by the Apostle as the first signe they make to be his excellent gift of teaching the second the holy actions of his life the third his miracles the fourth the power of the holy Ghost Hyperius but the Apostle ioyning signes and wonders together doth euidently distinguish them from word and deed before mentioned 2. Origen thus distinguisheth signes and wonders the signes are wherein beside some wondrous thing done aliquid futuurm ostenditur somewhat to come is signified but prodigia wonders wherein mirabile tantum aliquid onely some wondrous thing is shewed but he confesseth that alwayes this distinction holdeth not and that in Scripture sometime oâ—â— is taken for an other 3. Haymo somewhat differeth here from Origen a signe he thinketh to containe both quiddam mirabile quiddam futuri some strange thing and it sheweth also somewhat to come but a wonder he taketh to be that wherein onely something is shewed that is to come and therefore he thinketh they are called prodigia as if one should say porrodigia or porrodicentia telling things a farre off Hugo Cardinal giueth an other notation of the word as if it should be said procul à digito farre off from the finger such a thing as was neuer seene 4. Lyranus gloss interlin Gorrhan vnderstand signes to be minima miracula the lesse miracles and wonders to be maiora the greater and so to differ only in degree 5. Tolet taketh those to be signes which though they are supernaturally done yet may be done also in some sort by naturall meanes as the healing of sickenesses and infirmities but wonders doe altogether exceede the power and worke of nature as is the raising of the dead the healing of them that are borne blind so also Faius 6. But howsoeuer there may be some difference in other places betweene signes and wonders yet here they are taken for one and the same namely the great works which were done by the Apostles as Haymo confesseth for all the miracles which the Apostles wrought were signes quibus veritas praedicationis probabatur whereby the truth of their preaching was confirmed Martyr they were also wonders for the strangenes of the â—orke which drewe men into admiration By the power of the spirit of God c. 1. which is added to shewe a difference between true and false miracles which as they differ in the end the one beeing to confirme the truth the other to deceiue so they haue diuerse beginnings for the true miracles are wrought by the spirit of God the false by the working of Sathan 2. Thess. 2.9 2. Origen also obserueth an excellencie betweene the miracles of S. Paul and the other Apostles who converted many nations vnto God and the miracles of Moses and Aaron who did convert thereby verie few of the Egyptians 3. and whereas these things are said here to be done by the power of the spirit which elswhere are ascribed vnto God Heb. 2.4 God bearing witnes by signes and Mark 16.17 in my name saith Christ they shall cast out deuils therein manifestly is prooued the diuinitie of Christ and the holy Ghost and the vnitie of essence of the Blessed Trinitie 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power vertue is taken here two waies
moneths and 13. daies But herein he is much deceiued The most doe giue vnto Nero 14. yeares but not complete the reason of this vncertentie is because it is not certainly knowne when Nero died Onuphrius thinketh he died about the 10. day of Iune and he beganne to raigne about the 13. day of October when Claudius died so that by this account he should raigne but 13. yeares 7. moneths and 28. daies ex Perer. but because the most doe allow vnto him 14. yeares we will follow the vsuall and common reckoning And this shall suffice to haue beene inserted here concerning the yeares of the raigne of the Emperours see more of the yeares of the Emperours Hexapl. in Dan. c. 9. qu. 75. where the account somewhat differeth from this in certaine moneths because there Eusebius computation is followed 7. Quest. In which yeare after the passion of Christ Paul was conuerted It followeth now that such matters be briefly touched which concerne this holy Apopostle after he was conuerted to the faith of Christ and first of the time of his conuersion 1. Whereas it is most euident that S. Stephen was stoned to death after the most glorious ascension of Christ and that S. Pauls conuersion followed after that blessed Martyrs death some doe thinke that Stephen was put to death 7. yeares after Christs ascension and so consequently S. Pauls conuersion happened likewise 7. yeares after this opinion Nicephorus lib. 2. c. 3. ascribeth to Euodius the successor of S. Peter in Antioch But there is no probabilitie of this opinion for it is not like that the Church had rest without persecution so long that is 7. yeares after Christs ascension And the coniecture of some is that 7. yeares are put for 7. moneths by some corruption and fault in the copies for so many moneths there are betweene the ascension of Christ and the martyrdome of S. Stephen 2. Some thinke that Paul was conuerted in the first yeare after the passion of our blessed Sauiour vpon the 25. day of Ianuarie so Eusebius and Beda But because S. Stephen is held to haue suffered vpon the 26. day of Ianuarie in the first yeare after Christs passion from which day to the 25. day of Ianuarie when S. Paul according to the receiued opinion was conuerted is not aboue a moneth in which time all those things could not be fulfilled which are recorded by S. Luke Act. c. 8. S. Pauls conuersion could not fall out in the first yeare after the passion of Christ. This matter is not helped by the author of the scholasticall historie vpon the Acts of the Apostles c. 46. who thus distinguisheth that if the first yeare of Christs passion be reckoned according to the vsuall account that is from Ianuarie when the Romane yeare beganne then S. Paul was conuerted in the second yeare but if from the time of Christs passion then it was in the first yeare for still the same doubt remaineth that in this reckoning there was but one moneth betweene the martyrdome of S. Stephen and the conuersion of S. Paul 3. Wherefore the opinion of Oecumenius vpon the last chapter of the Acts of the Apostles is more probable that S. Paul was indeede conuerted in the second yeare counting from the time of Christs passion so that from the most holy death of our blessed Sauiour vnto the conuersion of Saint Paul which is held by a generall receiued opinion to haue beene vpon the 25. day of Ianuarie there was runne one whole yeare and tenne moneths 8. Quest. At what age S. Paul was conuerted 1. Ambrose and Theodoret vpon the 7. chapter of the 1. epistle to the Corinthians thinke that S. Paul at the time of his conuersion was so young a man that he was not meete for mariage so that in their opinion he could not then be aboue 20. yeares old this their opinion may seeme to be grounded vpon this reason because Act. 7.58 Saint Luke speaking of Saint Paul saith that the witnesses laide downe their garments at the feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a young man called Saul But that word hath not so much respect vnto his age and youth as to his courage and fiercenesse as the word signifieth as Budeus sheweth whereupon Euripides calleth bold and insolent speach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Saint Paul was not so very a young man appeareth because he is tearmed by an other word Ananias saith chap. 9.13 We haue heard by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this man 2. And further that S. Paul was not so young a man at the time of his conversion may be shewed by these reasons 1. S. Paul himselfe saith Act. 26.6 As touching my life from my youth and what it was from the beginning among mine owne nation at Ierusalem know all the Iewes it seemeth then that he spent his youth among the Iewes before his conuersion 2. Those things which S. Paul reporteth to haue beene done by him before his conuersion agree not vnto S. Pauls youth Act. 26.9 I also verily thought in my selfe that I ought to doe many contrarie things against the name of Iesus c. many of the Saints I put in prison hauing receiued authoritie of the high Priests and when they were put to death I gaue sentence this iudgement of S. Paul and authoritie committed vnto him were not incident vnto a very youth 3. If S. Paul were but about 20. yeares of age when he was conuerted it would follow that he exceeded not 46. yeares in the 4. yeare of Nero when he is thought to haue written his Epistle to Philemon but then he called himselfe aged Paul for from the 20. yeare of Tiberius which was the 2. yeare after Christs passion when Paul was conuerted vnto the 4. of Nero are but 25. or 26. yeares It would follow also hereupon that S. Paul suffering as Hierome thinketh in the 37. yeare after the passion of Christ was not aboue 55. yeare old whereas Chrysostome thinketh that he was aboue 68. yeares when he suffered so that by this account he will be found to haue beene more then 30. yeares of age when he was conuerted 9. Quest. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 1. Some are of opinion that in the space of those three daies while Paul continued blind after Iesus had spoken to him by the way Act. 9.9 that he then was taken vp into the third heauen and heard such things as were not to be vttered of which his rauishing in the spirit S. Paul writeth 2. Corinth 12. of this opinion are Thomas Lyranus Carthusianus vpon that place Ioannes Driedo lib. 1. de scriptur c. 2. But this opinion is easily refuted for the Apostle saith that thing happened vnto him 14. yeares before he writ that epistle now this second epistle to the Corinthians he is held to haue written in the beginning of the raigne of Nero from thence counting 14. yeares we still come to
Simon Magus seeing would by money haue purchased the like power Act. 8. 9. It was giuen them in all their doctrine to be free from error as Christ promiseth Ioh. 16.13 that the spirit should leade them in all truth 10. The Apostles in the knowledge of the mysteries and high things of the Gospel exceeded all other as S. Paul saith Ephes. 17. According to his rich grace whereby he hath beene abundant toward vs in all wisedome and vnderstanding 11. Two other prerogatiues Pererius addeth the one vncertaine the other false first he saith that the Apostles composed and framed the symbole containing the 12. articles of the faith commonly called the Apostles Creede which is not certaine both because some of the articles as that of the descension came in many yeares after the Apostles as is elsewhere shewed and if the Apostles had set downe this rule of faith it is not like that diuerse Churches would after them haue framed so many diuerse formes beside of the Creed 12. But the last priuiledge that the Apostles post acceptum spiritum sanctum fuerint impeccabiles quantum ad peccatum mortale after they had receiued the spirit were without sinne c. for 1. in this sense that distinction of veniall and mortall sinne is not to be allowed that some are veniall in their owne nature by the grace of God all sinnes were veniall to the Apostles and to all other beleeuers but in it owne nature euery sinne deserueth death and so is mortall Rom. 6.23 2. and that the Apostles were apt to sinne is euident by Peters ouersight for the which he was openly rebuked of S. Paul Gal. 2.11 where he saith he was to be blamed 10. Quest. How S. Paul is said to be set or put apart for the Gospel of God The word which the Apostle here vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated or set apart 1. Ambrose thinketh that here there is an allusion to the sect of the Pharisies whereof S. Paul was who were so called because they were in a more strict kind of liuing separated from others 2. Whereas S. Paul saith likewise Galat. 2.15 that God separated him from his mothers wombe some interpret ab vtero synagogae he was separate from the wombe of the Synagogue gloss interlin à doctrina Phariseorum from the doctrine of the Pharisies gloss ordinar but this S. Paul expresseth in the words following and called me by his grace Gal. 2.15 3. Hug. Cardin. segregatus à grege he is saide to be separated from the rest of the flocke but so were the other Apostles also 4. Oecumen alij ad alia ego ad Euangelium some were set apart for other things I for the Gospel but this was generall also to all the other Apostles 4. Anselmus he is said to be segregatus set apart prae caeteris discipulis c. in respect of other disciples which were with him then at Antioch when the Spirit said Separate me Barnabas and Saul Act. 13. but the Apostle speaketh of a separation euen from his mothers wombe as he expoundeth himselfe Gal. 2.15 5. As these haue speciall reference to Pauls actuall separation when he was called so others referre it to the electing and foreordaining Paul to this worke in the counsell of God But Origen and Sedulius ascribe this separation to Paul merits that the Lord foresaw his merits and labours which he should take in the Gospel and therefore elected him to be an Apostle But Tolet well confureth this because it is contrarie to S. Pauls owne doctrine Rom. 9. who ascribeth election to the mercie and grace of God and he himselfe professeth that he was called by the grace of God Gal. 2.15 therefore not by any merits 6. Chrysostome vnderstandeth this separation of his preordaining vnto the Apostleship as the Lord likewise saith to Ieremie c. 1.5 Before thou camest out of the wombe I sanctified thee and so inculcat divinam electionem he doth vrge his diuine election that his Epistle might be receiued with great authoritie so also Peter Mart. he sheweth his calling initium habuisse ex praedestinatione to haue taken beginning from Gods predestination which he maketh mention of to shew a difference betweene his calling to be an Apostle who was thereunto also elected and theirs which were called but not elected as was Iudas Hyperi◠And further apponit vitae priori he setteth this against his former life while he was a persecuter all that he did was per accidens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the way and out of course but this was that whereunto he was ordained Aretius 7. But beside this eternall separation in Gods prescience here is somewhat noted quod Paulus ab alijs Apostolis habuit peculiare which Paul had peculiar euen from other Apostles he was appointed an Apostle to preach among all the Gentiles as it followeth v. 5. for the rest of the Apostles remaining in Iudea he first with Barnabas was separated to preach to the Gentiles Act. 23. Tolet. And so consequently his office was to preach to the Romanes among other Gentiles Aretius Here also he insinuateth his extraordinarie calling to be an Apostle diuers from the rest he was separate from them beeing an Apostle aboue the number of the twelue Mathias was chosen in the place of Iudas and so did but fill vp that number but S. Paul was ouer and aboue Tolet. so S. Paul was separate first vnto eternall saluation then vnto the knowledge of Christ and thereby to be an Apostle Faius 11. Quest. Of the description of the Gospel v. 1 2 3. v. 1. The Gospel of God which was promised c. 1. The Gospel is taken two waies either for the doctrine concerning Iesus Christ which containeth foure things 1. of the comming of Christ in the flesh which comprehendeth the whole historie of the incarnation of Christ and all his acts both his holy sermons and speaches and his holy and powerfull workes 2. the effects of his comming as the remission of sinne the subduing of the kingdome of Satan the reconciling vs to God opening the kingdome of heauen and the like 3. the third is the veritie of those things which in the Gospel are prescribed to be beleeued the holy doctrine and precepts of the Gospel 4. the obseruation of such things as Christ commanded Matth. 28.20 Teaching them to obserue all things which I haue commanded you Tolet. secondly the Gospel is taken for the publishing preaching and annuntiation of it in which sense the Apostle saith If our Gospel be hid it is hid to thē which are lost 2. Here all the parts of the Gospel are expressed 1. the efficient it is called the Gospel of God to shew that it was no humane inuention Gualter 2. the forme thereof it was promised before as the Apostle saith Gal. 3.23 Before faith came c. we were shut vp vnto the faith which should be reuealed Gryu which promises concerning Christ to come were made vnto the
be lawfull to sweare and vpon what occasion 1. That it is lawfull to sweare thus it appeareth 1. Christ came not to dissolue the lawe Matth. 5.17 now the lawe not onely permitteth but commandeth to sweare where cause is Deut. 6.13 and 10.20 2. the Lord himselfe sweareth Psal. 110.4 Heb. 6.17 therefore it is not sinne to sweare 3. the holy Fathers and Patriarkes vsed to take an oath where it was lawfully required as Abraham Gen. 21.24 Iacob Genes 31.53 Dauid 1◠Sam. 24.23 2. But it will be thus on the contrarie obiected 1. Christ saith Sweare not at all neither by heauen for it is the throne of God c. Answear Christ forbiddeth not to sweare by God but not by creatures as by the heauen the earth by the Temple by the head 2. where he saith let your communication be yea yea nay nay Christ forbiddeth not the lawfull vse of an oath when there is iust cause but the often and vnnecessarie vsing of it in common talke where then it concerneth the saluation or edification of our brethren it is lawfull to take an oath as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them who had yet neuer seene them as Chrysostome saith quouiam neminem hominum animi sui testem sistere poterat c. because he could not set forth any man to be a witnesse of his minde he calleth vpon God who searcheth the heart 3. It will be againe obiected that in the Newe Testament an oath is not lawfull as it was in the olde Basil. in Psalm 14. Answear The abuse of an oath was vnlawfull both in the Old Testament and in the Newe But to take an oath lawfully is as well permitted to the Church of Christ nowe as it was to the Church of the Iewes As the Prophet Isaiah prophesieth of the Newe Church that they shall sweare by Iehovah Isay. 19.18 and c. 43.23 Ierem. 4.3 Quest. 30. How Paul is said to serue in the spirit 1. Chrysostome by the spirit vnderstandeth the holy Ghost omnia spiritus sancti imputat virtuti he ascribeth all to the vertue of the holy spirit nothing to his owne diligence But in that he saith in my spirit this interpretation is auoided Paul would not so call the holy Ghost my spirit 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul whereby he was furnished for his Apostleship whereof he spake before v. 5. by whom we haue receiued grace and Apostleship so also Oecumenius he is said to serue him in tradito sibi dono in the gift giuen vnto him but so much is expressed in the words following In the Gospell of his sonne that sheweth his ministerie and employment in the Gospell 3. some giue this sense whom I serue in the spirit that is not in the flesh non in carnalibus observantijs not in carnall obseruations such as were the ceremonies of the lawe gloss interlin so also Aretius I serue God non vt hypocritae ceremonijs not as hipocrites with ceremonies but the mentioning of the Gospel following excludeth all legall ceremonies 4. Origen here maketh a distinction betweene the soule and the spirit which he taketh for the superior and higher part of the soule wherein he serued God Ambrose also by the spirit vnderstandeth the minde which is true that inwardly he serued Christ in his spirit and mind but the faine not considered in the naturall condition thereof as Origen seemeth to haue relation thereunto but renewed and regenerate by grace 5. S. Paul then by his spirit vnderstandeth his ardent and earnest affection wherein he serued God most earnestly and zealously in the ministerie of the Gospel Beza The like saying the Apostle hath 2. Tim. 1.3 I thanke God whome I serue from mine Elders with a pure conscience he serued God with an vpright and innocent heart not in shew and oftentation and in this sense our Sauiour saith Ioh. 4.24 They that worship God must worship him in spirit and in truth Martyr 31. Quest. v. 10. What prosperous iourney the Apostle meaneth v. 10. That I might haue a prosperous iourney by the will of God 1. Paul simply praieth not for a prosperous iourney but according to the will of God there is a prosperitie not according to the will of God as the wise man saith Prov. 1.32 The prosperitie of fooles destroyeth them Gorrham But the Apostle esteemeth not of such prosperous things quae sine voluntate dei eveniunt which come to passe without the will of God Haymo 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that I may haue a iourney giuen me according to my minde Erasm. in which desire the Apostle non deprecatur omnia pericula doth not pray against all perills and daungers for he suffered shipwracke and endured other casualties in his iourney to Rome but he counted it a prosperous iourney which howsoeuer might bring him vnto them to bestow some spirituall gift vpon them Aretius Such a prosperous iourney was that which S. Paul tooke into Macedonia where though he suffered imprisonment and were beaten with roddes yet his iourney prospered in respect of the good successe which he had in preaching of the Gospel Martyr 3. And this desire of Paul to see the Romanes might be one cause of his appeale which he made to Rome Act. 25. Lyranus 32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes v. 12. That I might be comforted through our mutuall faith both yours and mine 1. Chrysostome thinketh that Paul spake not this quod ipse illorum opus habeat auxilio as though he had neede of their helpe seeing he was a pillar of the Church but that he so saith to qualifie his former speach v. 11. because he had saide that I might bestow vpon you some spirituall gift to strengthen you 2. But although the Apostles modestie appeare herein that ioyneth himselfe with them as hauing neede of their mutuall comfort yet in truth he professeth himselfe not to be so perfect as though he needed no helps non ponit se in supremo gradu he doth not place himselfe in the highest degree for he other where doth acknowledge his imperfection both in knowledge 1. Cor. 13. and in the gifts of regeneration Rom. 7. Pareus like as a minister comming to visit one that is sicke to comfort him may be comforted againe by him Olevian to this purpose P. Martyr 3. This mutuall consolation Theophytact vnderstandeth of the alleviating of their afflictions by their mutuall comforts Tolet with others of the mutuall ioy which they should haue one in an others mutuall faith Lyranus that they should be comforted by faith which was common to him and them for there is but one faith But as Chrysostome saith here this consolation may be taken pro fider incremento for the encrease of faith for the faithfull mutuis exhortationibus in fide proficiunt by mutuall exhortations doe profit
the very worke wrought did conferre iustification But this is euidently contrarie to the Apostle in this place who directly noteth that Abraham was iustified by faith when as yet he was vncircumcised and vpon this Iustinus Martyr inferreth that Abraham had not receiued circumcision ad iustificationem for his iustification because he was iustified before by faith whereby he beleeued God dialog cum Tryphon And Ireneus vrgeth the same argument advers haeres lib. 4. c. 30. that Abraham was not iustified by circumcision because sine circumcisione placuit Deo he pleased God without circumcision 4. As these doe ascribe too much vnto circumcision so Ambrose seemeth to detract too much from it inferring thus that because Abraham receiued circumcision as a signe of the righteousnesse of faith non ergo habet circumcisio aliquid dignitatis sed signum est tantum therefore circumcision hath no dignitie at all but is onely a signe to this purpose Ambrose in his commentarie here 5. Wherefore the best opinion is that circumcision though it did not conferre remission of sinnes yet it was more then a bare signifying signe it was a seale and pleadge whereby the promises of God were ratified and confirmed and specially concerning remission of sinnes in Christ And therefore the Apostle saith it was not onely a signe but a seale which serueth to confirme and ratifie see before of this controv 8. And herein we mislike not the opinion of Thomas and other schoolemen that in circumcision there was conferred grace non virtute circumcisionis sed fidei passionis Christi not by vertue of circumcision but of faith in the passion of Christ whereof circumcision was a signe Perer. disput 6. numer 2. saving that they thinke that in the newe Sacraments there is an actuall collation of grace by the verie externall participation of the Sacrament But that circumcision was as much an instrument of grace not by the vertue of the Sacrament but of faith whereof it was a seale as baptisme is Augustine directly testifieth writing to this purpose that circumcision which was then a seale of the righteousnesse of faith ad significationem purgationis valebat c. sicut baptismus c. was avayleable for the purgation of sinne as baptisme was availeable vnto regeneration after it was instituted c. to this purpose Augustine de Nupt. concupiscent c. 11. Likewise Gregorie quod apud nos valet gratia baptismatis hoc agit apud veteres c. that which the grace of baptisme is avayleable vnto amongst vs to the same ende serued in the old Testament either faith alone for children or for the elder sort the vertue of sacrifices for those which came of Abrahams stocke the mysterie of circumcision Gregor lib. 4. Iob. Controv. 10. Of the presumptuous titles of the Pope calling himselfe the father and head of the faithfull Abraham is called the father of those which beleeue because he gaue them an example both of the true iustifying faith and of holy obedience If the Pope would be the father of the Church and of beleeuers he must goe before them in puritie of faith and manners and yet if he did so he should thinke it his greatest honour to be counted the child of faithfull Abraham he must not arrogate vnto him the title which the Scripture giueth vnto Abraham to be the father of the faithfull But seeing they which are Abrahams children must walke in the steppes of Abrahams faith which is to be iustified without workes the Pope holding iustification by the merit of workes cannot be so much as the child of faithfull and beleeuing Abraham Controv. 11. Against the Chiliastes or Millenaries that hold that Christ should raigne a 1000. yeares in the earth v. 13. The promise that Abraham should be the heire of the world The Chiliastes whose opinion was that Christ after the resurrection should raigne in the earth in all externall happinesse and pleasure for a thousand yeares doe apply this place to their owne conceit that this should be the inheritance of the world promised to Abraham As likewise they vrge that place Luk. 22.30 of eating and drinking with Christ in his kingdome and that Apocal. 20.4 how the Saints should raigne with Christ a 1000. yeares in the earth of this opinion were Papius Ireneus Tertullian Lactantius with others Lactantius dreameth that in those thousand yeares the rockes shall droppe honie and the riuers runne with wine and milke Contra. But these are mens dreames and fansies 1. the Apostle saith that the kingdome of God is not meate and drinke Rom. 14.17 therefore we must not imagine that Christ shall raigne with his Saints in any such carnall pleasure 2. whereas the Scripture speaketh of eating and drinking in the kingdome of heauen thereby Ambrose vpon Luke well vnderstandeth communicationem aeterna falicitatis the communicating and participating of euerlasting felicitie and happinesse as the Scripture vseth by such phrases taken from temporall and earthly delights to expresse spirituall ioyes 3. by the thousand yeares mentioned Apocal. 20. Augustine vnderstandeth all the time of the flourishing of the Gospell here in earth during which time Sathan is bound and his kingdome destroyed by the preaching of the Gospell so also Pet. Martyr thinketh that a certaine time is there taken for an indefinite and vncertaine But because all such propheticall predictions doe note a certaine limitation of time and yeares I subscribe rather vnto their opinion who thinke that a thousand yeares precisely are spoken of wherein Sathan should be bound which Iunius will haue to ende at the time of Hildebrande but they rather ende some 300. yeares after for otherwise Sathan should be held to be bound in the 300. yeares of persecution vnder the Pagan Emperours which is not to be admitted Controv. 12. Of the certaintie of faith v. 16. That the promise might be sure 1. This is an euident place against that Popish vncertaintie of remission of sinnes for they hold it a presumption for a man to be sure of Gods fauour and of their iustification by faith in Christ but this is contrarie to the Scriptures the Apostle saith Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God but nothing is more certaine then the testimonie of the spirit Againe the same Apostle saith Beeing iustified by faith we are at peace with God but the conscience cannot be at peace and setled if it were not sure of the remission of sinnes in Christ S. Paul also himselfe is perswaded that nothing could separate him from the loue of God in Christ Rom. 8.38 which perswasion was not peculiar to the Apostle by any speciall reuelation but wrought in him by faith as it is in others as he sheweth 2. Timoth. 4.8 2. This certaintie of our assurance is builded vpon these two grounds 1. the firmener and stablenesse of the word and promise of God which cannot faile 2. the nature of faith which is to giue an vnfained and
the Apostle that Christ Iesus is our preseruer in this state to keepe vs in peace which is true but it is not all we rather vnderstand with Origen Theodoret Ambrose that this our peace and reconciliation was wrought and effected by Christ not continued onely and preserued 2. neither doe we vnderstand by this phrase that Christ in respect of his humanitie was instrumentum coniunctum a ioynt instrument of this our peace as Lyranus But Christ is the true author and efficient cause of this our peace as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioynt cause and fellowe worker with his father for he saith Ioh. 16.33 that in him we haue peace as the foundation thereof and therefore he is said to be our peace Ephes. 2.14 the worker and effector thereof Faius And here we may obserue the opposition betweene the effects and fruits of iustification by the lawe and by faith for they which looke to be iustified by the lawe haue not wherein to reioyce with God c. 4.1 but they which are iustified by faith haue peace with God and so matter of reioycing Tolet. Quest. 2. Of the second benefit proceeding of our iustification which is to stand and perseuere in the state of grace 1. By whom we haue accesse thorough faith 1. This is an amplification of the former benefit of reconciliation that we haue not peace onely with God by faith but are admitted also vnto his presence to his grace and sauour one may be reconciled to his Prince and yet not be brought into his presence Pareus as Absalom was a long time kept from his fathers presence after he was reconciled but by faith we are both reconciled and restored the fruition of the fauour and gratious presence of God 2. But we must take beede here of Origens note that this gate whereby we haue accesse vnto God is not onely saith but oftium hoc iustitia oftium humilitas righteousnesse is this gate humilitie is this gate whereas the Apostle directly saith We haue accesse thorough faith 3. Neither is this accesse taken onely for a bare entrance and beginning as Gorrhan thus alludeth accedere est incipientium stare proficientium c. to haue accesse is of beginners to stand of proceeders to glorie of such as are perfect but here it signifieth not an entrance as it were to the threshold but an admittance into the verie chamber of the spouse Faius 2. Vnto this grace 1. Not the grace of a good conuersation gloss interlin for the Apostle speaketh of the iustifying grace wherewith we are formally made iust Lyran 2. neither by grace are vnderstood the second graces and gifts of the spirit whereof the Apostle speaketh 1. Cor. 15.10 I laboured more aboundantly then they all yet not I but the grace of God c. Origen for the Apostle speaketh not of any such speciall and particular graces which Paul had but of the common iustifying grace 3. this grace then is that whereof he speake before c. 3.24 We are iustified freely by his grace and it signifieth both the originall of our iustification which is the free mercie and grace of God and the state and condition whereunto we are called Pareus 3. Wherein we stand 1. Some haue reference vnto our fall in Adam gloss interlin 2. some oppose it to the gesture of sitting or lying as set against the lawe wherein we stood not but were as pressed downe with the burthen of ceremonies 3. Tolet annot 3. thinketh thereby to be signified progressum ad vlteriora bona a progresse and proceeding to further good things so Pererius saith that standing betokeneth hominem erectum ad aspectum a man setling himselfe to looke vp to behold heauenly things 4. But Chrysostome better obserueth the stedfastnesse of spirituall graces neque finem novit isthaec Dei gratia this grace of God knoweth no ende And beside it sheweth as the stedfastnes of Gods grace in it selfe so the certaintie which we haue thereof by faith for faith is like vnto Iacobs staffe wherewith he went ouer Iordan Gen. 32.10 it is that whereby we stand Rom. 1.24 whereby we walke 2. Cor. 5.7 thorough this vaile of miserie Faius we then stand in the state of grace beeing sure by the Lords assistance neuer to fall away from thence sic Calvin Pareus with others Quest. 3. Of the third benefit of iustification the hope of euerlasting glorie v. 2. And reioyce vnder the hope of the glorie of God 1. Tolet annot 3. will haue the word reioyce referred vnto the former clause wherein we stand and reioyce vnder the hope c. and his reason is because there are two prepositions vsed in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in and of or vnder with the former is the same word reioyce ioyned in the next verse we reioyce in in tribulation but this a needelesse contention for howsoeuer the word be ioyned the matter of this reioycing is the hope of eternall life 2. The Latine translator addeth the glorie of the sonnes of God which some vnderstand of the Angels Hugo Card. some of the Saints in heauen Lyran. but there are no such words in the originall though this glorie belong vnto the sonnes of God not onely them which are alreadie glorified in heauen but those which are the sonnes of God by grace yet militant in earth as it is called The glorious libertie of the sonnes of God c. 8.21 3. Origen is here somewhat curious making three kinds of glory one which was seene the glorie of Moses countenance which is passed away another glorie which appeared in the incarnation of Christ Iob. 1.14 And we sawe the glorie thereof as of the onely begotten sonne of God the other is the glorie of the next life whereof the Euangelist speaketh Matth. 25.31 When the Sonne of man commeth in his glorie And whereas the Apostle speaketh here onely of the hope of glorie that is glorie hoped for and yet elsewhere be saith 2. Cor. 2.18 We behold the glorie of the Lord with open face and are changed vnto the same image from glorie to glorie as though he had possession alreadie of this glorie the Apostle must be vnderstood to speake of two kinds of glorie one now enioyed in the state of grace but the more full glorie is hoped and expected for in the kingdom of heauen 4. Chrysostomes note here is good that faith extendeth it selfe not onely vnto things present as the Apostle speaketh of grace wherein we stand but vnto things also to come namely the glorie which is hoped for And beside he noteth the certaintie of this glorie which is hoped for because we glorie in this hope now faith he gloriamur in ijs quae tam exhibita sunt we glorie in the things which are alreadie exhibited if then the hope of things to come were not as certaine as the things which are alreadie past we could not glorie in it 5. Here the Apostle speaketh not so much of that
tooke away the handwriting of the lawe which was against vs Calvin so Oecumen by the bodie of Christ pro nobis interemptum slaine for vs so also Ambrose tradens corpus suum Servator mortem vicit peccatum damnavit our Sauiour deliuering vp his bodie ouercame death and condemned sinne c. So we are dead vnto the lawe in the bodie of Christ because he in his body was made a curse for vs to redeeme vs from the curse of the law Par. Quest. 7. Of the meaning of these words v. 6. beeing dead vnto it There are 3. readings of these words 1. some reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are deliuered from the law of death so the vulgar Latine and Ambrose with Anselme Haymo and Origen also maketh mention hereof though he approoue an other reading But the morall lawe is not properly called the law of death which title better agreath vnto sinne which indeed is the law of death Beza obserueth that no Greek copie but one which he had seen so readeth 2. Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dead in the nominative which some expound thus in the which we were held as dead Origen but here is a traiection or transposing of the words which stand thus in the originall dead wherein c. not wherein we were dead some vse a harder kind of traiection we which are dead are deliuered whereas the order of the words is this we are deliuered from the lawe beeing dead c. some vse no traiection at all but supply the pronounc it or that dead vnto it wherein c. and they vnderstand the lawe Theophylact Erasmus Bucer Calvin P. Mart. 3. But the better reading is in the genetive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some ioyne it with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawe the lawe beeing dead wherein c. but it is rather put absolutely and the pronoune that or it must be supplyed that beeing dead wherein we were holden not in Oecumenius sense who vnderstandeth it actiuely we are dead by sinne but passiuely with Chrysostome that beeing dead namely sinne wherein we were holden id quod detinebat peccatum c. that which did hold vs namely sinne hath now nothing to hold vs with Quest. 8. What is meant by the newenesse of the spirit and the oldnesse of the letter 1. Origen vnderstandeth by the oldnes of the letter the ceremonies of the lawe as circumcision the Iewish Sabbaths by the newenesse of the letter the spirituall and allegoticall sense so also Haymo saith he serueth God in the newenes of the spirit that spiritually practiseth the circumcision of the heart not the carnall obseruation of the ceremonies But S. Paul treateth here of the morall not the ceremoniall lawe as Tolet well obserueth annot 18. 2. Chrysostome and Theophylact following him vnderstand the oldnes of the letter of the externall obedience which was practised vnder the law the newenesse of the spirit they expound to be the inward obedience of the heart wrought in vs by the spirit of Christ But we must here take heede that we doe not so thinke that the literall sense of the lawe onely concerned outward obedience for it required the perfect loue of God and our neighbour and restrained the verie inward concupiscence Neither must we imagine that all they which liued vnder the lawe onely serued God in the oldnes of the letter yeelding onely externall obedience as Chrysostome seemeth to insinuate that they were commanded onely to abstaine from murther adulterie and such like but we are restrained from anger wantonnes the inward motions for many of the holy men vnder the lawe had the newenesse of spirit in the renovation of their inward desires as the faithfull haue vnder the Gospell 3. Some by the oldnesse of the letter vnderstand sinne which was not reformed by the letter of the lawe by the newenesse of the spirit the fruits of righteousnesse as Hierome epist. ad Hedib quest 8. vivamus sub pracepto qui prius in modum brutorum c. let vs liue vnder the precept which before as bruite beasts said let vs eate and drinke c. so also Tolet annot 8. but if by the oldnes of the letter we vnderstand sinne how can any be said to serue God in sinne 4. Ambrose by the newenesse of the spirit doth vnderstand legem fidei the lawe of faith by the oldnes of the letter the law of works but the Apostle here speaketh of our obedience and sanctifie which is the fruits indeede of iustification rather then iustification it selfe 5. Wherefore the Apostle rather by the oldnes of the letter vnderstandeth the outward and externall obedience onely ot iosam legis notitiam the idle and fruitlesse knowledge of the lawe without the true conuersion of the heart the newenes of the spirit is the true sanctitie both of bodie and soule wrought in vs by the spirit of God which is called newe compared with our former state and condition vnder the old man and in respect of our newe mariage with Christ Pareus so Calvin non habemus in lege nisi externam literam c. we haue not in the lawe but onely the externall letter which doth bridle our outward actions but doth not restraine our concupiscence so Pet. Martyr vnderstandeth quoddam obedientia genus a certaine kind of outward obedience but not such as God requireth to the same purpose Osrander the newenes of the spirit is when we serue God move spontaneo spiritu with a readie and willing spirit they serued God in the oldnes of the letter that is indignabundo spiritus with an vnwilling mind And the law as Beza well noteth is called the letter quia surdis canit because it speaketh as vnto deafe men till they be regenerate and renewed by the spirit of grace 6. So here are three things set one against the other solutio contra detentionem libertie or freedome against detayning or holding the newenesse against the oldnes the spirit against the letter Gorrhan Quest. 9. How S. Paul beeing brought vp in the knowledge of the law could say I knew not lust 7. and I was aliue without the law v. 9. 1. The occasion of this question is because elswhere the Apostle professeth his integrity as Philip. 3.6 touching the righteousnesse which is in the law I was vnreproouable and Act. 23.1 he saith I haue in all good conscience serued God vnto this day how then could he be ignorant of the law or be without the law Ans. 1. It may be answered that either S. Paul spake of his first age in the time of his childhood when he knew not the law or he speaketh figuratiuely in the person of an other But neither of these is likely not the first for the things which the Apostle here toucheth show the law wrought in him all manner of concupiscence are not incident into the age of children or vnexperienced young men nor the other for thoroughout this whole chapter the
he be called a man of desires that is beloued and excepted of God yet had his sinnes which he confessed in his owne name and person as Dauid is said to be a man after Gods owne heart yet he had his sinnes and imperfections Arguments for the affirmatiue part that S. Paul speaketh in his owne person as of a man regenerate First these two points must be premised that the Apostle speaketh of himselfe not of another still continuing his speach in the first person I am carnall I will I consent I delight and so throughout that it should be a great forcing of the Apostles speach to make him to speake of another and not of himselfe secondly the Apostle from the 14. v. to the end speaketh of his present state who was then regenerate as may appeare because while he was yet vnder the law he speaketh as of the time past v. 9. I was aliue and v. 10. sinne seduced me but from the 14. v. he speaketh of the time present I am carnall and so throughout to the end of the chapter Argum. 1. Hence then is framed our first reason the Apostle speaketh of himselfe as he then was because he speaketh in the present tence but then he was a man regenerate Ergo. Theophylact answereth the Apostle saith I serue v. 15. that is serviebam I did serue Contra. As the Apostle saith I serue so he saith I delight in the law of God v. 22. and in this verse 25. I thanke God c. which immediately goe before the other I serue but those words must be vnderstood as they are vttered of the time present therefore the other also Argum. 2. Gregorie vrgeth these words v. 18. to will is present with me he that saith he will per infusionem gratiae quae in se iam lateant semina ostendit doth shew what seede lyeth hid in him by the infusion of grace lib. 29. moral c. 15. Ans. Euen the vnregenerate by nature doe will that is good they may imperfecte velle 〈◊〉 siue gratia in peccato imperfectly will that is good without grace euen in the state of sinne Tolet. in tractat c. 9. Contra. There is bonum naturale morale spirituale that which is naturally good morally good spiritually good the first one by nature may desire as bâ—ute beasts doe the same and therein they doe neither good nor euill the second also in some sort as the heathen followed after morall vertues but they did it not without sinne because they had no faith but that which is spiritually good the carnall haue no mind at all vnto for it is God which worketh both the will and the deed Phil. 2.13 Argum. 3. Augustine presseth these words v. 17. It is not I that doe it but sinne that dwelleth in mee this is not vox peccatoris sed iusti the voice of a sinner but of a righteous man lib. 1. cont 2. epist. Pelag. c. 10. Ans. A sinner may be said not to doe euill not because he doth not consent vnto it but because he is not onely mooued of himselfe but drawen by his concupiscence Tolet. ibid. Contra. There is nothing in a man to giue consent vnto any action but either his spirituall or carnall part but in the vnregenerate there is nothing spirituall but all is naturall therfore whatsoeuer such an one doth he wholly consenteth he himselfe is not one thing and his sinne another to giue consent but he is wholly mooued and lead of sinne Argum. 4. Augustine addeth further the Apostle thus beginneth the 8. chapter there is no condemnation to them that are in Christ Iesus which words follow as inferred vpon the other which sheweth that the Apostle spake before of those which were in Christ Iesus Ans. Nay rather those words following vpon the other who shall deliuer me c. which the Apostle vttereth of a man not yet deliuered or freed from his sinne and maketh answer the grace of God c. shew that he spake before as of our not beeing in the state of grace Tolet. ibid. Contra. 1. It is the bondage of corruption which the Apostle desireth to be deliuered from as is shewed before qu. 33. neither doth the Apostle answer the grace of God c. but I giue thankes to God as likewise hath beene declared qu. 34. before but one not in the state of grace cannot giue thanks vnto God therefore the immediate connexion of these words c. 8. sheweth that he spake before of those which are in Christ. Argum. 5. Further Augustine thus reasoneth a carnall man cannot delight in the law of God in the inner man as Saint Paul doth neither indeed is there any inner man that it regenerate and renewed in those which are carnall Pareus Ans. 1. The vnregenerate may delight in the law as Herod did and it is nothing else but velle bonum to will that which is good Tolet. ibid. and they haue also the inner man which is the mind as the outward man is the bodie Contra. 1. The carnall cannot delight in the law but they hate it as Psal. 50.17 this hatest to be reformed and hast cast my words behind thee Herod gaue care to Iohn Baptist not of loue but for feare for afterward he put him to death Hypocrits and carnall men may stand in some awe and feare a while but it is not of loue nor in truth or from the heart 2. the inner part is that with spirituall and renewed but in the wicked their verie mind is defiled Tit. 1.15 therefore in them there is no inner man see before qu. 26. Argum. 6. The Apostle desireth to be deliuered from his corruptible and sinfull bodie hoping then for perfect libertie but in the resurrection the carnall shall haue no such libertie they shall rise to greater miserie Augustine Ans. The deliuerance there spoken of is by iustification from sinne not in the resurrection Tolet. ibid. Contra. The Apostle euidently speaketh of beeing deliuered from this bodie of death that is his mortall bodie which shall not be till the resurrection Argu. 7. The children of God that are regenerate do onely find in themselues the fight combate betweene the spirit and flesh Gala. 5.17 as the Apostle doth here v. 22. Pareus Argum. 8. The vnregenerate doe not vse to giue thanks vnto God but they sacrifice to their owne net as the Prophet saith Hab. 1.16 they giue the praise to themselues But S. Paul here giueth thankes Faius Argum. 9. No man but by the spirit of God can hate and disalow that which is committed against the law of God as the Apostle doth here v. 15. Hyperius Argum. 10. To what end should the Apostle thus at large shew the effects and end of the law for their cause qui prorsus sunt à Deo alieni which are altogether straungers from God and care not for his law Faius by these and such like reasons it is concluded that S. Paul speaketh in the person of a man regenerate Quest. 37.
4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes so also Gorrhan cum spiritus noster per spiritum sanctum bona agit when our spirit by the spirit of God doth the things which are good it beareth witnesse that we are the sonnes of God 5. Most vnderstand this testimonie of the crie in our hearts when we call God our father which the Apostle spake of before Tolet. annot 14. Martyr Osiander clamor iste testimonium est this crying in our hearts is the testimonie Faius But Chrysostomes reason before alleadged reiecteth all these there is difference betweene the testimonie of the spirit it selfe and the effects and operations thereof and first the spirit inwardly perswadeth vs that we are the sonnes of God and then it maketh vs also in our hearts to crie Abba father 6. Theodoret vnderstandeth this testimonie of the spirit to be sacram doctrinam the sacred truth and doctrine which confirmeth vs to be the sonnes of God and so Lyranus interpreteth it de veritate catholicae fidei of the veritie of the catholike saith confirmed by the spirit by signes and miracles whereby we are adopted but the Apostle speaketh of an internall testimonie not of externall doctrine though by the preaching of the truth the testimonie of the spirit is wrought in vs. 7. Lyranâ—â— â—eside hath an other interpretation of the speciall reuelations which S. Paul and some othâ—â— had But the Apostle speaketh of that generall testimonie of the spirit of God which is wrought in the hearts of all the faithfull 8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts whereby we are assured that we are the sonnes of God as Sedulius vnderstandeth here the spirit it selfe which is giuen as an earnest pennie in our hearts 1. Cor. 2.22 perhibet testimonium in cordeper occultam inspirationem it giueth testimonie in our heart by secret inspiration Haymo and as Oecumenius non solius charismatis vox est sed donantis spiritus it is not onely the testimonie or voice of the graces of the spirit but of the spirit the giuer for first our spirit is assured by our faith loue godly life prayer invocation which are the fruites of the spirit then the spirit it selfe concurring with this testimonie of our heart sealeth it vp and maketh it sure these two testimonies must not be seuered for he that relyeth vpon the immediate testimonie and revelation of the spirit without this other testimonie deceiueth himselfe Pellican Quest. 20. Whether the testimonie of the spirit and of our spirit be one and the same 1. Some reading thus the spirit beareth witnes to our spirit are of opinion that this testimonie is but one the spirit of God testifieth and the spirit of man is testified vnto 〈◊〉 Ambrose expoundeth that this testimonie of the spirit is redditum spiritui nostro giâ—â— vnto our spirit but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witnes together with our spirit rather then to our spirit as doe reade L.G.B.V. for in this latter sense the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together or with 2. Some will haue the spirit of God and our spirit here both to giue testimonie but in one and the same thing as this clamor crie which the Apostle spake before of whereby we call Abba father is the testimonie of the spirit and of our heart together Tolet Faius so also Chrysostome ipse nos charismate suo nos loqui docuit he taught vs so to speake by his gift in vs so they will haue the meaning to be this that this calling Abba father is both the testimonie of our heart and of the spirit whence it proceedeth but the crying Abba father is the effect of the testimonie of the spirit it is not the testimonie it selfe for first the spirit obsignat c. sealeth in our hearts that we are the sonnes of God then apperit os it openeth our mouth Beza 3. Pererius reporteth the opinion of some which make the testimonie of the spirit to be the generall promise sealed in the Scriptures that God loueth those which beleeue in him and the testimonie of our spirit to be that particular apprehension which euerie one hath as that he loueth God and beleeueth in him and so the testimonie of the spirit should frame the proposition in generall and the testimonie of our spirit should inferre the assumption but this testimonie of the spirit whereof the Apostle speaketh is not the externall and generall promise but the particular euidence which euerie one hath in himselfe that he is the Sonne of God 4. So then here are two testimonies the one is of our owne spirit which by the peace of conscience faith and other graces of the spirit in vs doth assure vs that we are the sonnes of God Mart. and of this testimonie the Apostle speaketh 1. Ioh. 3.21 that if our owne heart condemne vs not we haue bouldnes with God but this must be the spirit of a man regenerate not the naturall soule of man as Origen here well obserueth a difference betweene the soule and the spirit as the Apostle doth distinguish them 1. Cor. 2.11 2. Thess. 23. Pareus the other testimonie is of the spirit of God that confirmeth this testimonie of our heart which of it selfe is but weake if it were not supported by the spirit then seeing the testimonie of our owne spirit is weake it pleaseth God for our further confirmation to ioyne thereunto the testimonie of his spirit Mart. like as in battell they are called syâ—machi striuers together which doe one helpe the other so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together that we are the sonnes of God Erasmus Beza Caiet Mart. Pareus Faius all these make here two testimonies of the spirit of God and our owne spirit Quest. 21. How we are said to be heires and what our inheritance is v. 7. If we be children then also heires 1. Chrysostome here well observeth the Apostles wisdome who while he spake of heauie things as what they should suffer if they liued after the flesh v. 13. passed it ouer quickly but now treating of the priuiledges of the faithfull and of the good things which are giuen vnto them he amplyfieth his speach that they are Sonnes and not onely so but heires and heires of great things euen of God and ioynt heires with Christ. 2. Origen also here noteth that the Apostle still ex consequentibus syllogismum nectit doth frame a syllogisme by the consequents as ye haue receiued the spirit of adoption therefore ye are sonnes if sonnes ye are heires for the servant expecteth a reward the sonne looketh for the inheritance and if heires then the heires of God and heires of glorie 3. But there is great difference betweene this inheritance and the inheritances of men 1. Origen noteth that with men all sonnes
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
infusion of grace and he well sheweth out of Thomas that two things are required vnto faith first the propounding of such things as are to be beleeued then the assent thereunto and two things make this assent the outward perswasion by the preaching of the word and the inward and supernaturall operation of the spirit Obiect 4. S. Paul was instructed by reuelation from Christ therefore all faith commeth not by hearing Ans. The Apostle speaketh here of the ordinarie meanes whereby faith is engendered not confining or limiting the spirit of God but that by extraordinarie meanes yea without any meanes at all faith may be wrought Obiect 5. If faith come by hearing then it sufficeth to heare without any sifting or examining of that which we heare Ans. 1. Faith commeth not by hearing of euery word but the word of God and that is the word of God not which Christ onely preached but which the Apostles also receaued from him and which now is preached in the Church from the mouth of the Apostles as Origen here noteth 2. and the word must be receiued without any curious disquisition for there are two kind of examinations one is according to the iudgement of the sensuall and carnall man and so the word must not be examined as the Scribes and Pharisies thus examined the doctrine of Christ according to their owne blind vnderstanding and so reiected it there is an examination according to the spirit as the brethren of Berea examined the Apostles preachings according to the Scriptures Act. 17.11 and of this kinde of examination speaketh Saint Paul 1. Thess. 5.21 trie all things and keepe that which is good Quest. 24. Whether the Apostle meane the Iewes or Gentiles Haue they not heard v. 18. 1. Some thinke that the Apostle goeth about to prooue that the Iewes had heard the Gospel if the remote partes of the world haue heard much more the Iewes Chrysostome so also Haymo and he giueth this reason because Ierusalem was situate in the middes of the earth Ephes. 5.5 This is Ierusalem I haue set her in the middes of the nations that are 〈◊〉 about her and he giueth fowre reasons thereof wherefore Ierusalem was in the middes of the earth 1. because Israel onely had the true knowledge of God that other â—â—ions by them also might be prouoked to the true worship 2. and if they did keepe the law of God that they might be had in honour of all nations as in Dauid and Salomons time 3. if they breake the law of God that they might be afflicted one euery side as they were 4. and because Christ was to be borne of that nation that the fame of his doctrine and miracles might be the more easily dispersed abroad to this effect Haymo so also Pet. Martyr Gryneus Beza Iunius doe vnderstand this to be spoken of the Iewes but not in the same manner Martyr thinketh that it is a direct proofe that the Iewes had heard the Gospel least they should excuse themselues that they had not heard Gryneus thinketh the obiection is to be framed thus seeing faith commeth by hearing the Iewes not hauing â—â—rth may seeme not to haue heard Beza doth inferre an other sense as though the Iewes should obiect thus you say that the Gentiles are called to the knowledge of God and so haue heard why haue not the Iewes heard also and so the Apostle by way of concession should grant that not onely they but all the world hath heard beside Iunius doth thus gather the obiection that the Iewes beeing charged that they beleeued not the Gospel might be somewhat excused because they had not heard But this had beene a superfluous obiection to doubt whether the Iewes had heard or not of Christ seeing all Christs miracles were wrought among them there he was borne liued suffered died and rose againe there the Gospell was first preached by the Apostles so that no doubt could be made thereof 2. Wherefore it is rather vnderstood of the Gentiles and it is a proofe that the Gospel was preached vnto them by a propheticall testimonie of the Psalme thus Calvin Hyperius Faius Tolet. 3. Or rather it may indifferently be vnderstood both of the Gentiles and Iewes that none of them could plead ignorance seeing that in some sort the Gospel of Christ had bin notified to all the world Pareus Quest. 25. Whether that place of the 19. Psalme their sound went through all the earth be rightly cited by the Apostle 1. Concerning the words the Septuagint whom Saint Paul followeth haue an other word then is in the Hebrew text which saith cavam their line is gone through the earth the Septuagint read their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound keeping the sense though not the word to make it answer vnto the next words following and their words vnto the end of the world and the Apostle retaineth that word sound hauing respect vnto the present accomplishment of that prophesie in the preaching of the Gospel by the Apostles to all the world which was indeed a line and rule of faith vnto all Osiand 2. But a greater question is about the sense of that place Psal. 19.4 where the Prophet Dauid seemeth directly to speake of the heauens how they doe set forth the glorie of God in such euident sort that as with a loud voice they proclaime the same to all the world for the answer vnto this doubt there are diuerse interpretations 1. Some make the sense of that place allegorically by the heauens vnderstanding the Apostles by the sunne Christ and so they will haue the Apostles and their preaching vnderstood by an allegorie thus Augustine and some other of the fathers and Pet. Martyr consenteth with them But we are not to flee vnto allegories where the litterall sense will serue and it is euident that the Prophet in that place litterally speaketh of the materiall heauens 2. Some other thinke that the Apostle alludeth onely vnto that place he citeth it not as a testimonie Martyr and Pareus refuse not this interpretation though they insist not vpon it and Origen hath the like obseruation vpon the 6. to the Romans obseruanda est consuetudo Apostoli c. the custome of the Apostle must be obserued that not alwaies when he assumeth any thing out of the Scriptures he assumeth the whole text as it lyeth c. But if the Apostle had onely alluded vnto that place it had beene no sufficient proofe of the matter in hand 3. Some thinke that the Prophet in that place speaketh indeed of the materiall heauens and the Apostle in the same sense alleadgeth the Prophet that it should not seeme so strange a thing for the Gentiles to haue the Gospel preached vnto them seeing that from the beginning he spake vnto them by the knowledge of his creatures Calvin Hyperius Faius But then this allegation had beene impertinent for the Apostle speaketh of that hearing which begetteth faith faith commeth by hearing and then it followeth haue they not heard and
esse activam causam peccati that God is the actiue cause of sinne Antid p. 715. and the like slaunder is vttered by Becanus p. 6. that the God of the Calvinists is author peccati the author of sinne See more hereof c. 9. quest 18. 11. Quest. Of the meaning of those words Let their table be made a snare c. v. 9. 1. Concerning the place here cited out of Psal. 69. v. 22. Origen obserueth that the Apostle doth not tie himselfe to so many words for some he addeth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a net or trappe which neither the Hebrew nor the Septuagint haue and some he omitteth as coram ipsis before them so also Erasmus but Beza obserueth that this latter is not omitted for vnto them is equivalent to before them further both Martyr Beza Pareus Calvin thinke that the Hebrew word lishlomius signifieth pacifica their prosperous things which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a retribution as though the word were leshillomiâ—â— retributions but Iunius and Pagnine doe there interpret the world lishlominâ— retributions because of the preposition lamed being set before which signifieth for a recompence or retribution 2. Now for the meaning of the words 1. Origen by their table vnderstandeth the Scriptures which were a scandale vnto them in that they peruerted them to their owne hurt as where the Scriptures describe the Messiah to be a glorious deliuerer which must be vnderstood spiritually they were offended because they looked for a temporall deliuerance 2. Haymo doth vnderstand by the table collatio verberum in mensa their conferences together at the table how to take Christ but in this sense their table was a snare to others rather then to themselues 3. Lyranus doth thus distinguish these three their table because a snare in perverting the Scriptures and a trappe when they were taken by Titus and Vespasian and a scandale when to the infamie and opprobrie of that nation their nobles were put to torment and shamefull death by the Romanes 4. But the better interpretation is this by the table as Chrysostome expoundeth we vnderstand omnes illorum delicia all things wherein they delighted as their prosperitie their publike state their Temple Calvin the hauing of the Scriptures sacrifices and such other spirituall or temporall blessings the Prophet prayeth that all may be turned to their hurt and he vseth three similitudes let them be a snare as birds are taken when they thinke to find foode a trappe as beasts are caught and entrapped in the net and a scandale as that whereat men doe stumble in their going and running and fall 3. For a recompence vnto them 1. The interlin glosse vnderstandeth the retribution of eternall death 2. Haymo and Lyranus haue speciall reference to Christ that as they would haue blotted out his name so their name is perished as they killed him so they were killed of the Romanes 3. but it generally rather sheweth a retalion and recompense in their iust punishment for all the wrongs and iniuries which they had offered to the seruants of God and specially to Christ himselfe Pareus 4. Let their eyes be darkened and bowe downe their backe 1. Lyranus by the darkening of the eyes interpreteth the error of their vnderstanding and by the bowing of their backes the error of their will 2. Gorrhan vnderstandeth error in faith and manners 3. deprime â—â—eribus conscientiae hold them downe with the burthen of their conscience Pellic. aeterna servitute opprime oppresse them and keepe them vnder with euerlasting seruitude Melancthon following Chrysostome and Theophylact. 4. But the generall sense is better that they are deprived of all strength both inward and outward for the backe or loines as it is in the Hebrewe signifieth the strength so their eyes are blinded they are voide of all vnderstanding in spirituall things and they are likewise depriued of all grace and strength both spirituall they haue no endeauour or will to that which is good Genevens Pareus as also temporall their authoritie and gouernment is taken from them they liue in perpetuall seruitude Gryneus Quest. 12. Whether it be lawfull to vse any imprecation as Dauid doth here 1. Origen seemeth to be of opinion that it is not lawfull and therefore he hath here a strange interpretation he thinketh the Prophet prayeth not against the Israelites but for them that their eyes might be darkened ne videant perversa that they see not peruerse things as it had beene happie for Marcion Basilides and Valentinus and other heretikes that they had not seene those perverse errors which they held But seeing both that which goeth before let their table be made a snare c. and that which followeth bowe downe their backe are imprecations made against them how can this comming between be taken to be a praier for them 2. Augustine agreeing in the same opinion that no imprecation is lawfull yet followeth an other imprecation he thinketh that the Prophet spake this non optantis voto sed spiritu providentis not as with a desire of one that wisheth but with the spirit of one foreseeing and foretelling what should happen lib. 1. de serm Dom. in monte so Haymo haec verba non optantis voto sed praedicentis officio dicuntur these words are not vttered with a wishing desire but by way of prediction c. so also the ordinar gloss and these reasons may be alleadged against imprecations 1. Our Blessed Sauiour biddeth vs to pray for our enemies Matth. 5.46 S. Paul also saith Rom. 12.14 Blesse them which persecute you blesse I say and curse not c. 2. The example of our Sauiour is against imprecations who prayed for his enemies he cursed them not 3. Yet we haue some forren examples of such as refused to make imprecations as Baâ—â—â—â— would not curse the people of Israel and a certaine woman Priest of Athens could not be hired to curse Alcibiades making this answer that it was her office to pray for other not to curse them much more should Christians abstaine from cursing 3. Wherefore for the solution of this question these distinctions must be premised 1. the cause must be considered whether it be priuate which concerneth ones person onely in which cause it is vnlawful to curse or whether it be publik concerning the glory of God wherein imprecations are vsed as S. Peter sentenced Ananias to death Act. 5. laid a curse vpoÌ„ S. Magus Act. 8. S. Paul cursed Elymas the sorcerer Act. 13. or it may be a priuate cause yet ioined with the glory of God as Elisha cursed the children which called him bald head 1. King 2. 2. The condition calling of them which vse imprecations must be considered whether they do it of a priuate affection which is vnlawfull or of a propheticall spirit as the Prophets Apostles did as it is said of Paul that wheÌ„ he cursed Elymas he was ful of the H. Ghost Act. 13.9 herein they as Prophets
you shall hardly finde one cui oranti aliquid inanis cogitationis non occurrat c. who in his prayer thinketh not of some vaine thing Quest. 40. Of the things which S. Paul would haue them pray for He willeth them to pray for these two reasons first that he may be deliuered from the vnbeleeuers in Iudea 1. S. Paul did knowe by the reuelation of the spirit that many troubles should be raised against him in Iudea by the adversaries of the Gospel as he saith Act. 20.23 The holy Ghost witnesseth that in euerie citie bonds and afflictions abide me and although they persecuted all the Apostles yet they had a speciall spite at Paul as being the most earnest impugner of the ceremonies of the law and like as they serued Christ his master who after he had done all good to the Iewes was put to death at Ierusalem so he looked to be serued hereby he sheweth how necessarie it was that they should make request for his deliuerance seeing he was to goe among so many wolues magis feras rabidas quà m homine◠rather so many savage beasts then men 2. he saith not pray vt hos impugnem superem that I may vanquish and ouercome them but onely be deliuered from them not be hindered by them in his course Theophyl 3. and this he prayeth non quod pati metuat not that he was afraide to suffer but that his course might not be hindered in performing that seruice to the Saints and in accomplishing his desire to see the Romanes Origen for otherwise S. Paul was readie in himselfe not onely to be bound but to die at Ierusalem Act. 21.13 4. Neither was S. Paul heard altogether in this desire for though he escaped death at Ierusalem which was conspired by the Iewes yet he was not deliuered out of bonds so God heareth the requests of his Saints in temporall things so farre forth as it shall be for his glorie Pareus And that my service may be accepted of the Saints this is the second thing that he would haue them pray for 1. As S. Paul feared the practises of the incredulous Iews so he doubted the sinister suspitions which might be conceiued of him euen among the brethren which were zealous of the lawe least his seruice herein should not be acceptable vnto them 2. Some vnderstand it otherwise that it may be acceptable that is sufficiens sufficient to releeue their necessities Gorrhan some that my seruice acceptabile fiat apud Deum may be acceptable vnto God Greek scholiast Lyran. but the first sense is the fittest that his seruice be not preiudiced by the sinister opinions which might be conceiued of him as Iames saith vnto him Act. 21.21 Thou seest brother how many Iewes there are which beleeue and they are all zealous of the lawe and they are informed of thee that thou teachest all the Iewes which are among the Gentiles to forsake Moses vnto such the Apostle prayeth that his seruice might be welcome and accepted Quest. 41. Of the fruites of the prayer of the Romanes for S. Paul Here followe two effects of their prayer The first in respect of themselues that I may come vnto you with ioy 1. Chrysostome here noteth that as the Apostle begunne his epistle wishing that he might haue a prosperous iourney to come vnto them c. 1.11 so he concludeth 2. it was for their profit that he should come vnto them an effect of the first part of their prayer that he might be deliuered and that he might come vnto them with ioy a fruit of the other part that his seruice might be accepted of the Saints for otherwise he should come with heauie cheare 3. he addeth by the will of God which condition he inferteth c. 1.11 both to free himselfe from the suspition of inconstancie if it should fall out otherwise and to this ende that if Gods will were otherwise that he should not come with such ioy as indeede he did not in respect of his outward bonds they might more patiently beare it The other effect and fruit is common to the Apostle with them that I may be refreshed with you 1. where Chrysostome noteth the modestie of S. Paul he saith not to teach and instruct you but to be comforted 2. Haymo obserueth in the word to be refreshed that he desireth refrigerium refreshing qui calore solis vritur who is burnt with the heate of the Sunne as they which striue or fight so the Apostle had laboured in fighting against the profane Philosophers vnbeleeuing Iewes gainsaying heretickes and now he desireth ease and refreshing some referre it to the griefe and vexation which the Apostle had by reason of the mutuall conflicts and contentions among the Romanes as he saith elsewhere Who is offended and I burne not from the which he should finde ease and refreshing in their mutuall concord Gorrhan but Theophylact better vnderstandeth it of the generall comfort which they should haue one by an other you in me ob doctrinam for the spirituall doctrine which you shall receiue and I in you ob auctam fidem for your faith encreased Origen addeth non corporalem requiem quaerit Paulus Paul seeketh not corporall rest but the spirituall comfort and rest in God Quest. 42. Of the Apostles salutation The God of peace c. 1. As the Apostle beganne his epistle with the salutation of peace so he endeth the same as his manner is consuevit auditoribus bene precari he is accustomed to wish well vnto his auditors after he hath instructed them 2. He saith the God of peace giuing such titles vnto God as best fit the present argument as he said before v. 5. the God of patience and consolation and v. 13. the God of hope so now the God of peace he meaneth Christ Iesus whom he calleth the Lord of peace 2. Thess. 3.16 who hath left the inheritance of peace vnto his Church 3. And he is called the God of peace both passively that they may finde peace with God and haue God at peace with them and actiuely that God would preserue them in peace and vnitie among themselues 4. He simply wisheth not vnto them peace but true peace euen the peace of God qui pax est vera who is the true peace that till he come or whether he come or not the God of peace may be with them 5. And he wisheth vnto them peace both in generall that they may be replenished with all spirituall benediction and in particular in respect of those diuisions and dissentions which were among them 4. Places of Doctrine Doct. 1. That Christs holy example must be imitated of Christians v. 3. For Christ also would not please himselfe c. As here the Apostle propoundeth the most holy example of our Blessed Sauiour herein to be followed that we should one seeke the good of an other so euery where the Apostles doe presse the example of their and our Master to be imitated in all other holy duties as
order of placing the Epistles and why this to the Romanes is set first 20. qu. Vnto whome this Epistle to the Romanes was written and from whence 21. qu. Of the excellencie and worthines of this Epistle Questions vpon the first Chapter Quest. 1. Why Paul setteth his name before this Epistle 2. qu. Of the two names of the Apostle Saul and Paul what they signifie 3. quest Vpon what occasion the name Saul was turned to Paul 4. qu. At what time the Apostles name beganne to be called Paul 5. qu. In what sense Paul calleth himselfe the seruant of Iesus Christ. 6. qu. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Ioh. 15.15 7. qu. How S. Paul saith called to be an Apostle 8. qu. Of the office and calling of an Apostle what it is 9. qu. Diuers points wherein consisteth the excellencie of the Apostleship 10. qu. How S. Paul is said to be set or put apart for the Gospel of God 11. qu. Of the description of the Gospel 12. qu. Whether the Gospel be comprehended in the old Testament 13. qu. How Christ is saide to be made of Dauid after the flesh 14. qu. How it can be shewed that Christ was borne of the seede and posteritie of David 15. qu. Whether Christ descended of David by Salomon or Nathan 16. qu. Of the meaning of these words v. 4. declared mightily to be the Sonne of God c. 17. qu. Of the meaning of these words declared to be the Sonne of God in power 18. qu. Of these words according to the spirit of sanctification v. 4. 19. qu. Of these words by the resurrection of the dead 20. qu. Of these words v. 5. By whome we haue receiued grace and Apostleship 21. qu. Of the persons whome the Apostle saluteth To all you that be at Rome c. 22. qu. What the Apostle vnderstandeth by grace and peace v. 7. 23. qu. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 24. qu. How the faith of the Romanes was published through the world 25. qu. Of the singular faith of the Romans 26. qu. Whether the Church of Rome were first founded by S. Peter 27. qu. The place Act. 28.21 reconciled 28. qu. Whether this be an oath God is my witnesse v. 9. 29. qu. Whether it be lawfull to sweare and vpon what occasion 30. qu. How Paul is said to serue in the spirit 31. qu. What prosperous iourney the Apostle meaneth v. 10. 32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes 33. qu. Of the impediments whereby Saint Paul was letted to come vnto the Romans 34. qu. Why S. Paul expresseth not the cause in particular what letted him 35. qu. Whether Saint Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 36. qu. How S. Paul was a debter vnto all v. 14. 37. qu. Whom S. Paul vnderstandeth by the Grecians and Barbarians 38. qu. How Paul is not ashamed of the Gospel v. 16. 39. qu. What the Gospel or Evangel signifieth 40. qu. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth 41. qu. Of the difference betweene the Law and the Gospel 42. qu. Why the Iewes are named before the Grecians v. 16. 43. qu. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 44. qu. Of the meaning of these words v. 17 is reuealed from faith to faith 45. qu. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue 46. qu. Whether S. Paul in citing this saying followeth the Prophets sense 47. qu. How the wrath of God is saide to be reuealed from heauen against all vnrighteousnes 48. qu. What it is to withhold the truth in vnrighteousnes v. 18. 49. qu. What the Apostle meaneth by these words v. 19. That which may be knowne of God is manifest in them 50. qu. Of the waies and meanes whereby the Lord doth manifest himselfe vnto men 51. qu. What invisible things of God the Apostle speaketh of and how they are made knowne vnto vs. 52. qu. Of the knowledge which the Philophers had of God and by what meanes they attained vnto it 53. qu. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of S. Paul 54. qu. Of the meaning of these words that they should be inexcusable v. 20. 55. qu. Whether there is any naturall knowledge of God in man 56. qu. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 57. qu. Whether any of the Philosophers were saued by that naturall knowledge which they had of God 58. qu. Seeing that the naturall knowledge which the Heathen had was not sufficient vnto saluation how are they thereby made inexcusable 59. qu. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 60. qu. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 61. qu. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 62. qu. Of the diuers kinds of idolatrie among the heathen in worshipping the images of men and beasts v. 23. 63. qu. Of the grosse idolatrie of the heathen in worshipping the images of men beasts v. 23. 64. qu. How God is saide to haue deliuered them to their owne hearts lusts v. 24. 65. qu. How the Gentiles are saide to defile their bodies in themselues 66. qu. How they worshipped the creature rather then the Creator 67. qu. Of the vnnaturall sinnes of the heathen 68. qu. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 69. qu. How the Gentiles are said not to regard to know God v. 28. 70. qu. What it is to be deliuered vp to a reprobate minde 71. qu. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle v. 29 30. 72. qu. Of the order obserued by the Apostle in the particular enumeration of the sinnes of the Gentiles 73. qu. Of the particular sinnes of the Gentiles here rehearsed by the Apostle 74. qu. Of the true reading of the last vers 31. and the meaning thereof 75. qu. What a dangerous thing it is to be a fauourer and procurer of sinne in others 76. qu. How one may be accessarie to an others sinne 77. qu. Whether all the Gentiles were guiltie of the sinnes which are here rehearsed by the Apostle Questions vpon the second Chapter 1. qu. To whome the Apostle here speaketh Wherefore thou art inexcusable O man 2. qu. Whether one offend in iudging an other wherein he is guiltie himselfe 3. qu. Of these words v. 2. Wee know that the iudgement of God is according to truth 4. qu.
and Christ in generall 34. qu. Of the disparitie and vnlikenes betweene Adam and Christ in this comparison 35. qu. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam 36. qu. Some other opinions refused wherein this excellencie should consist 37. qu. In what sense the grace of God is said to haue abounded vnto more 38. qu. How all men are said to be iustified in Christ v. 18. 39. qu. Why the Apostle saith v. 19. By one mans disobedience many were made sinners and not all 40. qu. How many are said to be sinners in Adam 41. qu. How the law is said to haue entred thereupon v. 20. 42. qu. How the offence is saide to haue abounded by the entring of the law v. 20. 43. qu. How grace is said to haue abounded more 44. qu. Of the raigne of sinne vnto death and of grace vnto life Questions vpon the sixt Chapter 1. qu. Of the meaning of these words Shall we continue in sinne v. 1. 2. qu. What it is to die vnto sinne 3. qu. What it is to be baptized into Iesus Christ. 4. qu. Of the diuers significations of the word Baptisme and to be baptized 5. qu. What it is to be baptized into the death of Christ v. 3. 7. qu. Of the meaning of this phrase to be graft c. 8. qu. What resurrection the Apostle speaketh of v. 5. 9. qu. What is vnderstood by the old man v. 6. 10. qu. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroied 11. qu. How the dead are said to be freed frō sinne v. 7. 12. qu. What life the Apostle speaketh of v. 8. We beleeue that we shall also liue with him 13. qu. How death is said to haue bad dominion ouer Christ v. 9. 14. qu. How Christ is said to haue died to sinne v. 10. 15. qu. How Christ is said now to liue vnto God v. 10. 16. qu. Of these words v. 11. Likewise think ye c. 17. qu. How sinne is said not to raigne c. v. 12. 18. qu. What the Apostle meaneth by mortall bodie v. 12. 19. qu. Of these words that we should obey it in the lusts c. v. 12. 20. qu. How we are not to giue our members as weapons vnto sinne v. 13. 21. qu. What it is not to be vnder the law but vnder grace v. 14. 23. qu. Whether the Fathers also that liued vnder the law were not vnder grace 24. qu. What the Apostle meaneth by the forme of doctrine whereunto they were deliuered 25. qu. How we are made seruants of righteousnes 26. qu. Of the meaning of these words I speake after the manner of men because of your infirmitie v. 19. Questions vpon the seauenth Chapter 1. qu. How the law is said to haue dominion ouer a man as long as he liueth 2. qu. Whether the woman be simply free if the man be once dead 3. qu. Whether the woman haue not the like libertie and freedome in respect of the bond of mariage as the man hath 4. qu. Why the Apostle saith we are dead to the law v. 4. and not rather the law is dead to vs. 5. qu. How we are said to be mortified to and freed from the law 6. qu. What is meant by the bodie of Christ. 7. qu. Of the meaning of these words beeing dead vnto it 8. qu. What is meant by the newnes of the spirit and oldnes of the letter 9. qu. How S. Paul beeing brought vp in the knowledge of the law could say I knew not lust v. 7. and I was aliue without the law v. 9. 10. qu. What law the Apostle speaketh of v. 7. is the law of sinne 11. qu. What lust or concupiscence the Apostle speaketh of I had not knowne lust c. except c. 12. qu. Why the Apostle giueth instance in the tenth Command Thou shalt not lust and alledgeth not all the words of the law 13. qu. What sinne the Apostle meaneth v. 8. sinne tooke an occasion c. 14. qu. How sinne tooke occasion by the Law 15. qu. Of what time S. Paul speaketh when he knew not the law and afterward sinne tooke occasion by the law c. 16. What the Apostle meaneth by all concupiscence 17. qu. In what sense the Apostle saith Sinne was dead and he aliue without the law v. 8. 18. qu. How sinne is said to haue revived 19. qu. How sinne is said to haue deceiued 20. qu. How sinne is said to haue slaine him 21. qu. How the law is said to be holy iust good and likewise the commandement 22. qu. How sinne is said to be out of measure sinnefull 23. qu. How the law is said to be spirituall 24. qu. How the Apostle saith he is carnall and sold vnder sinne v. 17. 25. qu. Of these words v. 15. I allow not what I doe what I would that doe I not 26. qu. What the Apostle vnderstandeth by flesh I know that in me that is my flesh dwelleth no good thing c. v. 18. 27. qu. How the Apostle saith To will is present with me c. but I find no meanes to performe c. v. 18. 28. qu. Of the meaning of these words v. 21. I finde a law c. 29. qu. How the Apostle saith Euill is present with me v. 21. 30. qu. Of these words I delight in the law of God c. v. 22 23. of the number of these laws and what they are 31. qu. Why these are called Laws and why they are said the one to be in the inner man the other in the members 32. qu. Of the Apostles exclamation O wretched man that I am 33. qu. What the Apostle vnderstandeth by this bodie of death from the which he desireth to be deliuered 34. qu. Why the Apostle giueth thankes to God v. 25. 35. qu. Of these words I in my minde serue the law of God c. 36. qu. Of that famous question whether S. Paul doe speake in his owne person or of an other here in this chapter Questions vpon the eight Chapter 1. qu. Who are said to be in Christ. 2. qu. What is meant by the law of the spirit of life 3. qu. What is vnderstood by the law of sinne and death 4. qu. Of the best reading of the 3. v. 5. qu. What is meant by the similitude of sinfull flesh 6. qu. Of these words And for sinne condemned sinne in the flesh 7. qu. How Christ condemned sinne in the flesh 8. qu. Who are after the flesh and sauour the things of the flesh 9. qu. How the wisdome of the flesh is enmitie against God 10. qu. How they which are in the flesh cannot please God v. 8. 11. qu. Of the dwelling of the spirit of God in vs v. 9. 12. qu. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 13. qu. How the quickning of the dead is ascribed to 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
leaueth it in doubt whether this defect in the style were to be ascribed vnto Paul himselfe or to Tertius his Scribe 2. Hierome although he be variable and diuers in this matter yet thinketh that S. Paul though he were eloquent in his owne tongue yet hath no pure Greeke style but such as the Cilicians vsed and was very full of Hebraismes 3. Yea S. Paul himselfe seemeth to acknowledge his want of eloquence 2. Cor. 11.6 Though I be rude in speaking yet am I not so in knowledge 4. and S. Peter saith of S. Pauls Epistles that many things therein are hard to be vnderstood Thus it is obiected against S. Pauls style Contra. 1. The reason why S. Paul seemeth sometime to breake off abruptly and leaue his sentences imperfect is because of the sublimitie depth of those great mysteries which he handleth whereby he is forced often to breake forth into admiration as Rom. 11.33 O the deepenes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements c. And this proceedeth also from the earnestnes of the apostle that sometime he seemeth extra se raptus to be rauished beside himselfe Martyr But as for his Scribe Tertius it is not to be thought that he writ otherwise then S. Paul endited and therfore the style and manner of writing is to be imputed to Paul the author not to the writer which is such that as Beza wel inferreth nihil pâ—ruisse de tantis rebus non modo divinius sed ornatius aut accommodatius dici nothing could be more diuinely or elegantly saide of so great matters c. And this diuine kinde of writing which is frequent with the Apostle to fall into admiration and other such like affectionate speaches Origen well expresseth with this similitude that it fareth with the Apostle in treating of such diuine things as with a man that is brought into a Princes palace and lead out of one chamber into an other to behold the glorie and beautie thereof which while he taketh a diligent view of he is astonished and beginneth to wonder forgetting vnde illuc venerit aut quâ egressurus sit whence he came in thither or how he should got out againe ex praefat Martyr 2. And as touching Pauls Cilician speach it was fit and conuenient seeing S. Paul did write not onely to the learned but vnlearned also that he should attempes his speach to the capacitie and vnderstanding of all and because the Hebrew Scriptures were translated into the Greeke tongue which the beleeuing Gentiles were conuersant in it was also meete that the Apostle should so frame his Greeke style as that it might haue some relish of the Hebrew tongue out of the which the Scriptures were translated 3. Neither doth S. Paul acknowledge any imperfection in his speach or writing which he was perswaded he endited by the spirit of God but he so confesseth by way of concession because the false Apostles obiected against him the weaknes of speach so he saith thus much in effect admit it be so num rerum scientiam etiam mihi adimetis will ye also denie vnto me the knowledge of things 4. S. Peter doth not impute the hardnes of S. Pauls epistles to the obscuritie of the style but rather to the sublimitie and profunditie of the great mysteries which he treateth of which must needes be hard vnto our weake vnderstanding neither were his epistles hard but onely some things in his epistles and that not to all but to the vnstable and vnlearned who peruerred those things to their owne destruction 2. Pet. 3.16 Gryneus So that notwithstanding any thing obiected against S. Pauls style it appeareth to be answerable vnto the matter which he writeth of that as he entreateth of high graue and diuine matters so is his speach graue diuine peircing as Hierome himselfe confesseth that when he read S. Paul non verba sed toniâ—ru percipere that he perceiued thunder rather then words And Origen likewise though sometime he extenuateth S. Pauls style yet thus excellently writeth thereof against Celsus lib. 3. Sat scio si se attente illorum lectioni dederit aut admirabitur mentem viri vulgari dictione egregias complecti sententias aut nisi admiratus fuerit ipse ridiculus videbitur I know well if he read the Apostle well either he will wonder that such excellent matter is contained in so plaine speach or if he wonder not at it he will shew himselfe ridiculous 3. The questions and doubts discussed 1. Quest. Whether S. Paul were the Author of this Epistle Beside the generall consent of the Church of God both in times past and now that this Epistle was written by S. Paul as Ireneus lib. 5. cont Valent. Hierom. epist. ad Paulin. Eusebius Ecclesiast histor lib. 3. c. 3. with diuers others of the Fathers doe acknowledge this diuine Apostle to be the author it thus appeareth by better euidence out of the booke it selfe 1. By the inscription of the Epistle where the name of Paul is prefixed as in all other his epistles sauing that to the Hebrews in the which he concealeth his name as Hierome saith propter invidiam sui apud eos nominis because his name was enuied among them catalog scriptor 2. But beside the inscription of his name this Epistle endeth with that vsuall salutation which S. Paul annexeth in the ende of all his Epistles The grace of our Lord Iesus Christ be with you all Amen Rom. 16.24 which forme of salutation written with S. Pauls owne hand was his signe and marke in euery epistle 2. Thess. 3.18 Paraeus 3. Beside the style of the epistle and the matter agreeable to other writings of the holy Apostle doe euidently proclaime him to be the author Gryneus in c. 1. v. 1. 4. And it beeing resolued vpon that S. Paul was the author it followeth that this Epistle is of Canonicall authoritie because it was written by the spirit of God speaking in Paul for he saith I thinke that I haue the spirit of God 1. Cor. 7.40 and that Christ spake in him 2. Cor. 13.3 and that he receiued not his doctrine from man but by the reuelation of Iesus Christ Gal. 1.12 2. Quest. Of the birth the life acts and death of S. Paul 1. For the place of his birth Hierome thinketh that he was borne in Giscalis a towne in the tribe of Beniamin which beeing taken by the Romanes he then remooued with his parents to Tarsus but this agreeth not with S. Pauls owne narration that he was borne in Tarsus a citie of Cilicia Act. 22.2 which if it had not beene so his aduersaries would haue intrapped him and detected him of an vntruth 2. For his kinred he himselfe testifieth that he was of Israel an Ebrew of the Hebrews of the tribe of Beniamin Philip. 3.5 3. For his education he was brought vp vnder the feete of Gamaliel Act. 22.3 who was of great authoritie among the Iewes as it
the beginning of Claudius raigne but S. Pauls conuersion was 8. yeares before that in the 20. yeare of Tiberius for there remained three yeares of Tiberius raigne and 4. yeares almost of Caligula whome Claudius succeeded 2. But it is most like that S. Paul in that three daies space had reuealed vnto him the knowledge of Iesus Christ and of his Gospel which the Apostle saith he receiued by reuelation of Iesus Christ Galat. 1.12 so thinketh Beda in 9. c. Actor and the author of the scholastical historie c. 46. vpon the same booke And it is euidently gathered by the historie of S. Pauls conuersion set forth by S. Luke Act. c. 9. how presently vpon his conuersion S. Paul beganne to preach in the Synagogues that Christ was the Sonne of God He would not haue so preached vnto others if he had not beene before himselfe instructed in the waies of Christ. 3. Sixtus Senensis then is greatly deceiued who 1. tom bibliot deliuereth this out of Origen that S. Paul had learned the historie of the Gospel of S. Luke for both S. Lukes owne narration is against it who saith that straitway after S. Paul had recouered his sight by the laying on of the hands of Ananias he beganne to preach in the name of Iesus Act. 9. And S. Paul restifieth otherwise of himselfe Galat. 1.11 Now I certifie you brethren that the Gospel which was preached of me was not after man for neither receiued I it of man neither was I taught it but by the reuelation of Iesus Christ. 10. Quest. At what time Paul was first in bonds and of his going to Ierusalem how oft he went thither before he came into bonds Because S. Paul did write diuers of his Epistles while he had his libertie and some after the time of his imprisonment it shall not be amisse to examine this matter briefly when Paul beganne first to be restrained of his libertie which falling out at Ierusalem it must first be knowne how after and vpon what occasion he went vp to Ierusalem his iourneis then to Ierusalem are found to haue beene these foure 1. First he went to Ierusalem to see Peter which was three yeares after his conuersion And from Damascus where he was conuerted he went into Arabia and thence to Damascus and so to Ierusalem But here two doubts are mooued the first is that Saint Luke presently after S. Pauls escape out of Damascus maketh mention of his comming to Ierusalem Act. 9.26 but the answer here is that S. Luke in that storie omitteth many things which were done and so passeth ouer for breuitie sake that iourney of S. Paul into Arabia The other doubt is whether S. Paul preached at this his going to Arabia Hierome thinketh that he did not but that he was letted by the Spirit to preach the word in Arabia as afterward in Asia Act. 16.7 Pareus also is of the same iudgement because S. Paul speaking before king Agrippa how he preached at Damascus and at Ierusalem and in Iudea Act. 26.20 maketh no mention of his preaching in Arabia But seeing there were three yeares runne after S. Paul went from Damascus to Arabia before he returned to Ierusalem it is not like that S. Paul all this time was idle and in the same place Act. 26.20 though he make no particular mention of his preaching in Arabia yet he saith in generall that he preached to the Gentiles wherefore I rather subscribe here vnto the sentence of Chrysostome who thinketh that S. Paul at this time preached in Arabia and did other memorable things which for modestie sake he passeth ouer in silence 2. The second voiage of S. Paul to Ierusalem was when he with Barnabas carried releese from Antioch vnto the brethren at Ierusalem and in Iudea because the great famine which was through the whole world which fell out vnder Claudius Cesar as we read Act. 11.30 and 12.35 3. The third trauell of S. Paul to Ierusalem was that whereof he writeth Galat. 2.1 Then fourteene years after I went vp to Ierusalem But here likewise ariseth a double doubt first whether this iourney and that described Act. 15. were one and the same the second how these fourteene yeares are to be counted and where they must take beginning For the first Chrysostome and Hierome vpon the 2. to the Galatians seeme to be of opinion that these were two diuers iourneies and there may seeme some probabilitie hereof because S. Luke saith that Barnabas went with Paul Act. 15. But S. Paul saith beside Barnabas he tooke also Titus and S. Luke sheweth this to be the occasion that Paul and Barnabas were sent vp about the deciding of the question concerning circumsision But S. Paul saith he went vp by reuelation Gal. 2.2 Yet hereunto it may be thus answered that though Luke make no expresse mention of Titus yet he may be included in that generall addition They ordained that Paul and Barnabas and certaine other of them should goe c. Act. 15.2 And S. Paul might goe vp by reuelation and yet that other occasion also concurrè therewith Wherefore the opinion rather of Theodoret in 2. ad Galat. and of Beda in c. 15. Actor seemeth to be more sound that both these were but one iourney both because after this immediatly Paul and Barnabas deuided themselues Act. 15.39 and trauailed not together afterward to Ierusalem and Paul after this went not to Ierusalem but when he was there apprehended and taken Act. 21. The other doubt is where the computation of these 14. yeares must beginne 1. Beda and the author of the scholasticall historie vpon the 15. of the Acts and Thomas Lyranus Caietanus vpon the 2. to the Galat. thinke that they are to be counted from the time of S. Pauls conuersion 2. But the opinion of Hierome and Anselme is more probable that these 14. yeares beginne from S. Pauls first comming to Ierusalem which was 3. yeares after his conuersion whereof the Apostle maketh mention Galat. 2.18 for seeing he had spoken before of his first going to Ierusalem After three yeares I came againe to Ierusalem and saith afterward c. 2. Then fourteene yeares after I went vp againe to Ierusalem these 14. yeares must properly beginne where the other 3. yeares ende so that these 14. yeares were indeede 17. yeares from his conuersion But Pererius obiecteth that then the 17. yeare would fall out into the tenth yeare of Claudius Cesar which can not be for the Iewes were expelled from Rome by Claudius after this third going vp of Saint Paul to Ierusalem for Saint Luke in the 15. chap. maketh mention of Saint Pauls going vp to Ierusalem but the Iewes departure from Rome by the commandement of Claudius afterward he remembreth c. 18.2 now this dismissing of the Iewes from Ierusalem was in the ninth yeare of Claudius as Orosins writeth lib. 7. c. 4. and Beda lib. de 6. atatib Which obiection of Pererus may easily be answered for 1. he relieth onely vpon the credit of
in faith Pareus 4. And although S. Paul had giuen such excellent commendation before of their faith yet they might notwithstanding haue neede to be strengthened as Peter when he beganne to sinke in the waters had faith when he cried to Christ Saue me or els I perish yet Christ saith vnto him Why didst thou doubt O thou of little faith his faith had neede to be encreased 5. So here are three reasons of the Apostles desire to see them 1. that he might bestow vpon them some spirituall gift 2. to confirme and strengthen them 3. to be mutually comforted with them Aretius 33. Quest. Of the impediments whereby S. Paul was letted to come vnto the Romanes v. 13. I haue oftentimes purposed to come vnto you but haue beene let hitherto 1. Chrysostome thinketh he was hindred and letted by the Lord and so also Theophylact Dei iussis prohibeor I am inhibited by the commandement of God as Origen giueth instance of that place Act. 16.7 where Paul was not suffered by the spirit to goe into Bithynia 2. But Basil thinketh he was hindred by Satan as the Apostle saith he was letted by Sathan to come vnto the Thessalonians 1. Thessalon 2.18 where is to be considered a double difference betweene Gods hindering and Sathans first Sathan may hinder the outward actions but the inward purpose and desire he can not let but God can stay both secondly when Sathan hindereth it is by Gods permission for otherwise he could doe nothing but God often hindereth without the ministerie of Sathan at all Now in this place the first opinion is more agreeable because he entreated of God by prayer that he might haue a prosperous iourney therefore it seemeth that he letted him vnto whome he praied that he might haue opportunitie giuen him Tolet. 3. Origen ioyneth both together that he might be hindered first in the Lords purpose and then impediments might be cast in his way by Sathan so also Pareus Genevens and Aretius But for the former reason the first opinion is rather to be receiued 4. It beeing resolued vpon that God staied S. Pauls comming yet there is some diuersitie concerning the causes why the Lord should thus let him â—â— Sedulius thinketh that God saw not the hearts of the Romanes yet prepared to beleeue and therefore the Lord sent Paul then and not before quando praescâ—â—t eos creditâ—nos when he foresaw that they would beleeue But Sedulius is herein deceiued thinking that it was in the Romanes free-will to prepare their owne hearts to beleeue whereas euery good gift is of God Sam. 1.17 And if it were in mans power to beleeue every one might attaine vnto faith that would but the Apostle saith 2. Thess. 3.2 all men haue not saith And againe seeing the Apostle giueth such commendation of the Romanes saith there is no doubt but God had prepared their hearts 2. Hugo thinketh that Saint Paul was prohibited propter peccata Romanorum because of the sinnes of the Romanes This indeede sometimes is a let as Paul and Barnabas did shake off the dust of their feete against the Iewes and would no more preach vnto them because of their obstinacie and wilfull refusal Act. 13.51 Hyperius But this seemeth not to haue beene the cause here seeing the Apostle giueth such commendation of their faith v. 8. and of their goodnes c. 15.14 and obedience to the faith c. 16.19 3. There are also externall lets and impediments as his bonds imprisonment persecution Tolet. and he suffered by the way shipwracke and other casualties Aretius 4. But the most likely reason why the Lord staied S. Pauls comming to Rome was the necessitie of other Churches which the Lord would haue first established Gregorie teacheth this reason lib. 21. Moral c. 13. that God therefore letted him that he might more profit those Churches where he remained and S. Paul himselfe rendreth this reason Rom. 15.20 Therefore I haue beene oft let to come vnto you but now seeing I haue no more place in these quarters and also haue beene desirous many yeares againe to come vnto you c. his employment in other Churches deferred his comming to Rome Beza annot 34. Quest. Why S. Paul expresseth not the cause in particular which letted him 1. Gualter giueth this reason why the Apostle hauing diuers lets as namely new occasions continually offered in preaching the Gospel and beside his persecutions and afflictions and manifold troubles yet he maketh mention of none of these quia de his non poterat sine iactantiae suspicione because he could not speake of these things without suspition of boasting 2. But I rather approoue Chrysostomes reason non scrutatur Dominipropositum the Apostle doth not search into Gods purpose why such an Apostle was kept so long from such a famous citie when there was great hope of winning many vnto Christ it was sufficient that he was letted he is not curious to know the cause teaching vs thereby ne factorum rationem vnquam à Deo exigamus that we neuer require a reason of Gods works 3. And indeede Gods secret counsell herein is diuers waies vnsearchable 1. in respect of the teachers why sometime God sendeth many sometime few why some and not others why some are true pastors some wolues some true teachers some false 2. in regard of them which be taught why God sendeth preachers to one place and not vnto an other why Christ wrought miracles in Corazin and Bethsaida not in Tyrus and Sidon to bring them to repentance Matth. 11.21 3. and for the places why the Spirit suffered not Paul to preach in Asia and Bithynta Act. 16.6 7. And why in our daies in some certaine cities as at Constance God suffered the preaching of his Gospel to be intermitted 4. for the time why the Gospel is preached in some age and not in an other and some enioy it long some but a short time 5. for the manner why sometime the Gospel is preached obscurely and darkely sometime openly and manifestly why some preach it of enuie some of sincerities All these considerations doe set forth vnto vs how the iudgements of God are hid and vnsearchable Gryneus 4. And by this reason may the like obiection be answered why the Apostle was letted seeing his purpose was good that he might haue some fruite among them Because the Apostle beeing the Lords minister was not to prescribe the times and occasions fittest for the worke of the Gospel but to depend vpon God therein who best knewe how to sort out the best time for euerie purpose Quest. 35. Whether S. Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 1. S. Pauls desire was not absolute but conditionall if it were the will of God for so he saith that I might haue a prosperous iourney by the will of God to come vnto you 2. But here we must consider of the will of God as it is secret and hid and as it is manifest and
the Syrian translatour placeth them so by nature must be ioyned to vncircumcision not to keeping the lawe and it is a description of the Gentiles which haue vncircumcision by nature Pareus 2. Obiect The words of the Apostle are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummans as the Latine interpreter readeth perfecting the law which phrase Origen thus distinguisheth from the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe the lawe which the Apostle vseth v. 26. he that liueth according to the letter of the lawe is said to keepe it but he that keepeth it according to the spirituall sense is said to perfect or accomplish it Contra. But Beza here well obserueth that both these are here taken for one that the perfect keeping of the lawe is not here opposed to the imperfect keeping but the keeping and obseruing of the lawe is set against the not hauing care to keepe it but to rest onely in the outward signe and ceremonie Quest. 44. Of the explanation of certaine termes here vsed by the Apostle and of the letter and the spirit 1. v. 26. Where the Apostle saith if vncircumcision keepe the lawe by a Metonimie he vnderstandeth the vncircumcised the signe is taken for the thing signified but afterward it is taken for the signe it selfe 2. His vncircumcision shall be counted for circumcision that is it shall be as no circumcision Chrysostome readeth it shall be turned into circumcision it shall be all one as if he were circumcised 3. By the ordinances of the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some vnderstand the ceremonies and rites of the law But rather the morall duties of the lawe are thereby signified which the Gentiles performed hauing not the written lawe otherwise the rites and ceremonies of the lawe they could not obserue without the knowledge of the written lawe 4. Shall iudge thee To iudge is taken three wayes 1. Personally as it is said the Saints shall iudge the world 1. Cor. 6. shall personally stand against them in iudgement 2. actually as to iudge may be taken to accuse or testifie against as it is said v. 15. their thoughts accusing them 3. or by example as it is said the Ninevites and the Queene of the South shall iudge the Israelites so is it taken here the Gentiles going beyond the Iewes in example of life shall condemne them that is shewe them to be worthie of iudgement for their euill life Mart. Calvin Pareus 5. What is meant by the letter and spirit there are diuerse expositions 1. Sometime Augustine by the letter vnderstandeth the litterall sense of the lawe by the spirit the spirituall sense exposit in epist. ad Roman so also Origen he transgresseth the lawe qui spiritualem eius non tenet sensum who keepeth not the spirituall sense but euen the spirituall sense of the lawe if it were apprehended onely and the heart not thereby circumcised and reformed was in the Apostles sense but literall 2. some by the letter vnderstand legem scriptam the lawe written as separate from the grace of Christ as the Syrian interpreter readeth scripturam the Scripture which is so called because it was written in tables of stone gloss interlin 3. But it is better here more specially applyed to circumcision so that the letter and circumcision are here taken pro literali circumcisione for litterall circumcision Calvin Pareus that is the externall signe and ceremonie of circumcision onely according to the letter of the lawe which was made literalibus cultris with literall that is externall knifes Gorrhan and by the spirit is not vnderstood the soule as Tolet following Chrysostome but the efficacie of grace wrought in the soule by the spirit of God and so Augustine taketh it els where thus describing the circumcision of the heart quam facit non litera legis docent minans sed spiritus Dei sanans adiuvans which not the letter of the law teaching and threatning but the spirit of God worketh healing and helping lib. de spirit liter c. 8. so then there is no difference quoad rem in respect of the thing which is propounded betweene the spirit and the letter sed quoad animi affectum but in respect of the affection of the mind and the inward operation of the spirit Mart. for euen he that heareth the Gospell but beleeueth it not may be said to be a Gospeller according to the letter not after the spirit 6. By transgressing the lawe is meant the voluntarie breaking thereof not the fayling therein thorough ignorance or infirmitie Mart. as Origen noteth Paul himselfe did not alwaies keepe the lawe non tamen fuit praevaricator legis yet he was not a prevaricator or transgressor of the lawe 7. v. 28. He is not a Iewe which is a Iewe outward here must be vnderstood the word onely he was not a Iewe indeed that was onely so outwardly And in this sense the Apostle saith els where he was not sent to baptize that is onely Martyr Quest. 45. Of two kinds of Iewes and two kinds of circumcision v. 28. v. 28. He is not a Iewe which is one outwardly c. 1. The Apostle here maketh a double comparison both of the persons setting a circumcised Iewe not keeping the lawe against an vncircumcised Gentile keeping of the lawe and of the things betweene inward circumcision of the heart and outward in the flesh onely Mart. 2. And here there is a fowrefold antithesis or exposition 1. From the formes the one is within the other without in outward appearance onely 2. from the subiect one is in the heart the other in the flesh 3. from the efficient one is wrought by the spirit the other is in the letter it consisteth in literall and ceremoniall observations 4. from the ende the one hath praise of God the other is commended onely of men Gryneus 3. Hence the Apostle prooueth by three arguments that the spirituall circumcision is better then the carnall 1. That is best which is in secret and in truth then that which is openly and in shewe onely 2. and that which is wrought by the spirit is more excellent then that which is in the letter 3. and that hath the preheminence whose praise is of God 4. This distinction of spirituall and morall circumcision S. Paul hath out of Moses Deut. 10.16 Circumcise the foreskinne of your heart Deut. 30.6 The Lord thy God will circumcise thine heart which the Apostle further describeth thus Coloss. 2.11 In whom yee are also circumcised with circumcision made without hands by putting off the sinfull bodie of the flesh thorough the circumcision of Christ. And as there are two kinds of circumcision so there is also a twofold vncircumcision as Burgens noteth addition 1. out of the Prophet Ieremie c. 9.26 All the nations are vncircumcised and all the house of Israel are vncircumcised in the heart there is then an vncircumcision of the heart and an other of the flesh 5. Yet this must not be so vnderstood as though there were
said to be true 1. not onely effective because he effecteth his promises which he made to Abraham as concerning the land of promise and concerning Christ Haymo but essentialiter he is essentially true and constant in himselfe he can not lieâ— Man is saide to be true because he will not sometime lie though he may and can lie Bâ—â— God is so true that he can not lie neither doth this argue an impotencie of nature in God for as in a man posse mentiri to can or be able to lie argueth an infirmitie rather then power so in God it sheweth his power that he can not lie because it is contrarie to his 〈◊〉 Faius 4. It will be obiected that God sent a lying spirit into the mouthes of Ahabs false prophets how then is God true that sendeth forth a lying spirit Ans. Sathan was indeede the author of that lying and offered himselfe to goe God onely permitted and suffered him efficaciam erroris dedit and gaue way and efficacie of error and by his iust iudgement deliuered Ahab ouer to be deceiued and deluded by them God was no way accessarie vnto the act of lying Faius 5. This saying of the Apostle God is true though it be not cited out of any speciall text of Scripture yet it may be collected out of diuers places vnto the which it is agreeable as Numb 23.18 God is not as man that he should lie Psal. 85.15 God is great in kindnes and truth Psal. 36.6 Thy truth reacheth vnto the clouds Psal. 89.33 I will not falsifie my truth Ier. 10.10 The Lord is the God of truth he is the liuing God and an euerlasting king Out of all these places or any of them may this sentence be alleadged Pareus Perer. 4. Quest. How euery man is said to be a lyar 1. Foure waies is a man giuen to lying 1. by the circumstance of his nature because he is mutable and readie to alter and change his purpose 2. by the prauitie and peruersnes of his will in not keeping that which he hath promised 3. in the vanitie of his minde in delighting in lies and giuing eare vnto fables 4. in his malice in inventing and deuising lies many times to beguile and deceiue Gryneus Martyr 2. Hugo thus distinguisheth these kinds of lying there is triplex vanitas a threefold vanitie which a threefold lying followeth there is vanitas essentiae the vanitie of mans nature and essence which is to be mutable and changeable and this is common to man with all other creatures and hence is the first kind before spoken of then there is vanitas miseriae the vanitie of miserie and wretchednes which is incident to all liuing things such is the miserie of mans nature that neither he can doe what he would neither yet often will doe that which he can hence is the peruersnes of the will in not performing and keeping that which is promised which is the second kind before spoken of the third is vanitas culpae the vanitie of sinne which is proper onely to the reasonable creature hence are the two last kinds before spoken of either to giue eare vnto lies or to deuise them 3. But there is great difference betweene mentiri mendacium dicere betweene lying and telling of a lie one is said to lie when he doth it anima fallendi with a mind to deceiue one may tell a lie and yet not lie himselfe when he reporteth that which is false as many such false and fabulous things are found in Herodotus and Plinie Faius 4. Augustine distinguisheth a lie into three kinds there is perniciosum officiosum iocosuas a pernicious lie which is to deceiue and to doe hurt an officious lie which is made to preserue an others life and a lie made in merriment in sport none of these lies can be iustified but the first is the worst But here is no place at large to handle these things I referre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus chap. 20. 5. Quest. Whether euery man can be said to be a liar Origen here mooueth this doubt if euery man be a liar then Paul also was a liar and Dauid for they were men 1. Hierome vpon this place would haue this generall particle all to be restrained and to be taken for the most part as when S. Paul saith All seeke their owne and Psal. 14.5 All are gone out of the way But it is euident v. 12. of this chapter that the Apostle vnderstandeth all without any exception 2. Some by omnis euery one vnderstand the Iew or such as were incredulous gloss ordinar But Beza well maketh a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient vnfaithfull which be affirmed onely of some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liar which he ascribeth to all without exception 3. An other answer is that in respect of God all men are said to be liars because God onely is immutable But in this sense not onely men but Angels should be said to be liars for they also are mutable and changeable beeing compared with the Creator 4. There are then two answers which will fully satisfie 1. the Apostle speaketh of men as they are in themselues by nature so euery one is apt and prone vnto lying not as they are regenerate and renewed by grace and speake by the spirit of God as Dauid and Paul did Pareus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery 4. It will be obiected that God sent a lying spirit into the mouthes of Ahabs false prophets how then is God true that sendeth forth a lying spirit Answ. Sathan was indeede the author of that lying and offered himselfe to goe God onely permitted and suffered him efficaciam erroris dedit and gaue way and efficacie of error and by his iust iudgement deliuered Ahab ouer to be deceiued and deluded by them God was no way accessarie vnto the act of lying Faius 5. This saying of the Apostle God is true though it be not cited out of any speciall text of Scripture yet it may be collected out of diners places vnto the which it is agreeable as Numb 23.18 God is not as man that he should lie Psal. 85.15 God is great in kindnes and truth Psal. 36.6 Thy truth reacheth vnto the clouds Psal. 89.33 I will not falsifie my truth Ier. 10.10 The Lord is the God of truth he is the liuing God and an euerlasting king Out of all these places or any of them may this sentence be alleadged Pareus Perer. 4. Quest. How euery man is said to be a lyar 1. Foure waies is a man giuen to lying 1. by the circumstance of his nature because he is mutable and readie to alter and change his purpose 2. by the prauitie and peruersnes of his will in not keeping that which he hath promised 3. in the vanitie of his minde in delighting in lies and giuing eare vnto fables 4. in his malice in inventing
and deuising lies many times to beguile and deceiue Gryneus Martyr 2. Hugo thus distinguisheth these kinds of lying there is triplex vanitas a threefold vanitie which a threefold lying followeth there is vanitas essentiae the vanitie of mans nature and essence which is to be mutable and changeable and this is common to man with all other creatures and hence is the first kind before spoken of then there is vanitas miseriae the vanitie of miserie and wretchednes which is incident to all liuing things such is the miserie of mans nature that neither he can doe what he would neither yet often will doe that which he can hence is the peruersnes of the will in not performing and keeping that which is promised which is the second kind before spoken of the third is vanitas culpae the vanitie of sinne which is proper onely to the reasonable creature hence are the two last kinds before spoken of either to giue eare vnto lies or to deuise them 3. But there is great difference betweene mentiri mendacium dicere betweene lying and telling of a lie one is said to lie when he doth it anima fallendi with a mind to deceiue one may tell a lie and yet not lie himselfe when he reporteth that which is false as many such false and fabulous things are found in Herodotus and Plinic Faius 4. Augustine distinguisheth a lie into three kinds there is perniciosum officiosum iocosum a pernicious lie which is to deceiue and to doe hurt an officious lie which is made to preserue an others life and a lie made in merriment in sport none of these lies can be iustified but the first is the worst But here is no place at large to handle these things I referre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus chap. 20. 5. Quest. Whether euery man can be said to be a liar Origen here mooueth this doubt if euery man be a liar then Paul also was a liar and Dauid for they were men 1. Hierome vpon this place would haue this generall particle all to be restrained and to be taken for the most part as when S. Paul saith All seeke their owne and Psal. 14.5 All are gone out of the way But it is euident v. 12. of this chapter that the Apostle vnderstandeth all without any exception 2. Some by omnis euery one vnderstand the Iew or such as were incredulous gloss ordinar But Beza well maketh a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient vnfaithfull which he affirmed onely of some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liar which he ascribeth to all without exception 3. An other answer is that in respect of God all men are said to be liars because God onely is immutable But in this sense not onely men but Angels should be said to be liars for they also are mutable and changeable beeing compared with the Creator 4. There are then two answers which will fully satisfie 1. the Apostle speaketh of men as they are in themselues by nature so euery one is apt and prone vnto lying not as they are regenerate and renewed by grace and speake by the spirit of God as Dauid and Paul did Pereus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery 2. This some expound of the absolute promises of God for some of his promises are absolute as those made to the fathers of the giuing of the lawe and of the câ—â—â—â—ing of Christ some were conditionall as that they should for euer inherite the land of Canaan if they walked in Gods commandements the first is called by the schoolemen propâ—esia predestinationis the prophesie of predestination the other the prophesie comminationis of commination and diuerse will haue the first kind to be here vnderstood as Lyranus Caietan Perer. Faius Pareus reiecteth this interpretation because all the promises of the Lawe and Gospel haue annexed the condition of obedience or faith 3. Some giue this sense by faith vnderstanding the beleefe of the faithfull reposed in Gods promises that the infidelitie of some could not evacuate the faith of others Origen but by the words following let God be true shew that the faith of God that is made by him not faith reposed in him is here signified 4. Some thus expound quantum ad Deum that God for his part is readie to keepe his promises if men performe the condition but if they by their infidelitie depriue themselues of the promise the fayling is in themselues and not in God Pareus dub 1. But this doth not fully satisfie for if the promises of God should haue beene altogether evacuated though not by any inconstancie in God but their infidelitie yet they should haue beene without effect which the Apostle denieth 5. Chrysostome thus inferreth that their incredulitie is so farre from laying any fault vpon God vt maiorem illius ostendat bonitatem that it more commendeth his goodnesse when he seemed to honour those which dishonoured him So also Beza the goodnesse of God is so much the more commendable quanto indigniores sunt quorum miseretur the more vnworthie they are that he hath mercie on But to the incredulous the promises of God were of no effect they were depriued Heb. 4.1 6. Therefore it must be obserued that the Apostle saith not all but some what though some did not beleeue Gualter they then which beleeued not non praeindicabant caeteris did not hinder or were preiudiciall to those which beleeued gloss ordinar he signifieth sempa mansisse quosdam c. that there were alwaies found among them in that nation that beleeued in Gods promises and therefore the promises of God are not evacuate Calvin like as though the Sunne seeme not to rise vnto those which are blind yet he doth rise vnto those that are of perfect sight Gryneus as then the Sunne should rise though no mâ—â— could see it yet God hath ordained both that the Sun should giue light and some should enioy it So God would shewe himselfe true and stedfast in his promises though all mâ—â— should fall away from him yet he hath ordained that as he keepeth truth in his promises so there should be alwaies some in the Church which should beleeue them Quest. 3. How God is said to be true 1. The vulgar Latine readeth God is true and so some of the fathers haue followed that reading as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de side c. 3. and so the Syrian interpreter but in the originall Greeke it is in the imparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let God be true which Origen thinketh must be vnderstood non praeceptive by way of precept but pronuntiative as pronouncing that God is true And here it is taken in the same sense as when we say in the Lords prayer let thy name be hallowed then siat let him be is here all one as manifestetur let him be manifested to be true sit nobis verax
intelligatur let him be true to vs that is be so taken and vnderstood to be Photius so also Basil lib. 4. cont Eunem 2. Now this difference is betweene veracitie and fidelitie the first is circa verba aboâ—â— words that no vntruth be vttered the other is circa pacta concerning couenants and premises in keeping and performing them faithfulnes and fidelitie alwaies includeth veritie but there may be veritie in speaking without fidelitie when as truth is onely vttered without any promise to performe any thing But here veracitie is taken for fidelitie as Psal. 86.15 the Lord is said to be great in kindnes and truth Tolet. 3. Now the Lord is said to be true 1. not onely effective because he effecteth his promises which he made to Abraham as concerning the land of promise and concerniâ—â— Christ Haymo but essentialiter he is essentially true and constant in himselfe he can not lie Man is saide to be true because he will not sometime lie though he may and can lie But God is so true that he can not lie neither doth this argue an impotencie of nature in God for as in a man posse mentiri to can or be able to lie argueth an infirmitie rather then power so in God it sheweth his power that he can not lie because it is contrarie to his naâ—â—â—â— Faius 4. It will be obiected that God sent a lying spirit into the mouthes of Ahabs false prophets how then is God true that sendeth forth a lying spirit Ans. Sathan was indeede the author of that lying and offered himselfe to goe God onely permitted and suffered him efficaciam erroris dedit and gaue way and efficacie of error and by his iust iudgement deliuered Ahab ouer to be deceiued and deluded by them God was no way accessarie vnto the act of lying Faius 5. This saying of the Apostle God is true though it be not cited out of any speciall text of Scripture yet it may be collected out of diuers places vnto the which it is agreeable as Numb 23.18 God is not as man that he should lie Psal. 85.15 God is great in kindnes and truth Psal. 36.6 Thy truth reacheth vnto the clouds Psal. 89.33 I will not falsifie my truth Ier. 10.10 The Lord is the God of truth he is the liuing God and an euerlasting king Out of all these places or any of them may this sentence be alleadged Pareus Perer. 4. Quest. How euery man is said to be a lyar 1. Foure waies is a man giuen to lying 1. by the circumstance of his nature because he is mutable and readie to alter and change his purpose 2. by the prauitie and peruersnes of his will in not keeping that which he hath promised 3. in the vanitie of his minde in delighting in lies and giuing eare vnto fables 4. in his malice in inventing and deuising lies many times to beguile and deceiue Gryneus Martyr 2. Hugo thus distinguisheth these kinds of lying there is triplex vanitas a threefold vanitie which a threefold lying followeth there is vanitas essentiae the vanitie of mans nature and essence which is to be mutable and changeable and this is common to man with all other creatures and hence is the first kind before spoken of then there is vanitas miseriae the vanitie of miserie and wretchednes which is incident to all liuing things such is the miserie of mans nature that neither he can doe what he would neither yet often will doe that which he can hence is the peruersnes of the will in not performing and keeping that which is promised which is the second kind before spoken of the third is vanitas culpae the vanitie of sinne which is proper onely to the reasonable creature hence are the two last kinds before spoken of either to giue care vnto lies or to deuise them 3. But there is great difference betweene mentiri mendacium dicere betweene lying and telling of a lie one is said to lie when he doth it anima fallendi with a mind to deceiue one may tell a lie and yet not lie himselfe when he reporteth that which is false as many such false and fabulous things are found in Herodotus and Plinir Faius 4. Augustine distinguisheth a lie into three kinds there is perniciosum officiosum iocosum a pernicious lie which is to deceiue and to doe hurt an officious lie which is made to preserue an others life and a lie made in merriment in sport none of these lies can be iustified but the first is the worst But here is no place at large to handle these things I referre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus chap. 20. 5. Quest. Whether euery man can be said to be a liar Origen here mooueth this doubt if euery man be a liar then Paul also was a liar and Dauid for they were men 1. Hierome vpon this place would haue this generall particle all to be restrained and to be taken for the most part as when S. Paul saith All seeke their owne and Psal. 14.5 All are gone out of the way But it is euident v. 12. of this chapter that the Apostle vnderstandeth all without any exception 2. Some by omnis euery one vnderstand the Iew or such as were incredulous gloss ordinar But Beza well maketh a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient vnfaithfull which be affirmed onely of some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liar which he ascribeth to all without exception 3. An other answer is that in respect of God all men are said to be liars because God onely is immutable But in this sense not onely men but Angels should be said to be liars for they also are mutable and changeable beeing compared with the Creator 4. There are then two answers which will fully satisfie 1. the Apostle speaketh of men as they are in themselues by nature so euery one is apt and prone vnto lying not as they are regenerate and renewed by grace and speake by the spirit of God as Dauid and Paul did Pareus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery man is a lyar if man be considered in himselfe sed gratia Dei verax efficitur but by the grace of God he is made true and againe he alleadgeth that place in the Psalme I said ye are gods c. in tantum non erit homo mendax in quantum homines erunt dij as men are gods so they are not liars So before him Origen vrging those words of our Sauiour Ioh. 10.35 If he called them gods to whome the word of God was c. but the word of God came vnto Dauid and vnto Paul non vtique homines erant sed dij therefore they herein were not men but gods 2. This must be vnderstood of a generall pronenes and inclination by nature vnto lying not of the very act it selfe of lying It followeth because euery man is naturally a liar that therefore
a figure of Christ therefore as Christs righteousnesse is extended euen vnto those before the lawe so also was Adams sinne v. 14. Then the Apostle sheweth wherein Adam is vnlike vnto Christ namely in these three things 1. in the efficacie and power the grace of God in Christ is much more able to saue vs then Adams fall was to condemne vs v. 15. 2. in the obiect Adams one offence was sufficient to condemne but by Christ we are deliuered from many offences v. 16. 3. in the ende Adams sinne brought forth death but Christs righteousnesse doth not onely deliuer vs from sinne and death but bringeth vs vnto righteousnesse and life yea and causeth vs to raigne in life it restoareth vs to a more glorious kingdome and inheritance then we lost in Adam v. 17. The reddition or second part of this comparison sheweth wherein Christ of whom Adam was a type and figure is answearable vnto Adam namely in these three things propounded v. 12. first in the singularitie of his person one mans iustification saueth vs as one mans offence condemned vs v. 18. 2. in the obiect as Adams sinne was communicated to many so is Christs obedience v. 19. And here the Apostle by the way preuenteth an obiection that if sinne came in by Adam why entred the lawe he answeareth to the ende that sinne might the more appeare and be increased not simply but that thereby the grace of God might abound the more 3. in the ende as sinne had raigned vnto death so grace might raigne vnto eternall life 3. The questions and doubts discussed Quest. 1. What peace the Apostle meaneth ver 1. v. 1. Beeing iustified by faith we haue peace toward God 1. Oecumenius whom Harme and Anselme Lyranus Hugo followe doe reade here in the imperatiue habeamus let vs haue not habemus we haue and they vnderstand peace with men that the Iewes should no longer contend with the Gentiles about their lawe as though iustification came thereby seeing the Apostle had sufficiently prooued alreadie that we are iustified by faith But this exposition cannot stand 1. because the Apostle speaketh of such peace as we haue with God not with man 2. he speaketh in the first person we haue but S. Paul was none of these which did contend about the Lawe 2. Origen Chrysostome Theodoret vnderstand it of peace with God but in this sense let vs beeing iustified by faith take heede that we offend not God by our sinnes and so make him our enemie mihi videtur saith Chrysostome de vita conuersatione disserere the Apostle seemeth vnto me now to reason of our life and conuersation so Origen let vs haue peace vt vltra non adversetur caro spiritus that our flesh no longer rebell against the spirit But the Apostle here exhorteth not sed gratulatur eorum faelicitati he doth rather set forth with ioy the happines of those which are iustified Erasmus and it is not an exhortation but a continuation rather of the former doctrine of iustification Tolet annot 1. and here he sheweth the benefits of our iustification whereof the first is peace of conscience Pareus and this is further euident by the words following By whom we haue accesse which words beeing not vttered by way of exhortation but of declaration shewe that the former words should so likewise be taken Erasmus 3. Ambrose reading in the Indicatiue habemus we haue expoundeth this peace of the tranquilitie and peace of conscience which we haue with God beeing once iustified by faith in Christ thus the Apostle himselfe expoundeth this peace v. 10. When we were enemies we were reconciled to God by the death of his Sonne for they are our sinnes which make a separation betweene God and vs this sense followe Tolet annot 1. and in his commentarie Pareus Gryneus Faius with others 4. This then is resolued vpon that the Apostle speaketh here not of externall but internall peace there is pax temporis and pax pecteris a temporall and a pectorall or inward peace the other Christ giueth but through the malice of Sathan and the corruption of mans heart it may be interrupted and therefore Christ saith Matth. 10.34 That he came not to send peace but the sword but the other which is the inward peace of conscience Satan himselfe can not depriue vs of no man can take it from vs. But whereas there is a threefold combate within vs the fight betweene reason and affection betweene the flesh and the spirit and a wrestling with the terrors of Gods iudgements in the two first we cannot haue peace here but in part for still in the seruants of God there remaineth a combat betweene reason and affection the flesh and the spirit as S. Paul sheweth that it was so with him Rom. 7.23 he sawe another lawe in his members rebelling against the lawe of his minde and therefore we are not to hope to haue such peace vt non vltra caro adversetur spiritui that the flesh should no more rebell against the spirit as Origen thinketh but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne from this terror we are deliuered by Christ Beza yet so as sometimes there may arise some feare doubts and perplexitie in the minde of the faithfull as it is written of Hilarion that beeing 70. yeare old and now neere vnto death he was somewhat perplexed and troubled in minde yet faith in the end ouercommeth all these dangers that we fall not vpon the rockes to make shipwracke of our faith and a good conscience 5. And we must here distinguish betweene pax conscientiae stupor conscienciae the peace of conscience and a carnall stupiditie for the one neuer felt the terror of Gods iudgments and therefore can haue no true peace the other hath felt them and is nowe by faith deliuered from them Calvin 6. Now whereas it is added We haue peace with God or toward God these things are here to be obserued 1. all the causes are here expressed of our iustification the materiall which is remission of our sinnes included in iustification the formall by faith the finall to haue peace with God the efficient through our Lord Iesus Christ Gorrhan 2. and in that he saith toward God Origen noteth that this is added to shewe that they haue neither peace in themselues because of the continuall combate betweene the flesh and the spirit not yet with Sathan and the world which continually tempt vs but with God we haue peace who is reconciled vnto vs in Christ and he saith toward God or with God to signifie that reconciliation is not onely made with God but that it is pleasing and acceptable vnto him that such a reconciliation is made Tolet. and further hereby is signified that this is a perpetuall peace because it is toward God with whom there is no change nor mutabilitie Faius Thorough Iesus Christ 1. Chrysostome seemeth thus to vnderstand
is to shewe what Christ hath wrought for vs not what he did against his aduersaries 5. Socinus will haue the meaning to be no more but this that Christ did not satisfie by his death for sinne but exauthoravit abolevit he did abolish sinne and take away the power and authoritie thereof for he came to doe that which the lawe could not doe which was not to punish and condemne sinne for that the lawe could doe but to deliuer vs from the seruitude of sinne Socinus part 2. c. 23. p. 195. Contra. 1. True it is that Christ by his death hath also abolished the kingdome of sinne that it shall no longer raigne in his members but first it was abolished by the sacrifice of Christs death who bare the punishment of our sinne in himselfe and this is the proper sense of the word to condemne that is inflict the punishment of sinne as in this chapter v. 34. who shall condemne vs so before c. 2. 1. c. 5.16 2. S. Paul doth not so much shew what Christ came to doe namely that the law could not doe but the reason why he came to doe it because the law could not by reason of the weaknes of our flesh 3. the law indeede did condemne and punish sinne but by the law euery one was to beare his owne sinne the law could not appoint one to beare the punishment for all as Christ did whose sufferings are made ours by faith 6. Some of our owne writers doe vnderstand this condemning of sinne of the abolishing of the kingdome thereof and of our sanctification and regeneration Bucer Musculu◠these differ both from the Papists whose opinion is set downe before that is who make regeneration a part of iustification the other a consequent onely and effect thereof and the Papists differ from Socinus opinion who presupposeth no satisfaction at all to be made for our sinnes by the death of Christ But yet these words can not properly be referred to the condemning of sinne in vs by the worke of regeneration for this Christ did in his flesh or by his flesh not in carne i. homine in the flesh that is man as Lyranus 7. Wherefore the meaning indeede is that Christ in his flesh beeing made a sacrifice for vs vpon the crosse did beare the punishment due vnto our sinne God condēned sinne in the flesh of his Sonne that is poenas peccato debitas exegit he did exact the punishment due vnto our sinne Pareus and by condemning it in the death of his Sonne hath freed vs from condemnation This to be the meaning 1. the vse of the word to condemne sheweth touched before 2. the scope of the Apostle which is to shew that there is no condemnation to those which are in Christ because Christ hath himselfe freed them therefrom by bearing the punishment of sinne 3. the consent of other places of Scripture prooue the same as Gal. 3.13 Christ hath redeemed vs from the curse of the law beeing made a curse for vs and 1. Pet. 2.24 Himselfe bare our sinnes in his bodie on the tree And thus diuers of the fathers expound this of Christs death as Chrysostome eo quod mortuus est peccatum vicit condemnavit in that he died he ouercame and condemned death and Origen per hostiam cornis c. by the sacrifice of his flesh he condemned sinne in the flesh 8. The other sense which the Greeke scholiast followeth that sinne was condemned in Christs flesh quia illam peccato inanem servavit because he kept it free from sinne and so internecio peccati est punitio the killing of sinne is the punishment thereof though it be also found and very comfortable yet it is not here so fit because it is said that God sending his Sonne condemned sinne in the flesh so that it is better referred to the suffering of Christ then to his actiue obedience Quest. 8. Who are after the flesh and sauour the things of the flesh v. 5. 1. Origens sense is here reiected who vnderstandeth the Iewes which carnally vnderstand the lawe them he will to be after the spirit which did follow the spirituall sense of the law for in all this discourse S. Paul treateth specially of the morall lawe of Moses as he gaue instance in the tenth precept thou shalt not lust c. 7.8 2. Nor yet as Tolet annot 15. with other Romanists must we vnderstand spiritum nationalem seu mentem the reason or mind for euen the mind in carnall men is carnall qua carnea sunt mente volutant they doe in their minde thinke of carnall things they haue mentem carneam a fleshly minde Theophyl and Chrysostome saith that a carnall life totem hominem carnem facit maketh the whole man flesh and if we giue our minde to the spirit ipsam spiritualem efficiemus we shall also make it spirituall to walke after the spirit is then to be guided by the grace of Gods spirit Theodor. 3. Sometime to be in the flesh signifieth to remaine in the bodie as 2. Cor. 10.3 though we walke in the flesh we doe not warre after the flesh sometime euen the regenerate are saide to be carnall in respect of that part which is in them carnall and vnregenerate but here it is taken in an other sense for them which are altogether lead by their carnall affections affectus carnis malitians dixit affectus spiritus gratiam the affectious of the flesh he calleth the malice thereof the affections of the spirit grace Chrysost. 4. Now carnall things or the things of the flesh are of three sorts Some are good as the knowledge of artes some indifferent as riches honour some euill as the workes of the flesh adulterie drunkennesse so that two wayes men here may erre either in the matter when they followe things in their nature euill as the sinnefull workes of the flesh or in the manner when they folowe things of this world in themselues indifferent but with an euill minde they doe not referre them to the glorie of God But they preferre things temporall Before eternall like as lingua febricitantis infecta cholera c. the tongue of a sicke man infected with choser taketh sweete things for bitter Lyran. neither yet is it vnlawfull for them which are spiritual to be occupied in the things of this life but they must referre all to Gods glorie and preferre things spirituall before externall like as lingua bene disposita a tongue which is not distempered doth iudge rightly of euery tast Quest. 9. How the wisedome of the flesh is enmitie against God 1. Pareus well noteth that the Apostle here vseth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seeme to haue condemned that naturall gift and facultie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that facultie and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning or reiecting all prudent actions but such as
sancti because they are the sighes of the spirit 2. August epist. 121. c. 15. saith they cannot be expressed because we desire that we know not so also Anselme and the ordinarie gloss that cannot be expressed which we know not 3. Lyranus referreth is to the vnspeakeable desire of the Angels concerning mans saluation 4. some giue this sense they are vnspeakeable in respect of the obiect because they are de re inenarrabili of a thing not to be vttered that is eternall life Gorrhan 5. Pererius vnderstandeth it of the vnspeakable worke of the spirit in the heart of man which is such as cannot be vttered 6. Tolet thus annot 27. because the spirit after an vnspeakeable manner praieth for vs with sighes when we seeme to aske the contrarie as when Ieremie and Iob complained and were impotent in their praiers and in their heate and passion seemed to aske one thing yet the inward intention meaning sighing and groning of the heart obtained an other 7. But we neede not goe farre for the meaning of these words they haue relation to the greatnes of the troubles and afflictions of the Saints which are such as cannot be vttered and expressed by words but onely by inward sighes and grones facit gemere plus quà m dici possit c. the spirit causeth to sigh and grone more then can be expressed gloss ordinarie when as the tongue verbum proferre nequit cannot bring forth a word but the heart sigheth within Pareus Quest. 42. Of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 1. Chrysostome vnderstandeth it as before de corde spirituali of the spirituall heart endued with the gift of praier not of the holy Ghost for then the Apostle would haue said he that knoweth the spirit not he which searcheth the heart But if the Apostle should speak here of spirituall man that hauing the gift of prayer prayeth for the congregation his sighs are not such as cannot be expressed for he vttereth them by prayer 2. the Apostle maketh mention of the heart because the spirit immediatly maketh not request but by the moouing and stirring of the heart 2. Origens exposition also is somewhat strange who interpreteth these words he maketh request according to God of the diuine nature that the spirit maketh request not according to the flesh but according to God whereas Christ died not according to God that is as he was God but according to the flesh and he maketh an other difference betweene the interpellation of the spirit and our redemption by Christ for Christ died for the vngodly as Saint Paul saith but the spirit maketh request onely for the Saints These are dangerous and violent expositours according to God here signifieth nothing else but according to the will of God as Haymo saith ea facit nos postulare quae Deo placent the spirit maketh vs to aske those things which are pleasing vnto God 3. Here then are three reasons couched together to assure vs of the efficacie and fruite of our prayers 1. from the nature and propertie of God who although the inward sighes of the heart cannot be expressed by vs nor made knowne vnto man yet God knoweth the meaning of the spirit which mooueth vs to sigh and make inward requests from the manner and matter of our praiers that are according to the will of God as the spirit teacheth and directeth vs 3. from the obiect of our prayers which are made for the Saints for such as are sanctified by the spirit of God and so acceptable vnto him in Christ. Quest. 43. Of the nature condition and propertie of a true and liuely prayer out of v. 27. In this one verse are expressed 1. the efficient cause of prayer which is the spirit of God which is said to make request that is to stirre vs vp vnto prayer 2. the obiect of our praiers to whom they must be directed onely to God the searcher of the heart 3. The forme of our prayer which must be made according to the will of God 4. The instrument and organe of the spirit is the inward meaning sighing and sobbing of the heart and inward man although there be no vow at all expressed 5. The helping and vnderworking causes are the Saints so then impious and prophane persons cannot truly pray for they are not guided by the spirit of grace who is the author of praier in vs and the moouer of vs to euerie good worke Gryneus Quest. 44. How all things make together for the best to those that loue God 1. Caietanus because the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh together is in the singular number he referreth it vnto God and putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the accusatiue not in the nominatiue case that it is God which worketh all things for the best vnto his seruants But the vsuall reading is better that all things worke together c. for God is not so fitly said to worke together with his creatures 2. And they are said to worke together 1. either among themselues as Origen saith collaborant they labour together 2. or in respect of the Saints themselues which aske these things of God they worke together with them Haymo 3. or rather they doe concurre or worke together cum causa piorum salutem operante with the cause which worketh their saluation namely God Pareus and before him Haymo cooperatur Deus God worketh together in fulfilling all things belonging to their saluation 4. but Pererius sense we refuse they are said to worke together quia concurrere debet bonus vsus liberi arbitrij because the good vse of our freewill must concurre c. for what is mans freewill without the spirit of grace it is able to doe no good thing of it selfe as the Apostle said before v. 26. that the spirit helpeth our infirmities for we know not what to pray as we ought 3. All things 1. which is either to be taken so generally as Origen comprehendeth euen the spirit also that helpeth our infirmities for the Apostle would not so shuffle together the Creator and the creature 2. neither yet is Augustines exposition so fit that extendeth it â—â—o the sins of the Saints which also profit vnto their saluation quia inde humiliores rediunt doctores because after their repentance and rising againe they returne more humble and better instructed lib. de corr grat c. 9. so also Lyran. who addeth further that the remembrance of their former sins maketh for their glorie as the scarre of the soldiers wound setteth with his valure But this is not agreeable to the Apostles mind who speaketh not here of the sinnes but of the sufferings of the Saints 3. As these make the Apostles words too general so Haymo doth too much restraine them to the prayers of the Saints that if they chaunce to aske vnaduisedly yet God turneth it to their good either in not graunting that they aske or
same way for all vnto eternall life Controv. 18. That election is certaine and infallible of grace without merit and of some selected not generally of all 1. The Apostle ioyning all these together predestination vocation iustification glorification sheweth the inseperable coherence of them that they which are called by grace and iustified cannot misse of their glorification because the Lord cannot be deceiued neither is he mutable 2. Neither is there here any place for merit for after iustification followeth glorification if man were to merit his saluation the Apostle would not here haue admitted it and if any inferre that merites are comprehended in iustification we answer that God is here said to iustifie it is his â—is act but if mans merits iustifie then man iustifieth himselfe 3. And further this place maketh against vniuersall election for seeing men are predestinate but they are afterward called and iustified it followeth because all are not called nor iustified by Christ that therefore all were not elected vnto saluation Controv. 19. That the elect cannot fall away from the grace and fauour of God and be wholly giuen ouer vnto sinne v. 35. What shall seperate vs from the loue of Christ c. Notwithstanding this euident testimonie of the Apostle Pererius affirmeth that one which is predestinate may be fine gratia Dei without the grace of God and in deadly sinne his reasons are these 1. It was Iovinians heresie that he which was once iustified could not fall from the grace of God into deadly sinne Hierom. lib. 2. advers Iouinian 2. He vrgeth the examples of Adam Aaron Dauid the Apostles which fled from Christ who all lost the grace they had and fell into greeuous sinnes 3. If grace could not be lost then these exhortations of Scripture should be superfluous Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 And worke out your saluation with feare and trembling Phil. 2.13 and such like Contra. 1. The error of Iouinian was that one beeing in the state of grace could not fall into sinne which opinion the Protestants abhorre for though we say that the elect cannot fall away from the grace and fauour of God yet they fall into sinne and the workes of grace may be intermitted in them yet wholly giuen ouer vnto sinne they cannot be which Pererius vnderstandeth by falling into deadly sin so then Iouinian is in one extreame as also are the Anabaptists Libertines family of loue which hold that a man regenerate cannot sinne at all and the Papists are in an other that the elect may be wholly giuen ouer vnto sinne the Protestants hold the meane betweene both that as they are not free from sinne altogether so they are not giuen ouer vnto sinne altogether 2. These examples doe not shew that they were wholly giuen ouer to sinne or that when they were in sinne they were excluded from the fauour of God though they were for the time depriued of the sense and feeling thereof 3. And these exhortations are meanes to keepe the elect from falling away from God and a Christian hauing a sollicitous care to please God is a fruit of election it is an argument of their standing where such care is not of their falling 4. But both these positions are warranted by the Scripture 1. that they whom God loueth cannot loose the grace and fauour of God for whom he loueth he loueth to the end Ioh. 13.1 and the gifts and calling of God are without repentance Rom. 11.29 2. neither can sinne raigne in the elect of God though they may fall into some sinnes yet the Lord raiseth them vp againe by repentance so the Apostle saith be that is borne of God sinneth not 1. Ioh. 3.9 which Augustine interpreteth non debet peccare he ought not sinne Oecumen non vult he will not sinne Caietane following an other interpretation of Augustines non ex ea parte they sinne not as they are regenerate Heirome they cannot sinne as beeing as they remaine the sonnes of God But the meaning is he cannot be giuen ouer vnto the studie and dominion of sinne but though he sinne yet it is not either totally or finally 20. Controv. Whether a reprobate may haue the grace of God and true iustice Pererius as he denieth constancie and continuance in grace to the elect so he affirmeth that some which are ordained vnto euerlasting coÌ„demnation may be for a while right good men Dei gratia praeditos and endued with the grace of God which he would prooue 1. by the fall of the Angels who were created with grace 2. by the example of Saul and Iudas who were at the first good men and had the grace of God 3. so Salomon had the spirit of God and yet in the ende was a reprobate and cast-away Perer. 27. disput Contr. 1. We must distinguish of grace there are common graces and gifts of the spirit which may be conferred vpon the reprobate as the Apostle sheweth that they may be lightened be partakers of the holy Ghost and tast of the good word of God c. Heb. 6.4 5. and yet fall away that is may haue these things in some measure but there is the liuely sanctifying grace of Gods spirit whereby we are truly inlightened which is not giuen to any but vnto the elect which grace was promised vnto S. Paul 2. Cor. 12.9 My grace is sufficient for thee so then we answer that the Angels which fell receiued in their creation an excellent portion and measure of grace but not the like powerfull and effectuall grace which the elect Angels had 2. Saul king of Israel and Iudas one of the Apostles had many goodly gifts and graces of the first sort but true iustice pietie and grace they neuer had 3. But concerning Salomon he is much deceiued in holding him to be damned which though some haue affirmed as Gregor lib. 2. Moral c. 3. Salomon sapientiam non perseveraturus accepit c. Salomon receiued wisdome but not to persevere so also Rabanus in 2. Reg. c. 23. and Lyranus 1. King c. 7. who vrgeth this reason that Salomon neuer repented of his idolatrie because his Idols remained still vnto Iosias time 2. king 23.13 which sheweth that he continued in his idolatrie and Pererius concurring doth presse this reason because no mention is made of Salomons repentance in the Scripture disput 27. Contra. 1. As these authors hold Salomon a reprobate so as graue authors hold the contrarie Heirome vpon the 43. of Ezechiel saith is was the opinion of the Hebrewes that Salomon made the booke of the preacher as a testimonie of his repentance Hilarie in Psal. 52. agreeth that Salomon was elected and Paul Burgens addition sup c. 2.2 Reg. â— 2. The text saith not that Iosias put downe the idols which Salomon had made but he defiled the high places which he had built now the high places mentioned in the raigne of diuerse good kings as it is said of Asa
10. and in staying the insulting of the Gentiles ouer them c. 11. Lyran. and so he protesteth that he speaketh the truth from his heart as he was bound in conscience otherwise bearing a most louing affection toward his nation to this purpose Calvin Martyr Pareus Tolet annot 2. Quest. 2. Of the forme and words of the Apostles oath 1. I speake the truth in Christ c. Origen is here somewhat curious that there is some truth in Chrst some not in Christ as the Pythonisse that cryed after the Apostles that they were the seruants of the most high God Act. 16. and Caiphas that ignorantly spake the truth yet did not speake the truth in Christ. 2. but S. Paul here doth nothing els but call Christ to witnesse that he speaketh the truth and so he appealeth to three witnesses Christ his owne conscience and the Holy Spirit Theophyl Pareus 2. My conscience bearing me witnesse c. Origen againe here doth distinguish of the conscience for the Gentiles also had a conscience which did accuse or excuse them Rom. 2.15 but such a conscience that is a witnesse both of good and euill cannot be said to beare witnesse in the holy Ghost only the Apostles conscience vbi cogitatio non habet quod accuset where the thoughts haue nothing to accuse of is said to beare witnesse in the holy Ghost as Lyranus interpreteth a conscience bene ordinata rectified and well setled 3. I lie not 1. here are these two things seene in Paul which Aristotle requireth in a wise man which are non mentiri not to lie and the other mentientem manifestare to be able to detect a lyar and to manifest the truth as here S. Paul toucheth both Gryneus 2. and this is added because one may lie in telling the truth supposing it to be false so the Apostle ioyneth both together veritie in his words and sinceritie in his minde Pareus 3. and further it is the manner of the Hebrewe speach for more certaintie to denie the contrarie to that which is affirmed as 1. Sam. 3.18 Samuel told him euerie whit and bidde nothing from him and Ioh. 1.20 He confessed and denied not and so is it here Tolet â—â— commentar Quest. 3. Whether it were lawefull for Paul to grieue for the Iewes whose reiection was according to Gods appointment v. 2. I haue great heauinesse c. 1. That it is lawfull to mourne for the calamities that fall vpon those whom we wish well vnto appeareth 1. by the example of holy men that haue so mourned as Samuel for Saul Dauid for Absalom Ieremie for the captiuitie of his people our Blessed Sauiour for Ierusalem 2. Christians are not without naturall affection as to reioyce for prosperous things so to mourne for the contrarie and griefe ariseth à lasione rei amatae from the hurt of the thing beloued 2. But for the solution of this doubt two things are to be considered in respect whereof the minde is diuersly carried for in our griefe as we respect the calamitie which is befallen we doe mourne but looking vnto Gods prouidence we are well apayed and do moderate our passions submitting them to the will of God like as naturall men among the heathen did preferre the publike state of the commonwealth before their priuate calamities as Crassus when his sonne was slaine encouraged the souldiers to fight manfully for that chance onely concerned him And as a iudge in the execution of offenders though as a man he grieueth that they should be put to death yet he is well resolued and contented in the contemplation of iustice that the equitie of the lawe for the example of others should take place yea as God himselfe delighteth not in the death of any yet is well pleased in the punishment of the wicked according to the rule and course of his iustice So S. Paul here doth put on as it were two affections one was naturall of humanitie in pitying the fall of his nation the other was supernaturall in submitting himselfe and his will to the will and purpose of God Quest. 4. Of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth v. 3. 1. Concerning the two Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeke letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus maketh this difference betweene them he would haue the first to signifie the things themselues which are dedicated to sacred vses the other the persons that were deuoted to destruction and he deriueth them both from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hanging or setting vp that as the one were set vp in the temples so the others names were set vp in places of execution in hatred and detestation of them But Beza verie well obserueth that in the Scriptures they are both vsed in the same sense so also Tolet annot 3. 2. Chrysostome interpreteth anathema separatum separated from the common vse and it first was vsed of such things as for honour sake were separated and not to be touched then secondarily of such things as were separated and accused and worthie to be detested of all and this sense of the word is agreeable to the words of the Apostle as the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth from Christ as Beza well noteth here so then that was anathema which was so separate from common vse as it was not lawefull to be redeemed but it must be killed and some things were so separated for honour sake as the sacrifices some for horror and detestation as the leprous persons which were separated from the congregation Pareus and in this sense doth the Apostle vse the word anathema here which answeareth to the Hebrew word cherem which signifieth to bequeath to destruction 3. Whereupon Hierome will haue this word to signifie to kill and so he thinketh the Apostle speaketh of the killing of his bodie but cherem simply signified not killing but with horror and detestation as of a thing accursed 4. Some take the better sense of the word as it signifieth some precious thing and treasure whose opinion Chrysostome maketh mention of with some derision but that it cannot be so taken here it shall be shewed in the next question Quest. 5. Whether the Apostle did well in desiring to be separated from Christ from whome he knewe he could not be separated 1. Hierome to avoide the difficulties that might be here obiected thinketh that the Apostle speaketh onely of a temporall separation by death voluit perire in carne c. he would die in the flesh that others might be saued in the spirit epist. ad Algas quest 9. epist. ad Hedib qu. 10. so also Haymo But Chrysostome misliketh this sense vpon these reasons 1. both because S. Paul had made mention twice before of death that it could not separate him from Christ it had beene therefore superfluous and beside no great matter to speake of the same here againe 2. the
alienum esse à spiritis c. he wisheth to be a straunger from the spirit and to be a false Prophet so that his people might escape all those plagues which were foretold as S. Paul here wisheth to be estraunged and separated from Christ In like manner Moses obiecit se exitio Moses did offer himselfe to destruction for the people sake thus Anselme But 1. though we allow Anselmes interpretation he is deceiued in his first proofe for though the vulgar Latine doe so read that place of Micah yet it is truely according to the originall translated thus If a man walking after the mind and lying falsly c. that is if there were one that were giuen vnto lies which would prophesie of prosperous things vnto the people he should be a meete Prophet for them And the Prophet was not to wish vpon any occasion to commit sinne in telling of lies 2. Concerning the other example of Moses it is rightly alleadged but because there is some question about Moses manner of wish how it is to be taken though elsewhere it be handled at large it shall not be amisse breefely to touch it here for it is a great hinderance to the studious reader in a point wherein he expecteth present satisfaction to make reference to another booke which it may be is not so readie at hand Quest. 6. How Moses wished to be blotted out of the booke of life for Israels sake Moses words are these Exod. 32.31 If thou wilt not pardon their sinne blot me out of the booke which thou hast written Because that desire of Moses and this of Paul here are verie like as Hierome saith If we consider Moses voice making request for his people we shall see eundem fuisse Mosi Paulo erga creditum gregem affectum c. that both Moses and Paul had the same affection toward the flocke committed to them it shall not be amisse to insert somewhat here touching Moses wish Two things doe here breede question the manner of Moses wish and the matter and sense thereof 1. for the manner Moses vseth that bouldnes of speach that a subiect will scarcely vse speaking to his Prince non solum claâ—â—â— apud Deum sed reclamat he doth not onely crie vnto God but he reclaymeth and crieth as it were against his minde But Philo remooueth this doubt because the Scripture saith that God talked with Moses as with his friend he speaketh therefore freely and boldly as to his friend this libertie then and freedome of his speach is not to be attributed vnto his arrogancie but vnto his friendship and familiaritie arrogantis est audacia amici est fiducia boldnes and rashnes sheweth arrogancie but confidence is in friendship 2. But there remaineth a greater doubt as touching the matter and meaning of Moses vowe and desire for whereas Gods booke of life signifieth his ordaining of some vnto eternall life which is of two sorts either secundum praedestinationem according to the decree of predestination which cannot be altered or secundum praesentem iustitiam according to mens present iustice in the first sense it would seeme to be stulta petitio a foolish request to desire that which was impossible to be blotted out of Gods decree of predestination and in the other it would be thought to be impia an vngodly desire to wish to fall from the present state of iustice now for the solution of this doubt there are diuerse answears framed 1. Rabbi Salomon taketh this to be the booke of Moses law that it should haue no denomination from him but that his name might be taken out thence but it appeareth in the Lords answer I will blot out of that booke him that sinneth that this booke belonged vnto more then Moses onely 2. Rab. Moses Gerundens thinketh Moses extra se captum to haue beene as it were beside himselfe and in his great zeale to his people to haue spoken he knew not what But seeing Moses prayer was so well accepted of God it is not to be thought that he offended in making so rash and inconsiderate a prayer 3. Paulus Burgensis varieth not much from the first interpretation he taketh the booke here for the historicall narration in Scripture of the acts and doings of the Saints and so he thinketh that Moses onely desired that the great workes which God had wrought by his hand should not be written of him But this had beene to pray against the setting forth of Gods glorie which was manifested in those great workes 4. Caietan vnderstandeth it de libro principatus of the book of principalitie that whereas God had appointed Moses to be gouernour of a greater nation and people if he should destroy Israel Moses desireth rather to be no gouernour at all then that Israel should perish But the words of the Lord I will blot out him that sinneth shewe that Moses speaketh not of a personall writing in any such booke which concerned him alone but of such a booke wherein others were written as well as himselfe 5. Augustine maketh this sense qu. 147. in Exod. as thou hast made it certaine that I can not be raced out of the booke which thou hast written so let me be as sure and certaine that thou wilt remit the sinne of this people But Gods answear I will blot out c. ouerthroweth this sense for there the Lord answeareth negatiuely vnto Moses that he should not be blotted out then Moses wish was to be blotted out 6. Lyranus saith that Moses did thus wish secundum desiderium partis inferioris animae according to the desire of the inferiour part of his minde not in the superiour part which was his iudgement and vnderstanding as Christ prayed that the cup might passe from him but yet there is a more sufficient answear then this see answ 6. following 7. Thostatus qu. 44. in 32. Exod. thinketh that it is an hyperboricall speach as that of Rachel giue me children or else I die and yet shee had rather haue had no children then to haue died yet in such passionate speeches they shewe their seruent and exceeding great desire But in this sense Moses should haue had no such meaning to be blotted out of Gods booke the contrarie whereof appeareth in the Lords answear 8. Oleaster will haue this to be the meaning blot me out of thy booke that is obliuiscere 〈◊〉 perpetuo forget me for euer for as we vse to commit those things to writing which we would remember so the things which we desire to forget we blot out But it is more then a metaphoricall speach as is euident by the Lords answear to Moses 9. Heirome epist. 151. ad Algas and Grego lib. 10. Moral c. 7. Euthym. in Psal. 68. vpon these words let them be blotted out of the booke of the liuing doe take this booke to be the decree onely of this temporall life and those to be blotted out which are depriued of life so Moses in their opinion
inconuenience that if grace be ioyned with workes then worke were no more worke for if the reward be of grace it is not by the merite of the worke and the assumption and second part he prooueth by an other absurditie for then grace should be no more grace for that which is giuen to the merit of the worke is giuen of debt not of fauour as before the Apostle reasoned c. 4.4 this clause then is neither impertinent nor yet superfluous 3. This place of the Apostle meeteth with diuerse cauills 1. The Greeke scholiast saith that we need no workes to come vnto Christ sed sola voluntas mentis intentio sat est the will and intention onely of the mind is sufficient But I aske this will and intention whether it is Gods worke or mans if it be Gods worke as the Apostle saith that God worketh both the will and the deed Phil. 2.13 then is it of grace if it be mans then is it a worke but all workes are here excluded 2. beside this grace cannot be here vnderstood to be a thing infused into and inherent in man as the Romanists for then it were a worke Osiander but grace is here conceiued to be subiective in Deo in God as a subiect as worke is subiective in man as a subiect 3. Ghorrans conceit here hath no place that a worke may be said to merit and it shall be of grace because it meriteth of grace for the verie opposition betweene grace and worke one excluding the other alloweth no such permission 4. worke and grace may stand together but not as ioynt causes but workes must follow grace â—â— accepta gratia sit inanis that the grace receiued be not in vaine as Origen saith and though the reward follow works yet the merit of the work is not the cause but the grace fauour of God which hath appointed such a way and order that the faithfull after they haue wrought and laboured should be rewarded it is consecutio ordo a thing that followeth and an order which God hath appointed not any merit Mar. 4. Though the Apostle especially entreat here of election that it is of grace yet because the Apostles rule is generall ad totam salutis nostrae rationem extendi debet it must be extentended to the whole manner and way of saluation Calvin for as election is by grace not by workes Rom. 9.11 so our calling is by grace not by workes 2. Tim. 1.9 Who hath called vs with an holy calling not according to our workes our iustification also is by faith without workes Rom. 3.24.28 Quest. 8. How it is said Israel obtained not that he sought v. 7. The doubt is mooued because our B. Sauiour saith Matth. 7.7 aske and it shall be giuen you seeke and you shall finde c. 1. The answer is there are two kinds of seeking God a lawfull right and true seeking of God wherein must be considered both the manner which must be faith and the end which is to the glorie of God and the other seeking is not right which sayleth of either of these as the Iewes failed in both for they sought not righteousnesse by faith c. 9.23 and therefore missed of that which they sought for and beside they went about to establish their owne righteousnesse and would not submit themselues to the righteousnesse of God c. 10. 3. that is they sought their owne praise and glorie and not Gods and therefore it was no maruell if they failed of their desire 2. Like vnto those were they which sought and followed Christ Ioh. 6. but it was to haue their bellies filled and fed by him so Saint Iames saith c. 4.3 You aske and receiue not because ye aske amisse that you may consume it on your lusts in like manner the Prophet Hosea rebuked the old Israelites They shall goe with their sheepe and bullockes to seeke the Lord but they shall not find him because he hath withdrawne himselfe from them Hosh. 5.6 3. Chrysostome somewhat otherwise sheweth the reason why they obtained not that they sought Iudaeus sibi ipse repugnat c. the Iew is contrarie to himselfe for they sought righteousnes and yet when it was offered them they reiected it they looked for the Messiah and yet when he came they would none of him like as wanton children that call for bread and when it is giuen them they cast it away Quest. 9. Of these words v. 8. As it is written God hath giuen them the spirit of slumber whence it is taken 1. Origen is of opinion that these words can no where be found in the old Scriptures Ero hactenus invenire non potui I could not find them out yet saith he and therefore he thinketh that the Apostle addeth these words of his owne and followeth the sense of the Prophet rather then the words But if it were so the Apostle would not haue set this sentence before as it is written if it were not so written as it is here alleadged Erasmus thinketh that Saint Paul deliuereth the sense of that place Isai. 6.9 as likewise he doth Act. 28.27 but in that place there is no mention made of the spirit of slumber or compunction some thinke that the Apostle citeth not here any particular place but alludeth onely vnto the like places of the Prophet Isai as c. 19.14 The Lord hath mingled among them the spirit of errors ecclestic expos but that place is spoken of the Egyptians and therefore could not properly be applied by Saint Paul to the Iewes therefore I subcribe rather to Pareus and Tolet who thinke that this testimonie is taken out of two places of the Prophet Isai the first c. 29.10 the Lord hath couered you with a spirit of slumber the other part is found c. 6.9 2. But there is some difference both betweene the translation of the Septuagint and the Hebrew and betweene Saint Pauls citation and the Septuagint and betweene S. Pauls allegation and the originall 1. The Septuagint in that place Isai. 19.14 vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made them drunke with the spirit of slumber but in the Hebrew it is he hath couered of the word nasaph to hide or couer the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath giuen in the other place Isai. 6.9 the originall vseth the imperatiue moode make their hearts heauie and shut their eyes the Septuagint expresse it by the actiue applying it to the people they haue shut their eyes and so doth S. Luke cite it Act. 28.27 and Matth. 13.16 but Saint Paul referreth it vnto God he hath giuen c. as Ioh. 12.40 it is said he hath blinded their eyes wherein the Apostle followeth the sense of the Prophet for as Pet. Martyr well obserueth quod Dei imperio fit à Deo fieri dicitur that which is done by the commandement of God is said to be done by God 3. But there is some difference yet in the word tardemah slumber
reason and good counsell doth those things continually which are agreeable to the will of God he performeth this reasonable service c. Beza misliketh here this exposition of Baesil but it may verie well be receiued and is agreeable to the Apostles minde as in the next verse he saith that you may prooue what is the goodwill of God c. he then doth follow this reasonable service of God that prooueth what Gods will is and conformeth himselfe thereunto Quest. 6. How we must not fashion our selues to this world v. 2. 1. Concerning the occasion of these words some thinke that as the Apostle spake before of the sacrifice of the bodie so now he sheweth how the minde should be reformed Lyran. Gorrhan Tolet but the Apostle speaking of the reasonable seruice of God v. 1. comprehendeth both the seruice of the soule and bodie therefore here rather the Apostle now more plainely expresseth that which before he figuratiuely set downe Nyper Martyr maketh this the connexion as the Apostle shewed before quid curandum what was to be cared for in this spirituall sacrifice so here quid cauendum what is to be taken heed of Beza maketh it a second precept that in the seruice of God we should not conforme our selues to the opinion or fashions of the world Gryneus maketh it a consectation a consequent necessarily inferred vpon the former exhortation But I insist vpon the former sense pianiùs explicat rationalem cultum the Apostle more plainely expresseth this reasonable seruice Par. 2. Fashion not your selues or be not fashioned 1. Chrysostome here obserueth a diffeerence betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of the world to the which we must not fashion our selues which is tanquam scenica persona as a person counterfeited vpon the stage which is in shewe not in truth but afterward he biddeth vs be transformed in the minde the formes hath substance whereas a figure is no permanent or existent thing but this distinction seemeth to be too curious neither is it perpetually obserued for Phil. 2.7 S. Paul atributeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure vnto Christ he was found in figure or shape as a man 2. But this is better obserued that the Apostle forbiddeth vs not either not to be in the world nor to vse the world for neither of these are possible so long as we are in the world but we must not fashion our selues to be like vnto the word 3. for it is the propertie of the soule to beare the image of that thing to the which it turneth it selfe as we see in a glasse he then fashioneth himselfe to this world that doth seeke onely or chiefely for the things of the world who followeth the corruptions thereof with greedines and what the fashion of this world is S. Peter sheweth It is sufficient for vs that we haue spent the time past of the life after the lust of the Gentiles walking in wantones lusts drunkennes gluttonie 3. To this world 1. Origen hereupon obserueth this difference aliam esse formam seculi praesentis aliam futuri that there is one forme or fashion of this present world an other of the world to come they which loue things present fashion themselues to this world but they which set their minds on spiritual and invisible things do conforme themselues to the world to come 2. by the world we vnderstand not as Haymo noteth the outward state and condition of the world as it consisteth of dayes moneths yeares but men carnall conversatione seculo deditos which by their carnall conuersation ate giuen to the world Quest. 7. Of our transforming by the newenes of mind 1. Be ye transformed 1. there is a transformation of the bodie as Christ was transformed in the mount and our bodies shall be in the resurrection Philip. 3.20 but here the Apostle speaketh of the transformation of the minde 2. and it must be transformed not in the substance thereof but onely in the condition and qualitie Faius 3. man was formed by his creation deformed by sinne reformed by grace informed by the word conformed and made like to Christ by the spirit transformed in the newenesse of the minde Gorrhan 2. By the newnes 1. the oldnes of man is his sinne and corruption of nature deriued frō Adam that is called newnes which is wrought by grace as faith hope charitie hereof the one is called the old man which is after Adam the other the newe man which is created a newe by grace this renouation is sometime called the newenesse of life Rom. 6.4 from the effects which shewe themselues in the life sometime the newnesse of the spirit Rom. 7.6 from the author and efficient cause which is the spirit sometime the newenes of the mind of the subiect and place where this renouation beginneth 2. Chrysostome vseth this fit resemblance quod in adibus facimus subinde reformantes inveteratum ita in te ipso facias that which we vse to doe in our houses repayring that which is decayed the same doe in thy selfe thou art decayed and waxed old by sinne be renewed by repentance c. 3. Of the mind 1. not of the sense as the vulgar Latine whom Gorrhan followeth vnderstanding here the reforming of the affections and hereupon that common error was grounded that sinne had the seat place in the affections whereas the very mind hath need to be reuiued as S. Paul saith be renewed in the spirit of your mind 2. Faius here noteth that a naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath but a soule and a bodie but a spirituall man hath a spirit soule and bodie as S. Paul saith I pray God that your whole spirit soule and bodie may be kept blameles c. 1. Thess. 5.23 not that any newe part is added to the soule in the regenerate but a newe spirituall qualitie is wrought in it 3. Haymo following Origen by the minde thinketh the vnderstanding to be signified which must be exercised in the Scriptures but this is too particular by the minde rather is vnderstood all the faculties of the soule the intellectual part and the will where this renouation must take beginning Quest. 8. Of these words That ye may prooue what the good will of God is acceptable and perfect c. v. 2. 1. That yee 1. which some thinke is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shewe the ende of this their renovation Mart. Pareus 2. Theodoret will haue it the effect and that the Apostle sheweth cui rei conducat c. to what purpose this renovation of the minde is profitable 3. Chrysostome maketh it to be the cause sic poteritis renouari c. by this meanes ye may be renewed if ye learne what Gods will is so also Tolet annot 6. 4. Gryneus maketh it an adiunct and propertie of renouation for they which are not renewed cannot vnderstand what the good will of God is and Melanchton maketh it a part of our renovation
Argum. Christ forbiddeth to iudge iudge not and ye shall not be iudge Peter is bidde to put vp his sword Christ refused to diuide the inheritance and to condemne the adulteresse he saith his kingdome is not of this world Answ. 1. Christ forbiddeth all rash iudgement and priuate censuring one of an other he speaketh not of publike iudgement 2. Peter and in him all Ecclesiasticall persons as also all priuate persons are forbidden to vse the sword because it is not committed to them 3. Christ came not to be a Iudge or ciuill Magistrate therefore he refused to deale in those ciuill causes the adulteresse he condemned not because the Pharisies accused her of hatred and he would not be an instrument of their malice 4. though his kingdome be not of this world yet because it is in this world of necessitie we must vse this world and the helpes thereof for our present necessitie as we vse meate and drinke plowing sowing and such like though we must be as though we vsed it not 7. Arg. There is neither precept nor president in the newe Testament for the lawfulnes of warre among Christians Ergo it is not lawfull Answ. 1. It followeth not for Christ came to preach faith not to giue rules of warre because they are sufficiently prescribed in the old lawe and Testament which Christ came not to dissolue 2. the antecedent also is false for there are both precepts and presidents in the new Testament as shall follow now to be shewed in the contrarie arguments Contra. Now for the affirmatiue part that it is lawfull for a Christian to beare the Magistrates office and beeing a Magistrate to vse the sword both in ciuill iudgements and hostile warre these reasons are brought 1. We haue in the old Testament both precepts for iudiciall matters as Exod. 21.22.23 and touching warre Deut. c. 13. c. 20. c. 31. and presidents also for both Moses Iosuah Dauid Iehosophat were both iudges in deciding controversies at home and victorious captaines against their enemies abroad But it will be obiected concerning Dauid that God refused him that he should not build his temple because he was a man of warre and blood 1. Chron 28.3 Answ. Dauid was not refused as though God allowed not the warres which he fought against the enemies of God for he saith the Lord taught him to fight Psal. 18.35 144.1 but for these reasons 1. because the Lord was yet to employ him in his warres and he should haue no leasure to attend that worke Iunius annot 2. Sam. 7.5 2. or because he had shed the innocent blood of Vrias Pare 3. adde hereunto the Temple was a figure of Christ whose kingdome should be peaceable and therefore that the shadowe and the bodie might fully agree the Lord would haue the materiall Temple a figure of the true Temple to be builded by Salomon a peaceable man But against all these precepts and presidents in the old Testament the Anabaptists will obiect with the old Manichees that there is great difference betweene the old and new Testament that the God of the lawe was cruell and bloodie but the father of Christ in the newe is mercifull and gentle therefore to stoppe such blasphemous mouthes and to shew that herein the old Testament and the newe agree as both written by one spirit we haue both precepts practise and presidents for all these in the newe Testament For precepts of exercising Iustice and Magistracie S. Paul saith He the Magistrate beareth not the sword in vaine Rom. 13.4 it is lawfull then for a Magistrate to vse the sword for the lawfulnes of warre Iohn Baptist doth not bidde the souldiers renounce their calling but that they should doe no wrong but be content with their wages Luke 3. For practise S. Paul appealed vnto Caesars iudgement seat therein allowing the thrones and places of iustice For presidents of magistracie the ruler Iohn 4. beleeued with all his house and Sergius Paulus beeing conuerted Act. 13. renounced not his Magistracie of captaines Cornelius the Centurion was a man that feared God and yet a captaine so is the Centurion commended Matth. 8. And after the Apostles times the Christians warred vnder the Emperours beeing yet Pagans and infidels against their enemies as Iustinus Martyr in the ende of his 2. apologie maketh mention of the epistle of Mar. Aurelius the Emperour to the Senate of Rome wherein he ascribeth his victorie against the Germanes to the Christians in the campe who when they were readie to perish for thirst prayed vnto God who sent them raine to comfort them and thunder vpon their enemies Controv. 7. Whether lawe Ciuill and Ecclesiasticall doe simply bind in conscience Before I come to examine the arguments on both sides produced certaine distinctions must be premised for the better opening and vnderstanding of the question 1. Some lawes are iust which are agreeable vnto the word of God in particular or in generall and these doe some way or other bind in conscience some are vniust prescribing and commanding vnlawfull things these doe not bind the conscience at all but rather in keeping them the conscience is defiled 2. Lawes may bind in conscience either in generall or particular in generall some lawes may bind because obedience is commanded toward our gouernours in all lawfull things and yet the same lawes shall not bind in particular in respect of the thing commanded 3. Lawes may bind in conscience per se of themselues in respect of the thing commanded directly concerning the worship of God or the duties of the second table or they may bind per accidens accidentally in respect of the scandall that may followe 4. Some lawes that bind in conscience of themselues do so bind sub ratione cultus divint as a part of the diuine worship for all those workes which men are bound in conscience to doe though they were commanded by no humane lawe belong to the seruice of God some lawes bind of themselues but not by reason of the diuine worship but in respect of some order or discipline prescribed to that ende 5. Some lawes doe onely inducere culpam ciuilem make one guiltie of a ciuill offence as to eate flesh vpon dayes inhibited or to weare apparell contrarie to the lawe these ciuill offences doe not bind the conscience properly or they make one guiltie of a morall offence as when men are forbidden vsurie extortion drunkennesse and such like these doe binde the conscience Now according to these distinctions these propositions may be framed 1. That the diuine lawes by whomsoeuer enioyned Magistrate superiour or inferiour which concerne either the duties of the first or of the second table doe bind in conscience simply of themselues both in generall and particular 2. Ciuill lawes which doe determine of circumstances necessarie and profitable toward the obseruation of the morall lawe as the lawe that forbiddeth men to frequent alehouses the better to preuent drunkennesse or to weare any vnlawfull weapon to prevent
whereby Christ ruleth in our hearts by his spirit Par. via ad regnum the way vnto the kingdome Sa this kingdome of God is gratia qua Deo reconciliamur the grace whereby we are reconciled vnto God Tolet the meaning then is that this kingdome of grace consisteth not in these externall things as in meates and drinks God is not thereby worshipped neither doth the observation of such things make vs acceptable vnto God 1. Cor. 8.8 5. Augustine epist. 86. maketh mention of one Vibicus who by this text would prooue that Christians were to fast vpon the saturday which was the Iewes Sabbath because the kingdome of God is not meate and drinke but Augustine there answeareth then at other times as vpon the Lords day and when els we fast not non pertineamus ad regnum Dei belike we should not belong vnto the kingdome of God the Apostle then excludeth not the vse of meates and drinkes simply but the placing of religion in them 6. But it will be obiected is not a man bound to eate and drinke to sustaine nature for otherwise he should be guiltie of his owne death and is it not acceptable vnto God to fast from meates for the subiugation of the flesh how then doe not these things belong to the kingdome and seruice of God Answ. Meates and drinkes of themselues belong not to the kingdome of God which is spirituall but as they are referred and doe helpe toward the spirituall good as they may be an obiect of our patience in the want of them and of our temperance in vsing them soberly when they abound but then not the vse of the things themselues but our obedience to the ordinance of God in vsing them for our necessitie and refraining as occasion serueth doth commend vs vnto God 33. Quest. Of righteousnes peace and ioy in the holy Ghost 1. But righteousnes now the Apostle sheweth wherein the kingdom of God consisteth he reckoneth not vp all those spirituall things wherein the kingdome of God standeth but giueth instance in some for the rest Hyper. Here 1. Chrysostome by iustice or righteousnes vnderstandeth vita virtutis studio commendata a life studious of vertue 2. Haymo the iustice of the next life where one shall not hurt an other 3. some that particular iustice which is to giue euery man his owne Gorrh. Perer. 4. some the iustice obtained by the death of Christ and giuen vnto those which beleeue Piscator 5. but it both comprehendeth the iustice of faith and the fruits thereof in our regeneration Martyr Pare so Lyranus iustitiam per fidem formatam iustice formed by faith 2. Peace 1. Haymo vnderstandeth the perfect peace which the Elect shall haue with God and his Angels in the next world 2. Chrysostome pacificus convictus cum fratre peaceable liuing with our brethren 3. but beside the externall peace it signifieth the inward peace of conscience betweene God and vs which is a speciall fruit of iustification by faith Rom. 5.1 beeing iustified by faith we are at peace with God 3. And ioy 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei the vnspeakable ioy by the sight of God in the next life 2. some gaudium de fraterna pace the ioy that springeth of brotherly peace gloss ordinar 3. gaudium de bonis spiritus sancti ioy arising of the gifts of the spirit in receiuing them thankfully Hugo 4. some referre it to the manner how the workes of iustice should be done that is prompte chearefully readily Perer. numer 17. 5. But this ioy is taken generally for the spirituall ioy which the faithfull haue in God which ariseth partly of the expectation and hope of the reward to come and of the present feeling of Gods fauour in Christ in the remission of sinnes Mart. and this ioy maketh the faithfull to be ioyous in tribulation as the Apostle saith Iam. 1. Count at exceeding ioy when ye fall into diuers tentations this ioy proceedeth partly ex spe futuri praemiij out of the hope of the reward to come partly ex dilectione Dei out of the loue of God for that which one loueth he reioyceth and delighteth in Tolet. 4. The Apostle addeth in the holy Ghost 1. to shew the author and efficient cause of those graces which is the spirit of God as S. Paul saith Galat. 5.22 The fruit of the spirit is loue ioy peace Pareus 2. as also to shew a difference betweene ciuill and worldly ioy and spirituall for concerning worldly ioy our blessed Sauiour faith Woe vnto you that now laugh for ye shall waile and lament Luk. 6.25 but of the other ioy he saith Your ioy shall no man take from you 3. he sheweth also the forme and manner of these good things that they are spirituall not carnall as consisting in meate and drinke and such outward things Quest. 34. Of these words he which in these things serueth Christ is acceptable to God c. v. 18. 1. The vulgar Latine readeth he which serueth in this that is in the spirit as Origen and Ambrose interpret but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these things and so translateth the Syrian interpreter and so also the sense is better to shew that the kingdome of God consisteth in righteousnesse peace and ioy because they which are exercised in these things are pleasing vnto God and they which please God shall enter into his kingdome the like saying the Apostle hath 1. Tim. 4.8 bodily exercise profiteth little but godlines is profitable to all things c. 2. In these things that is in righteousnesse peace and ioy better then by these things as Beza Martyr Erasmus for he sheweth the manner how we serue Christ not the cause Pareus 3. Serveth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing so that we see that distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service not to be perpetuall the first whereof the Papists take for that adoration which is peculiar to God the other to be that which may be yeelded vnto Saints 4. Here is no place for merite for the Apostle speaketh not here of externall workes but of internall wrought in vs by the spirit and so Lyranus well interpreteth he that serveth interius in mente inwardly in his mind therefore that is but a corrupt glosse of Gorrhā he that pleaseth God meretur regnum aeternum meriteth eternall life for he pleaseth God not by his owne merite but because he serueth Christ as Origen well saith qui servit Christo in quo complacuit Deus placet Deo he which serueth Christ in whom God is well pleased pleaseth God 5. Is accepted of men 1. That is but a curious distinction which the ordinarie glosse hath he pleaseth God secundum gaudium in respect of his ioy for God loueth a cherefull giuer and is accepted of men in respect of iustice and peace but in all these rather he that serueth Christ is approoued
an other as he receiued vs but we in receiuing one an other doe not satisfie one for an other for Christ hath receiued vs in a farre more excellent manner then we can one receiue an other 3. As Christ receiued vs not onely in taking our nature vpon him Lyran. but in bearing our sinnes and in offering himselfe vnto death for vs Origen restraineth it to this particular point in question concerning meates that we should iudge none to be vncleane and therefore to be refused as Christ refused not vs for the vncleannes of sinne but the sense is more generall and the Apostle hath speciall reference to the vnitie betweene Gentiles and Iewes that one should receiue an other seeing Christ made no difference betweene them but died for both 4. To the glorie of God 1. Chrysostome and Theophylact doe ioyne this with the former clause that we should one receiue an other to the glorie of God but Origen better coupleth it with the latter part as Christ receiued vs c. Calvin Tolet ioyne it vnto both clauses but it agreeth better with the latter Beza 2. Martyr vnderstandeth it of the glorie of God which Christ propounded to himselfe in receiuing vs Origen of the effect which followeth that we beeing receiued by Christ should by our life glorifie God but it is better vnderstood of the glorie of God cuius nos facit participes whereof he maketh vs partakers Pareus he hath receiued vs vt nos faceret immortales to make vs likewise immortall gloss interlin 3. and herein the Apostle sheweth the excellencie of that benefit which we receiue by Christ he receiued vs beeing enemies much more should we receiue our brethren he receiued vs to euerlasting glorie much more should we receiue our brethren vnto concord and peace so this our receiuing one of an other is nothing to the greatnes of this benefit in Christ who hath receiued vs to a farre more excellent state then we can one receiue an other 14. Quest. How Christ is said to haue beene the Minister of circumcision v. 8. 1. Origen vnderstandeth this of the circumcision which Christ tooke in his flesh vt nosceretur ex semine Abrahae veniens c. that it might be knowne that he came of the seede of Abraham to whome the promise was made that in his seede all the nations of the world should be blessed and beside the Apostle insinuateth hereby that the Gentiles should not iudge the Iewes for observing the ceremonies of the law seeing Christ was in his flesh made the minister of circumcision Chrysostome following the same sense giueth an other reason why Christ was circumcised vt totam legem impleret that he might fulfill the whole law for vs and so appease his fathers wrath and deliuer vs from the curse of the law But in this sense Christ can not properly be said actiuely to be the minister of circumcision which was rather ministred to him when he was circumcised 2. Origen hath an other sense vnderstanding it of spirituall circumcision which is in the heart according to that saying of S. Paul Rom. 2.29 the circumcision is of the heart in the spirit not in the letter and Haymo following this sense applieth it to the spirituall circumcision which concurreth with baptisme of the which S. Paul speaketh Colos. 2.11 In whom also ye are circumcised with circumcision made without hands by putting off the sinnefull bodie of the flesh c. in that ye are buried with him through baptisme thus also Iunius in his parall But this spirituall circumcision is not peculiar to the Iewes but common also to the beleeuing Gentiles whereas the Apostle speaketh here of the prioritie and prerogatiue of the Iewes 3. Haymo hath also an other interpretation that Christ is said to be the minister of circumcision because before the time of his incarnation he beeing the word of his father did minister circumcision to the Israelites eam dando praecipiendo by giuing and commanding it vnto them to be obserued this sense Faius misliketh not lex ipsa per Christum in monte data est the law was giuen by Christ in the mount But it is euident that the Apostle speaketh here of Christ come in the flesh to confirme the promises made to the fathers 4. Wherefore by circumcision here the circumcised Iewes are vnderstood by the figure called a metonymie the adiunct beeing taken for the subiect as c. 4.12 Abraham is called the father of the circumcision and Gal. 2.8 Peter is saide to haue the Apostleship of the circumcision and yet withall it sheweth that Christ did submit himselfe to the whole law and to the ceremonies thereof as Gal. 4.4 he is said to be made vnder the law thus Calvin Martyr Beza Gualter Lyran Tolet Pareus with many other expositors and this sense best agreeth with the Apostles purpose who prooueth that distributiuely and in parts which before he affirmed how Christ had receiued all to the glorie of the father which first he sheweth to haue beene performed in Christs owne person to the Iewes and afterward to the Gentiles this then is the meaning of the words The Minister 1. which sheweth the great humilitie of Christ that he refused no ministerie nor seruice to doe good to his nation as he saith himselfe in the Gospel that he came not to be ministred but to minister and in the same sense S. Paul saith Phil. 1. that he tooke vpon him the forme of a seruant 2. and this ministrie consisted not onely in his preaching though therein he watched with all diligence but in all other ministeries in the flesh his incarnation passion resurrection because he came to fulfill the promises made to the fathers 3. and he specially laboured and ministred in preaching the word teaching vs wherein the ministerie of the word consisteth not in a bare naked title or in ceremonies solemnities processions as the Papall priesthood and ministerie is chiefly busied in such things but in teaching and exhorting wherein our blessed Sauiour laboured most faithfully and thereunto watched by three meanes especially prayer vnto God holines of life and by the power of miracles Of the circumcision that is of the circumcised Iewes to whome he both preached himselfe saying he was sent onely to the lost sheepe of Israel and also gaue a charge to his Apostles and disciples onely to preach to the Iewes not to the Gentiles and though Christ preached also in the coasts of the Samaritans yet that was not vsuall but onely by the way and somewhat extraordinarily to make a way for the calling of the Gentiles for otherwise his chiefest aboad was in Iewrie For the truth of God c. 1. that is that God might appeare to be true in his promises made vnto the fathers concerning the Messiah whome he promised to send so it was not for any merit in the Iewes that Christ was first sent vnto them but that the promises of God might be fulfilled 2. yet in a diuers manner
in the first place with the power of signes it signifieth the efficacie of the signes which they wrought in the heart of those which were converted in the latter by the power of the spirit is signified the efficient cause of this efficacie namely the power of the spirit Beza Quest. 25. Of S. Pauls labours in preaching the gospel from Ierusalem vnto Illyricum 1. v. 19. So that from Ierusalem 1. S. Paul setteth forth the effects of his ministerie and Apostleship first extensive shewing the extent thereof from Ierusalem to Illyricum then intensive intensiuely he preached where none other had preached before ver 20. Lyranus 2. Bucer whom Tolet traceth steppe by step though he conceale his name doth here diligently set forth the places of S. Pauls peregrination and trauell in preaching the Gospel Paul beeing conuerted going from Ierusalem to Damascus from thence went to Arabia and after three yeares returned to Damascus and from thence to Ierusalem Galat. 1.17.18 from Ierusalem he went to Cesarea and so to Tarsus Act. 29.30 from Tarsus Barnabas brought Paul to Antioch Act. 11. and from thence to Ierusalem to carie releefe to the Iewes Act. 11.30 from Ierusalem they returned to Antioch Act. 12.25 c. 13.1 from Antioch he and Barnabas were sent forth by the Church by the direction of the spirit and went to Seleâ—cia then to Cyprus and to some cities of Pamphylia and so to an other Antioch in Pisidia Act. 13. and thorough certaine parts of Lycaonia and then returned to Antioch from whence they had beene commended by the Church Act. 14.26 from Antioch they were sent to Ierusalem about the question of circumcision and returned to Antioch with the Apostles decree Act. 15.30 thence he returned and went thorough Syria and Cilicia visiting the Churches then he went through Phrygia Galatia and Mysia then to Troas wherein he was by a vision leauing Asia called into Macedonia and so came into the parts of Europe first to Philippi in Macedonia Act. 16. then to Thessalonica and from thence to Athens Act. 17. and then to Corinth thence to Ephesus and going to visit the Church in Galatia and Phrygia Act. 18.23 he returned to Ephesus Act. 14. from Ephesus he returned into Macedonia and Grecia Act. 20.1.2 and from Philippi in Macedonia to Troas and Miletum Act. 20. and thence by Tyrus and Cesarea and other cities he came to Ierusalem where he was taken and put in bonds Act. 21. And thus S. Paul preached as he saith from Ierusalem in all the regions round about Attica Beotia Achaia Epirus euen vnto Illyricum 2. And round about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in a circuite 1. which Chrysostome vnderstandeth backeward and forward not onely the cities on this side Ierusalem sed quae retro sunt colliges but thou shalt gather also the cities behind as the Saracens Persians Armenians and other Barbarians 2. some do vnderstand it that the Apostle went not on preaching recta linea by a right and straight line which beeing extended from Ierusalem to Stridon a towne in Illyricum where Hierome was borne would containe 350. Germane miles which make thrice so many English miles more then a thousand but he visited the coastes of the regions in Asia minor as he went and so fetcht a compasse by Cilicia Cappadocia Pysidia Bithinia Pontus Mysia Macedonia Pareus 3. and this circuite also may signifie that he went in and out going and returning vnto the same cities as he visited Ierusalem Antioch Philippi Ephesus diuerse times as is shewed before in the particular description 3. Vnto Illyricum 1. Which countrey Haymo saith is finis Asiae principium Europae the ende of Asia and beginning of Europe Lyranus saith it is in fine Graeciae in the end and vtmost part of Greece bordering vpon the Sea whereupon it is called Illyricum mare the Illyrian Sea the Greeke scholiast and Theophylact say it was the same countrey that is called Bulgaria Osiander taketh ti for the lower Pannonia where is the riuer Danubius Pareus thinketh it is the countrey now called Sclavonia bordering vpon Hungaria Pellican 2. But we must not suppose that S. Pauls labours here ended for he returned backe againe from those parts neare vnto Illyricum and tooke infinite paines and trauaile beside in preaching the Gospel 3. and whereas he maketh these two Ierusalem and Illyricum the bounds and limits of his trauaile we must not thinke that he preached no further then as it were from the riuer Iordane to Danubius for he preached also beyond Ierusalem in the parts of Syria and Arabia some thinke that he beginneth at Ierusalem because he went from thence first to Damascus Faius but at such time as he went first from Ierusalem he was not then conuerted but he nameth Ierusalem whether he returned from these remote parts and because from thence beganne after his returne and so went forward preaching in the regions of Asia the lesse and Europe 4. I haue replenished the Gospel 1. That is plene praedicauerim I haue perfectly and fully preached the Gospel gloss interlin Gorrhan non perfunctorie praedicavit he preached not slightly Mart. perfecte tradidit omnia he perfectly deliuered all points of doctrine Gualter but he sheweth here onely the largenes and extent of his preaching not the perfection of his doctrine 2. Beza doth vnderstand it of fulfilling his office in preaching the Gospel but to make vp this sense many words must be supplyed 3. There are in this speach three figures vsed the first a Synedoche he taketh Ierusalem and Illyricum the countrey for the people the subiect for the adiunct by a synecdoche Pareus then in that he saith he hath replenished the Gospel there is a figure called hypallage which is the putting of one word in an others case as to say I haue filled the Gospel with them for I haue filled them with the Gospel Iun. annot as when it is said trade rati ventos giue the winds to the shippe for giue the ship to the windes the third figure is a metaphor taken from the nets and fishing that as when the nets are filled with fish so the Apostle had filled the preaching of the Gospel which was as the net with the aboundance of beleeuing Gentiles Tolet annot 11. 5. So thus the Apostle abridgeth his infinite labours and travailes in the Gospell as in the former part of this verse acervus miraculorum percurrit he ranne ouer an heape of miracles saying in the power of signes and wonders so here he comprehendeth infinitas vrbes an infinite companie of cities and people where he had preached and this propter ipsos loquitur he speaketh for their cause to commend his Apostleship vnto the Romanes that he might haue some fruite among them as among other of the Gentiles as he saith c. 1.13 Chrysost. Quest. 26. Why the Apostle would not build vpon an others foundation v. 20. that is preach where Christ had been preached alreadie 1. Origen maketh this the cause ne alieni
by Sathan and his ministers as by the adversaries the Iewes 2. Thess. 2.16.17 Ambrose addeth a third reason he staied sometime vt excluderet falsa commenta pseudapostolorum to exclude and remooue the vaine fictions of the false Apostles but here the Apostle sheweth an other cause beside all these fundandi ecclesias occupatione detentus he was deteined by the imploiment in founding of Churches Origen and so as Chrysostome noteth he expresseth the cause of his stay which he concealed before in the beginning of the epistle Rom. 1.13 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some vnderstand as well of the many impediments as of the many times wherein he was hindred Faius but the latter is more agreeable as Chrysostome expoundeth and so he said c. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftentimes he had beene purposed to come but was letted hetherto v. 23. But now seeing I haue no more place he by these two reasons putteth them in mind of his speedie comming 1. because he had now no occasion to stay in those partes to plant new Churches for though all were not conuerted yet he had ordained Pastors in euery Citie to build further vpon his foundation Lyran. 2. where he saith in those quarters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 climates it is not taken strictly according to the Astronomical account which maketh a climate to be a space of the earth betweene two parellels extended from the aequator to the pole in which space the day is lengthened by halfe an houre which climates Ptolome numbreth to be 15. the new Astronomers make 24. for in this sense the Apostle had gone ouer onely two climates preaching the Gospel but it is here taken in a larger sense for these regions Origen restraineth it to Achaia where Corinthus was from whence he thinketh this epistle was dated 3. The other reason is his auncient and long desire many yeares of comming vnto them which desire it seemeth the Apostle had at the least 10. yeares before for he wrote this epistle about the 20. yeare of his conuersion and the 55. of Christ and long before that the Romans had receiued the faith about the 3. yeare of Claudius when the second persecution was begunne by Herod at such time as Iames was killed and Peter imprisoned which was in the 10. yeare of the Apostles conuersion and the 45. of Christ Pareus But long before this the Romans had receiued the faith for Andronicus and Iunia whom S. Paul saluteth Rom. 16.7 were in Christ before Paul was conuerted which was in the 2. yeare after the passion of Christ and the 10. of Tiborius raigne about tenne yeares before the 3. of Claudius so that if Paul had this desire to go to Rome so soone as he heard of their faith he had it aboue tenne yeares nearer twentie see qu. 29. vpon the 1. Chapter Quest. 30. Whether Saint Paul in person preached in Spaine as here he intendeth v. 24. There are here two famous opinions the one varying from the other 1. Many of the auncient Fathers doe thinke that as Saint Paul at this time purposed so he went and preached in Spaine as Dorotheus in synops patriarch Apostolor Paul beginning his preaching at Ierusalem c. vsque ad Italiani Hispaniam praedicando progressus est went forward in preaching euen vnto Italie and Spaine Cyrill cateches 17. in Hispaniam vsque promptitudinem praedicationis extendit he extended the readines of his preaching euen vnto Spaine Chrysost. homil 76. in Matth. videas eam ab Hyerosolymis vsque ad Hispanias currentem thou maiest see him comming forth from Ierusalem euen vnto Spaine so also in some places Hierome as in 11. c. of Isay ad Italiam Hispanias alienigenorum portatus est nauibus he was carried into Italie and Spaine in straungers shippes so also Theodoret in c. 4.2 epist. ad Timoth. Paul vpon his appeale beeing sent by Festus to Rome his defense beeing heard was set free in Hispaniam profectus est and went into Spaine Grego lib. 32. c. 22. affirmeth the same that Paul went into Spaine Paulus cum nunc Iudaeam nunc Corinthum nunc Hispanias peteret quid se aliud quà m aquilam esse demonstrabat Paul sometime going to Iudea and to Corinthus sometime to Spaine what did he else shew himselfe to be then an eagle so also Anselme vpon the 16. chapter of this Epistle nec falsum loquitur Paulus qui se in Hispaniam profecturum pollicetur neither did Saint Paul speake false when he promised to goe into Spaine c. imitans solis cursum ab Oriente ad Occidentem imitating the course of the Sunne from the East to the West Tolet beside the testimonie of these Fathers vseth two reasons to shew that it was very probable that Paul according to his purpose here visited Spaine 1. First because beeing deliuered from his imprisonment in Rome where he continued two yeares in custodie he beeing set at libertie in the 6. yeare of Nero in those eight yeares space before his martyrdome at Rome which was in the 14. yeare of Nero might performe his promise here made of going into Spaine 2. the Apostle veluti spiritu prophetico c. as with a propheticall spirit foretelleth his iourneying into Spaine it was then vndoubtedly fulfilled Tolet ann 15. Contra. 1. It is verie probable that S. Paul was deliuered after his first imprisonment as hath beene shewed before 12. generall quest vpon this whole Epistle but then he returned to visite the East Churches as he oftentimes promised in his Epistles sent vnto them from Rome as to the Philipp 2.24 I trust in the Lord that I my selfe also shall come shortly to Philemon v. 23. prepare mee lodging for I trust through your prayers to be giuen vnto you c. 2. neither doth S. Paul here make an absolute promise or speake prophetically but saith onely when I shall take my iourney into Spaine I will come to you and Erasmus thinketh that the words here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated vt si that if or as the Ecclesiasticall expositor siquando if at any time I goe into Spaine c. And that this was no propheticall speach appeareth further because he saith I trust to see you and to be brought on my way thitherward by you but this was not done when Saint Paul came to Rome for there beeing deteined in hold for two yeares together he could not be so accompanied by them hauing not his libertie for he purposed then not to stay at Rome but onely to see them in his passage after that I haue beene somewhat filled with your companie This his purpose then fayling in some part was not propheticall for then it should haue been performed in euery point and fayling in one part might also in the rest so that Saint Paul thus spake humana tantum ratione coniectura non impulsu spiritus by humane coniecture and reason not by the impulsion and moouing of the spirit
〈◊〉 〈◊〉 〈◊〉 is not taken in that sense in Scripture but it signifieth to the face as Luk. 2.31 Mine eyes haue seene thy saluation which thou hast prepared before the face of all people so also Act. 3.13 Act. 25.16 and in diuers other places 2. Argum. Peter offended not against Pauls rule for before the Iewes came he did eate with the Gentiles of all meate according to the libertie of the Gospel but after the Iewes came he withdrew himselfe therein condescending to their infirmitie Ans. S. Peter did auoid the scandale of the Iewes sed maiore scandalo Gentium with a greater scandale of the Gentiles for he by his example did constraine them to doe like the Iewes as S. Paul saith Gal. 2.14 and therein was his error 3. Arg. Peter beeing an Apostle inspired with the spirit could not erre in a point of doctrine concerning the difference of meates especially seeing he had beene specially admonished and instructed herein by an oracle from heauen Act. 10. and therefore it is not like that he erred herein Ans. The antecedent is true that S. Peter erred not in a point of doctrine hauing therein the sufficient direction of the spirit but it followeth not that therefore he erred not in the practise of that doctrine Peter did not here deliuer any point of doctrine for the which he was reprooued but he erred in his example and practise as S. Paul likewise that euery where exhorteth vnto charitie and to take heede of strife and contention yet fayled in his practise when he fell out with Barnabas Act. 15.39 neither were the infirmities of the Apostles any disparagement to their doctrine as wicked Porphyrie obiected as it derogateth not to the hauenly treasure to be carried in earthly vessels 2. Cor. 4.7 4. Argum. If Paul had verily and in deede reprehended Peter he had beene the author of a great scandale in reproouing so great an Apostle for therein he should not haue condescended to the infirmitie of the Iewes and the Gentiles by this meanes might haue suspected Peters doctrine Ans. 1. It is no scandale to reprooue a great doctor of the Church it beeing done by authoritie as Paul was an Apostle as well as Peter and vpon necessarie cause as here there was daunger least by Peters example others should haue beene brought into the same dissimulation to be like the Iewes 2. S. Paul condescended so farre and so long to the infirmitie of the Iewes that they were not thereby confirmed in their error which was feared here 3. neither doth Paul reprooue Peter for his doctrine but for his practise therefore that was a needelesse feare of suspecting his doctrine by this occasion 5. Arg. Peter here doth none other thing then Paul did to condescend to the infirmitie of the Iewes as when he caused Timothie to be circumcised Ans. Paul did neuer constraine the Gentiles to Iudaize as though the observation of the ceremonies were necessarie to saluation for as he circumcised Timothie least he should offend the Iewes so he refused at an other time to circumcise Titus least he should confirme them in their error but Peter by his example did constraine the Gentiles to Iudaize thus Augustine Paulus non ideo Petrum emendavit Paul did not amend or correct Peter because he obserued the ceremonies of the Fathers sed quoniam Gentes cogebat Iudaizare tanquam ea saluti necessaria forent but because he constrained the Gentiles to Iudaize as though those things were necessarie to saluation itaque Petrus vere correctus c. therefore both Peter was truely reprooued and Paul vera narravit reporteth a truth 6. Hierome obiecteth the authoritie of Dydimus Origen Eusebius and others which were of his opinion Answ. Augustine setteth against these Cyrpian and Ambrose to whom may be added Tertullian who likewise held that Peter was in truth and iustly reprehended of Paul imo supra hos omnes Paulus ipse occurrit but aboue all these I esteeme S. Paul that affirmeth it to be so Contra. Now on the contrarie Augustine produceth these reasons to shew that S. Paul did in earnest and iustly reprooue S. Peter 1. The text is euident v. 11. Saint Paul saith I resisted him to his face for hee was to be blamed hee that Paul saith was too blame and worthie to be reprooued was so indeede 2. Dissimulation in matters concerning the iudgement of the necessitie and lawfulnes of a thing is an error worthie of reproofe but so did Peter dissemble making as though it were necessarie to hold a difference of meats as the Iewes did 3. Beside he by his example constrained the Gentiles to doe like the Iewes as though the obseruation of the ceremonies were necessarie 4. And further he did confirme the Iewes in their error of the necessarie obseruing and keeping the ceremonies in so much that Barnabas and other Iewes were brought into the same dissimulation 5. S. Paul saith further of Peter and the rest that they went not the right way to the truth of the Gospell and so Augustine concludeth si hoc fecit Petrus quod facere debuit mentitus est Paulus c. if Peter did that which he ought to doe then Paul lyed in saying that he saw they went not with a right foote to the truth of the Gospel Augustin epist. 8.9.12.15.19 Controv. 2. That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. v. 3. For Christ also would not please himselfe impious Socinus that most blasphemous heretike against the efficacie of Christs most holy passiō whereby he wrought our redemption will haue our Blessed Sauiour onely an exemplarie instructor by his doctrine and life not a saving Redeemer by his death whose wicked heresie see confuted before c. 5. Con. 6. Now least this wicked dogmatist and his sectaries might take occasion here to confirme their error it must be considered that Christ is not here onely set forth vnto vs as an example to follow both for his patience in bearing the rebukes of the wicked and of his zeale in taking the reproches and blasphemies against God his Father as vttered against himselfe but he is to be looked vpon as our Redeemer who hath taken vpon him our infirmities and satisfied for our sins committed against God which is the true meaning of these words v. 3. the rebukes of them which rebuke thee fell on mee as hath beene shewed before at large qu. 8. And this to be so that Christ is not onely an example vnto vs of godlines but our Redeemer and iustifier from our sinnes by dying and in his death satisfying for them to omit other places of Scripture which are infinite the Prophet Isay is a plentifull witnesse who in one short chapter the 53. prophecying of this our redemption by Christ in ten seuerall places by most effectuall words doth describe the same in this manner v. 4. he hath borne our infirmities and againe he hath caried our sorrowes
necessarie either to retaine it or any other outward ceremonie or vsage in stead of it S. Paul exacteth not the outward gesture but the inward affection and so as Clemens Alexand. saith well dilectio non sensetur in osculo sed in benevolentia loue is not measured by the kisse but by the goodwill Quest. 14. How the Apostle saith The Churches salute you c. v. 16. 1. Origen here mooueth this doubt reading all the Churches how all of them could send salutation vnto the Romanes and he answeareth because there was vnus spiritus Paulo omnibus Ecclesijs there was one and the same spirit in Paul and all the Churches or by saluting he vnderstandeth per vnum spiritum iungi to be ioyned together by one spirit Hugo answeareth that whereas v. 4. all the Churches must be taken vniversaliter generally here it must be vnderstood only distributive by way of distribution for those churches where he then was so also Gorrhan But this doubt is easily remooved because that vniversall particle all is not in the originall it is inferred by the Latine interpreter by Churches then the Apostle vnderstandeth the Churches of Achaia and Macedonia where he then was of whose affection toward the Romanes he was assured 2. And he nameth Churches in the plurall number meaning the particular Churches which had their denomination from their speciall places as the Church of Antioch Hicrusalem the Romane Church which all made but one vniuersall Church and generall bodie whereof Christ was the head Bucer 3. Chrysostome mooueth an other doubt why the Apostle saluteth so many in this his epistle to the Romans which he doth in no other epistle and hereof he giueth these reasons 1. not onely for that he had not yet seene them for so neither had he seene the Colossians c. 2.1 2. but Romani erant celebriores alijs the Romanes were more famous then others 3. and beside many of these were knowne vnto S. Paul and were fledde to Rome as vnto a more safe place and therefore he saluteth them by name 4. but the greatest reason is inter advenas dogebant many which were fledde thither liued among strangers and therefore had neede of the greater commendation and such was the glorie of Paul that per solas literas multum haberent praerogativae they had a great prerogatiue that could get to be cōmended onely by his letters 5. But Tolets reason is farre fetcht that S. Paul saluteth that citie in the name of the Churches quae omnibus Christianis praesidet which is set ouer all Churches for the Romane Church is the head of all Churches where the vicar of Christ the vniuersall Bishop sitteth c. for if this were the cause how commeth it to passe that Saint Paul leaueth S. Peter vnsaluted whom the Romanists affirme to haue beene at this time Bishop of Rome would he write to the chiefe Church and not salute the chiefe Pastor thereof But hereupon it is strongly concluded and inferred that Peter was not Bishop of Rome nor at this time there and whether at all or not is vncertaine which point shall be further handled among the controversies But I insist vpon Chrysostomes reasons why S. Paul sendeth such ample salutations to the Romaness more then to other Quest. 15. Generall obseruations concerning the greeting and salutation sent here by the Apostle 1. Origen noteth the singular wisedome and discretion of the Apostle that giueth vnto euerie one a seuerall commendation pro merito altus probus alius charissimus c. one is according to his worthines called approoued an other welbeloued an other elect an other labouring in the Lord. 2. Chrysostome sheweth two ends why the Apostle doth thus 1. ne invidiam pararet least if he should praise some and not others it might procure envie 2. ne socordiam confusionem generaret least it might engender slouth and confusion if one should not be commended before an other so he both maketh them alacriores more chearefull and willing to goe forward omitting nothing worthie of commendation in them and others diligentiores more diligent in stirring them vp to followe their example 3. Calvin obserueth that none of any great place among the Romanes are here saluted nullum ex splendidis illis nominibus audivs we heare none of the famous and illustrous names among the Romanes here rehearsed but they are all obscure men which sheweth what the state of the Church was in those dayes that not many noble or great men were called as the Apostle sheweth 1. Cor. 11. and the Apostle hereby is freed from all suspition of flatterie that he doth not venari amicitias potentium hunt for the friendship of great men 4. Gryneus addeth that these salutations are species invocationis kinds of prayer shewing that one ought to pray for an other 5. And they are communionis sanctorum religiosa documenta religious documents of the communion of Saints Gryn that their ought to be amicitiae commercia entercourse of friendship betweene the Churches of Christ Gualter Quest. 16. Of the shunning and avoiding of the authors of dissention 1. As hitherto S. Paul had propounded examples to be imitated and followed so nowe he sheweth whom they ought to decline and take heede of Lyran. and this admonition he reserueth to the last that it might better be remembred 2. He prayeth them to marke diligently c. 1. This charge of the Apostle belongeth vnto the gouernours of the Church ad omnes credentes and to all other beleeuers Origen though specially it concerne the Pastors 2. and he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke or obserue because it falleth out oftentimes socordia incuria by the slouth and carelesnes of Pastors that such false intruders doe enter Melancth 3. and in that he would haue them narrowly observed he sheweth their craft and subtiltie non enim palam conspiciendos se praebent they doe not shewe themselues openly Oecum 3. Which cause division and offences 1. Origen vnderstandeth these to be all one and interpreteth them to be dissentions contrarie to peace 2. Lyranus thinketh that the diuisions are declinationes à fide declinings from the faith and scandals which are occasion of ruine vnto others 3. some referre diuisions to faith and offences to manners 4. But the first are vnderstood to be they which doe corrupt the doctrine of the Church such are heretikes the other they which violate the discipline of the Church and giue euill example as schismatikes Pareus 5. Chrysostome thinketh that the Apostle especially meaneth the Iewes which together with the Christian faith vrged the ceremonies of the lawe of whom as enemies to the Gospel the Apostle often complaineth but all other beside are noted which were bringers in of corrupt doctrine 4. Beside the doctrine 1. Gualter obserueth well that the Apostle forbiddeth not all dissentions but such as are caused by innovation of doctrine for there are some profitable diuisions quibus
owne strength neither yet must they be slouhtfull they must vse vigilancie 2. Shall tread 1. The vulgar Latine readeth in the imperatiue tread and so Chrysost. saith it is both prophetia precatio a prophecie and a praier but in the originall it is put in the future tence 2. he saith not shall subdue but shall tread downe or crush Chrysost. that is shall so keepe him vnder as then he shall not preuaile against the members of Christ. 3. and here there is an allusion to the first promise made to Eue that the seede of the woman should breake the serpents head 4. this victorie is not perfect here but the perfect conquest shall be in the next world Martyr 5. Origen noteth well that God is said suscitare Sathanam negligentibus conterere studiosit to raise vp Sathan or an aduersarie to those which are negligent as he is said to haue stirred vp Sathan an adversarie to Salomon 1. King 11.14 and to crush Sathan vnto the diligent 3. Sathan 1. Chrysostome vnderstandeth the deceiuers which are aduersaries for so the word Sathan signifieth an adversarie but chiefely the deuill qui ad ista ducem agit who is their ringleader 2. Origen doth draw it to particulars as si quis agonē susceperit castitatis if any striue for chastitie if he continue God shall vanquish vnder him the spirit contrarie to chastitie and so likewise in the fight of faith of patience and such like 4. Shortly 1. Some referre it to the day of iudgement 2. Ambrose to Pauls comming to Rome 3. Tolet thinketh this was fulfilled in Constantine who ouerthrew idolatrie 4. but euen then presently this was in part fulfilled God gaue the Romans constancie both against the Romane persecutors and spirituall wisdome against false teachers Quest. 21. What Saint Paul meaneth by the grace of our Lord Iesus which he wisheth vnto them v. 20. 1. As the Apostle beganne his Epistle with grace and peace so he endeth it as c. 15.33 he saith the God of peace be with you and here he saith the grace of our Lord Iesus which words he repeateth againe v. 24. though Origen and Ambrose haue them but once which is not a vaine repetition but thereby the Apostle sheweth the necessitie of the grace of Christ which he so often prayeth for and further he sheweth herein a fatherly affection as the manner of a louing father is to bid his children farewell againe and againe and beeing both to take his leaue saepe ad colloquium convertitur doth returne often to his colloquie with them and this benediction is there repeated because of the salutatious of the brethren which he sendeth ending in the same forme as the Apostles doth Gorrhan 2. Whereas S. Paul 1. c. 7. doth ascribe this grace to God the father and to Iesus Christ but here he maketh mention onely of Iesus Origen obserueth well that it is vna atque eadem gratia one and the same grace for as the father hath life in himselfe and hath giuen vnto the Sonne to haue life in himselfe so gratiam quam dat pater dat filius the grace which the father giueth the Sonne giueth also This then is an euident argument of an equalitie of power and goodnes in the father and the Sonne 3. Chrysostome doth here enforce an argument from the greater to the lesse that if when they were enemies they were freed by grace and redeemed from Satan much more amici facti beeing made friends shall they haue grace to be deliuered from lesse daungers thus farre Chrysostome well but his other note here is dangerous that whereas before he spake of their obedience and now turneth vnto God by praier shewing that we had neede of both quae divinitus dantur quae à nobis sunt as well those things which are giuen of God as which are of our selues for we haue nothing of our selues all is of God Therefore Origens note is here to be preferred sciendum quod omne quod homines habent à Deo gratia est we must know that all which a man hath is of God and grace nihil habet ex debito he hath nothing of debt for who hath giuen vnto him first c. 4. By grace here 1. neither is vnderstood that grace which the Apostle should bring vnto them at his comming which he wisheth vnto them now for he speaketh of immediate grace from Christ. 2. nor yet onely the grace whereby we were first reconciled vnto God that they might continue therein as Osiand 3. but thereby is signified both the fauour of God and the effects thereof the graces and gifts of the spirit Martyr and whatsoeuer the elect haue by grace from God as faith hope remission of sinnes Haymo 5. This salutation the grace of God c. S. Paul was wont with his owne hand to write in the ende of euery Epistle whereby it was discerned whether it were his epistle or an others as he himselfe saith 2. Thess. 4.17 The salutation of me Paul with mine owne hand which is the token in euery Epistle so I write hereby then this epistle to the Romanes is discerned to haue beene written by S. Paul that whereas the rest of it was set downe from S. Pauls mouth by his Scribe this salutation was extant vnder his owne hand 22. Quest. Of the salutations of others which Saint Paul sendeth to the Romanes v. 21. to 23. 1. As before the Apostle named diuers persons to whome he sendeth greeting to v. 16. so now he sendeth the salutations of others vnto them and these are of two sorts either such as were strangers in Corinth or such as were citizens and inhabitants there as Gaius Erastus v. 23. 2. The Apostle sendeth greeting from others not that he needed in himselfe their testimonie but he doth it partly to continue amitie and loue betweene the brethren that they might be ioyned in good will though they were diuided in place as also in respect of the Romanes that his Epistle hauing the consent of the whole Church might be of the more waight not in it selfe but in regard of their weaknes 3. The first is Timothie 1. of whome we read Act. 16. how he was circumcised by S. Paul Origen thinketh he was of Derbe and so Haymo but it seemeth rather that he was of Lystra because he was commended by the brethren at Lystra Act. 16.3 Gualter 2. Saint Paul calleth him his fellow helper because he laboured with S. Paul in preaching the Gospel where we see the great humilitie of S. Paul that disdaineth not so to call a young man newly conuerted to the faith of Christ vnto this Timothie whome S. Paul left at Ephesus did he write the two epistles to Timothie 3. Lyranus saith he was Bishop of Ephesus but howsoeuer afterwards he were he was not at this time for then S. Paul would not haue called him from his charge 4. Then follow the other 1. Lucius whom Origen and Haymo thinke to
that not onely tenne or twenty yeares but vntill the comming of Christ vbi nunc facierum ornatus vbi vana gloria where is now the vaine glorie of women in tricking vp their faces learne of this woman what are the true ornaments not sought for in earth but laid vp in heauen This woman and her husband gaue entertainement to S. Paul two yeares and thou if thou wilt plenius illum habebis quà m illi shalt enioy him more fully then they neque anim aspectus Pauli tales illos fecit sed verba for it was not the fight of Paul but his words which graced them so much therefore accipe beatorum illorum libros c. take thou the bookes of those blessed men the Prophets and Apostles and thou shalt be as Priscilla which receiued Paul Hic est ecclesia ornatus ille theatrorum hic caelis dignus iste equis mulis this is the ornament of the Church the other to haue glistring apparell is for theaters and stages this is beseeming heauen the other to horse and mules this is often put about dead bodies namely costly apparell hic vero in sola splendet anima but the other onely shineth in the soule these true ornaments let vs all labour for Observ. 4. Of the profitable meditation of the punishment of hell Chrysostome vpon the diuersitie of gifts which S. Paul commendeth in the brethren whoÌ„ he saluteth in this chapter groundeth the difference of rewards and by a consequent he prooueth the punishment of the wicked in hell si non eisdem potientur iusti omnes c. quomodo cum iustis eadem gloria fruentur peccatores if the iust shall not enioy the same reward how shall sinners enioy the same glorie with the iust then he proceedeth in this manner 1. many doubt of hell enquiring of the place erit alicubi extra orbem hunc gehenna hell shall be somewhere out of this world he meaneth this visible world â—e quaeramus vbi sit sed quomodo illam fugiamus let vs not seeke where it is but how we shall escape it 2. some may doubt of the punishment to come because here God punisheth not all but the reason hereof is Gods longanimitie and patience propterea minatur non statim in gehenuam conijcit therefore he threateneth and doth not straite cast downe into hell 3. but some will further aske what manner of punishment it is what thing canst thou name in this life so grieuous as sicknenes diseases torment of bodie perpetuall blindnes ridicula ista sunt ad futura mala these are but toyes to the euills to come 4. But if there be hell it shall be onely for infidels not for beleeuers yes euen for them also if they liue not according to their faith for he which knoweth his Masters wil and doth it not is worthie of more stripes for otherwise the deuils should not be punished for they beleeue and acknowledge God and so he concludeth continuos sermones de illis versemus non enim sinet in gehenuam incidere gebennae meminisse let vs talke continually of those punishments for to remember hel it will keepe a man out of hell vtinam in tabernis vtnarijs c. immo vbique de gehenna disputatum esset I would that in wine-taverns and other banketting places yea euery where men would talke and dispute of hell Observ. 5. The companie of the wicked is to be shunned v. 17. Avoide them So S. Paul commandeth 2. Thess. 3.6 that they withdrawe themselues from them that walke inordinately Moses from the Lord commanded the congregation to get them away from about the tabernacle of Korah Dathan and Abiram Numb 16.16.24 the companie of the wicked is to be declined both least they be partakers of their sinnes and parteners also in their plagues Observ. 6. To giue thankes alwaies vnto God v. 27. To God onely wise be praise thorough Iesus Christ for euer the Apostle teacheth vs by his example to remeÌ„ber alwaies to shew our thankfulnes to God as he saith 2. Thes. 5.18 in all things giue thanks thus doth the Apostle vpon euery occasion breake forth into the praise of God as Rom. 1.8 I thanke my God thorough Iesus Christ and c. 7.25 I thanke God c. and we must not be wearie of giuing thankes praise must be yeilded for euer as Ambrose well saith imitare Lusiniam cui quoniam ad dicendas lauâ—â—s dies sola non sufficit nocturna spacia pervigili cantilena decurrit imitate the nightinghal which because the day sufficeth not to set forth the praise of the Creator doth passe ouer the night with continuall singing Ambr. serm 43. And now as S. Paul giueth thanks for the reuelation of the mysterie a long time kept secret which he hath opened in this diuine epistle so vnto the same God which hath giuen me strength thus to vnfold the secrets of this epistle otherwise farre exceeding my capacitie abilitie I conclude with the Apostle saying To God onely wise be praise thorough Iesus Christ for euer FINIS A TABLE OF THE QUESTIon 's handled in this Commentarie Generall Questions out of the whole Booke Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 2. qu. Of the diuers significations of the olde and new Testament 3. qu. Of the bookes of the new Testament their number and authoritie More speciall questions out of the whole Booke 1. qu. Whether S. Paul were the Author of this Epistle 2. qu. Of the birth the life acts and death of S. Paul 3. qu. Of S. Pauls place of birth 4. qu. Whether S. Paul were noble by birth 5. qu. Whether S. Paul were brought vp in the learning of the Greekes 6. qu. Of the yeares of the raigne of the Emperours of Rome vnto Nero vnder whome S. Paul suffered 7. qu. In which yeare after the passion of Christ Paul was conuerted 8. qu. At what age S. Paul was conuerted 9. qu. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 10. qu. At what time Paul was first in bonds and of his going to Ierusalem how oft he went thither before he came into bonds 11. qu. Of Pauls beeing in bonds first at Cesarea and afterwards at Rome 12. qu. Whether S. Paul was set at libertie after he was prisoner at Rome and where he bestowed himselfe afterwards qu. 13. In what yeare after the passion of Christ and of Nero his raigne S. Paul was put to death at Rome qu. 14. Of Pauls person and of the manner and place of his death qu. 15. What mooued Nero to put the holy Apostle to death qu. 16. Of the epistles of S. Paul the number of them qu. 17. Of the order of time wherein S. Pauls seuerall Epistles were written 18. qu. That it is no point of curiositie but a thing very requisite to know the diuers times of the writing of S. Pauls Epistles 19. qu. Of the
HEXAPLA THAT IS A SIX-FOLD COMMENTARIE vpon the most Diuine Epistle of the holy Apostle S. PAVL to the ROMANES wherein according to the Authors former method sixe things are observed in euery Chapter 1. the Text with the diuers readings 2. Argument and method 3. the Questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall vses observed Wherein are handled the greatest points of Christian religion concerning iustification by faith c. 3 4. the fall of man c. 5. the combat betweene the flesh and the spirit c. 7. Election c. 9. the vocation of the Iewes c. 11. with many other Questions and Controversies summed in the ende of the Table Diuided into two bookes the first vnto the 12. chapter containing matter of Doctrine the second belonging to Exhortation in the five last Chapters THE FIRST BOOKE Act. 10.15 He is a chosen vessel vnto me to beare my name before the Gentiles c. Ambros. de Ioseph c. 10 Binae stolae datae Beniamin sic praecellit Paulus eius exvberit portâ—â—â—â—â— Double garments was giuen to Beniamin so Paul of Beniamin excelled and his portion did exceede PRINTED BY CANTRELL LEGGE PRINTER TO the Vniversitie of CAMBRIDGE 1611. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND MIGHTIE PRINCE IAMES by the grace of God KING of Great BRITTAIN France and Ireland Defender of the true Christian Faith c. GRacious Soueraigne As I haue heretofore by Gods speciall grace assisting me trauailed in some bookes of the old Testament so now I haue assayed to doe the like in the newe For like as one cannot saile in the Sea without feare that hath not first tried the riuers so the deepe Sea of mysteries in the newe Lawe cannot well be sounded vnlesse we haue first coasted by the old and betweene them both as the wheat betweene the two milstones so the truth is tried out Origen well obsetueth that this was S. Peters error when he would haue had three tabernacles for Christ Moses and Elias for I haue read saith he that for the Prophets and the Gospel there are not three but one tabernacle There is the same substance of both and one truth both the Prophets and Apostles were ministers of the same house wherein are diuerse mansions the one shewing vs onely as it were the neather roomes the other bring vs into the vpper chamber where Christ eare his passeouer with his disciples Bernard well noteth that the diuine Scriptures haue a threefold grace they are pleasant to the tast solide for nourishment and efficacious for medicine the first of these is seene specially in the old Scriptures which is adorned with propheticall types and figures as meate curiously addressed to the tast but the soundnesse of nourishment and efficacie to heale is most found in the newe And thus hauing made an entrance into the Apostolicall writings I haue made choice of S. Pauls epistles and among them of this to the Romanes which is as a key vnto the rest which as Augustine saith of the Gospel of S. Iohn est contra omnes haereticos is against all heretikes this one epistle beateth downe all both old and newe heresies and that which Cyprian affirmeth of the Scriptures in generall that God speaketh there as verily as if he spake vnto vs face to face so in this diuine epistle such heauenly oracles are vttered as if they were deliuered with Gods owne mouth There are few either old hereticall positions or newe popish errors which if they be propounded plainely may not be confuted by this epistle If I say If I say they will vtter their minde plainely without equiuocating trickes and sophisticated doubting for as Hierome saith it is the victorie of the Church for you to speake plainely that you thinke and to bewray your opinions is all one as to conuince them We blesse God who hath raised vp your Maiestie as a notable instrument both of discouering and disswading Popish error and superstition to these your gracious proceedings in the building of Gods spirituall house all your faithfull subiects and true hatred Christians vse those ioyfull acclamations which the people did to Zorobabel when he brought forth the head stone saying grace grace vnto it of Zorobabel it is said his hands haue laid the foundation of this house his hands also shall finish it And we all hartely pray that by your Princely hands this worke by you happely begunne vtterly to extirpate Popish superstition may in good time be perfitly accomplished We craue not reuenge vpon our aduersaries for their malice for as Cyprian saith Christ is not yet reuenged who shall take reuenge and he who is worshipped in heauen is not yet reuenged in earth But our desire is that such wholesome lawes as are alreadie enacted may effectually be executed to bridle Popish recusancie to cause those to returne which are alreadie seduced and to keepe them from infection which are not yet peruerted for as Hierome well saith he killeth an heretike that suffereth him no longer to be a heretike as for our correction it is their quickning God hath made your Highnesse as the Pilote and steeresman to guide this little ship of the English Church that it dash not vpon the rockes of false religion the ministers of God are as the oatemen they which are lustie and strong to work would be set to their tackling of such we may complaine with Hierome I mourned to see such negligence among vs that some cannot defend the truth whereas they are forward to thrust vpon vs lies for truth c. others would labour at the oares but they are feeble and want strength such would be encouraged as Ambrose saith such ought to be the reward of him that preacheth the glad tidings of the kingdome that he neither thereby be discouraged nor lifted vp c. Thus while both the sturdie marriners doe fall to their busines and the weake saylers are hartened to play their parts your sacred authoritie guiding the helme we may at the length bring the ship by Gods grace safely to the shoare fearing nothing while we follow our load-starre Christ Iesus as Ambrose saith obserue that starre which brought the wisemen vnto Christ who in his good time we trust shall conduct this our ship with our Soueraigne Pilote the noble officers the painfull marriners and the patient passengers vnto the hauen of euerlasting life Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Christian Reader HEre I offer vnto thy iudgement and charitable view Christian brother a Commentarie vpon the most diuine Epistle of S. Paul to the Romanes wherein are handled the cheife points of Christian religion concerning iustification by faith the combate betweene the flesh and the spirit election vocation of the Gentiles the reiection and finall conuersion of the Iewes whereof I may say as Ambrose of Beniamins sacke facco soluto reluxit argentum the sacke beeing loosed the siluer appeared so this epistle beeing vnfoulded the treasure hid therein will
shew it selfe Blessed Paul is by the Lords owne mouth called electum vas a chosen vessell and this epistle of his is as a pretious vessell that containeth in it most heauenly liquor S. Peter giueth this testimonie of S. Pauls epistles that he writ according to the wisedome giuen vnto him his writings are both diuine and wise Augustine well calleth him nutritorem Ecclesiae the nourisher of the Church as he saith to the Corinthians that he gaue them milke to drinke quae Pauli epistola non melle dulcior non lacte candidior what epistle of Paul saith Augustine is not more sweete then honie and whiter then milke But of all other writers Chrysostome is most ample in setting forth the commendation of this our Apostle comparing the cleernesse of his doctrine with the brightnes of the heauens yea preferring it The heauens saith he all this while haue beene seene yet mooue not much but Paul preaching but a short time totum orbem attraxit hath drawne the whole world after him the heauen 's doe keepe their course and goe no further mentis Paulum sublimitas omnes coelos transcendit but the sublimitie of Pauls minde went beyond the heauens astra cum fierent c. the Angels wondred at the starres when they were made hunc vero Deus admiratus est c. but God himselfe wondred at Paul saying this is a chosen vessell vnto me the heauens are oft cast ouer with clouds Pauli mentem nulla abnubilauit tentatio but no tentation did ouercast the mind of Paul Thus excellently Chrysostome In the reading of this Commentarie let the Reader obserue that in the diuerse readings V. standeth for Vatablus L. for the vulgar Latine Be. for Beza S. for the Syriake T. for Tremellius translation B. for the great Engish bible Ge. for the Geneva translation Gr. for the Greeke and sometime Or. for the originall Those my trauels I commend vnto the Church of God praying for the prosperitie thereof and crauing againe their mutuall prayers that as S. Paul saith the word of God may haue a free passage and be glorified c. As for my selfe I trust I shall be more and more resolued to say with S. Paul I passe not at all neither is my life deare vnto my selfe so that I may fulfill my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God To whom be praise for euer Amen THE MOST DIVINE EPISTLE OF THE MOST holy Apostle S. PAVL to the Romanes explaned Certaine observations premised of the New Testament in generall 1. The Argument and matter of the New Testament THe New Testament though it had the same Author with the Old namely CHRIST IESVS and the same ende and scope to bring vs vnto Christ for the Law was a schoolemaster to the same ende Gal. 3.19 yet it differeth from the old 1. in the substance and doctrine 2. in the ratification and confirmation 3. in the rites and manner 4. in the persons to whome it was deliuered and committed 1. Whereas the old Testament promised eternall life vnder the condition of perfect obedience of the Law the Gospel onely requireth the obedience of faith Rom. 10.5 6. 2. The old Testament was confirmed by the sprinkling of the blood of beasts Exod. 24.8 but the New was sealed and ratified by the blood and death of Christ Hebr. 9.14.17 3. There were other rites and ceremonies of the old Law as the sacrifices and oblations circumcision the paschal lambe and such like Christ hath instituted new Sacraments of the Gospel Baptisme and the Eucharist 4. The old Testament was made onely with the Hebrewes but the new is commended vnto the Church of God dispersed ouer the world and therefore it is called Catholike The bookes of the New Testament are 1. historicall as of the acts the sayings and doings of our blessed Sauiour in the foure Euangelists or of the Apostles in the booke of the Acts. 2. or doctrinall which specially concerne doctrine and instruction without a continued historicall narration such are the Epistles of the holy Apostles 3. or Propheticall as the booke of the Reuelation yet though the bookes may be thus diuided in generall there are both heauenly doctrines intermingled in the historicall bookes as the heauenly sermons of our blessed Sauiour in the Gospel and prophesies also are inserted both in the historicall and doctrinall bookes as that of the destruction of Ierusalem and the ende of the world Matth. 24. and of the calling of the Iewes Rom. 11. of the comming of Antichrist 2. Thess. 2. 2. Of the language and tongue wherein the New Testament was originally written As the Old Testament was written originally in Hebrewe because it was committed vnto the Hebrewes Rom. 3.2 so the New was set forth by the Apostles and Euangelists in the Greeke tongue which was then generall and vsed of the most famous nations because it concerned the Church of God which was dispersed in all countreys There are three other languages wherein the Newe Testament or some part thereof was written first the Gospel of S. Matthewe is held to haue beene written in the vulgar Hebrew tongue which was then the Syriake Iren. l. 3. c. 1. Hierom. praefat in commentar in Matth. which Athanasius thinketh to haue beene translated into Greeke by S. Iames some thinke by S. Iohn likewise the Epistle to the Hebrewes is thought by some to haue beene first written in the Hebrewe tongue But neither of these is certaine 1. It is rather like that S. Matthewe writ his Gospel in Greeke because he citeth many places of the old Testament according to the Septuagint as that Isay. 40.3 alleadged Matth. 3.3 and Psal. 22.18 cited Matth. 27.35 and the like is to be seene elsewhere As also Matth. 27.46 these words Eli Eli Lamasabacthani are interpreted by the Euangelist in the Greeke tongue which interpretation had beene superfluous if he had written in the Syriake or vulgar Hebrewe tongue 2. for the same reasons it is most probable that the epistle to the Hebrewes was not written in the Hebrew but in the Greeke tongue originally because the Apostle followeth the translation of the Septuagint and c. 7. he interpreteth the word Melchizedek in the Greeke tongue which signifieth the king of righteousnesse An other language wherein the new Testament is written is the Syriake into which tongue the Syrians doe thinke that the Newe Testament was translated by S. Marke But 1. this is not like that this Syriake translation should be so auncient for then these auncient fathers Origen Clemens Alexandrin Epiphan Hierome Theodoret Damascene which were Bishops and Presbiters in Syria or Egypt would haue made some mention thereof in their writings which they doe not 2. And though the Syriake translation could be prooued to haue beene of such antiquitie yet it must giue place vnto the authenticall Greeke whereout it was translated A third tongue is the Latine in the
Martyr 2. The other opinion is which I hold more probable that Saint Paul was hindred of his purpose and did not visite Spaine at all 1. Hierome speaketh hereof vncertainely as writing against Helvidius he saith that it cannot be concluded that Paul went into Spaine because he so purposed cum varijs de causis impederi potuerit seeing he might by diuerse causes and meanes be hindered and vpon the 3. to the Ephesians he saith Paulus vel ad Hispanias perrexit vel ire disposuit Paul either went into Spaine or disposed to goe 2. But Gelasius as he is cited by Gratian Caus. 22. qu. 2. c. 5. affirmeth directly that Paul performed not what he promised concerning his going into Spaine Cum ad Hispaniam se promisisset iturum dispositione divina maioribus occupatus ex causis implere non potuit quod promisit when he had promised to goe into Spaine beeing occupied in greater assures God so disposing he would not fulfill what he promised Pererius disput 2. num 5. would thus shift off Gelasius authoritie 1. that he saith not that Paul neuer went into Spaine but not at that time when he purposed 2. and this was no decree belonging to the faith but onely the sentence of the Pope tanquam particularis Doctoris as of some particular Doctor Contra. 1. He saith simply that Paul did not performe what he had promised he speaketh not of any time neither did Saint Paul set any time when he would come 2. the sentence of one of their Popes though but as a priuate and particular Doctor howsoeuer we doe esteeme it in their valuation should counteruaile the priuate opinion of any Doctor beside but this was not the Popes priuate sentence it is inserted into the decrees and so a rule of their Canon law 3. and not onely Gelasius but Innocentius ad Decentium an other of their Popes is in the same mind neminem excepto Petro Hispanos c. that no man except Peter onely did teach Spaine or other Provinces of the West Pererius answeareth that Paul did not teach in Spaine in such sort as that by him the nation was conuerted Churches planted Pastors and Bishops constituted for in those things they receiued direction from Peter at Rome neither did S. Paul continue there so long a time to doe these things beeing either called thence by other waightie affaires of the Church or not finding that successe of his labours which he expected he would not spend his labour in vaine yet this followeth not but that Paul was in Spaine though he continued not there so long for the foresaid purposes Contra. 1. Although we produce not this testimonie as approouing euery part thereof for it is more vnlike that Peter preached in Spaine beeing the Apostle of the circumcision then Paul to whome the Apostleship ouer the vncircumcision was committed yet it may serue to prooue that which is intended that Paul is denied to haue beene in Spaine 2. Innocentius words are generall that none beside Peter taught in Spaine if Paul taught not there he was not there for he went if at all to teach 3. and how is it like that S. Paul should preach there and none converted no Church planted no Pastors elected would S. Paul take so long a iourney to the vtmost coasts of the West to doe nothing and is it like that he going thither by the direction of the Spirit went to no purpose And how commeth it to passe that their best Catholikes beeing now in Spaine he will lay such an imputation vpon it that it was then worse then all other countries and more hardly subdued to the faith these are but weake and simple coniectures Other answers Pererius hath beside but not worth the while to answer specially in a matter of no greater moment 4. Beside these testimonies Thomas Aquine in his commentarie here is of the same minde that Paul was not in Spaine and Dominicus Sotus himselfe a Spaniard yet thinketh that Paul preached not there though it had beene a great honour to that nation to haue so noble a founder yet he is not partiall in seeking the credit of his countrey by a thing vnlikely and improbable Sotus reasons I confesse are but weake that S. Paul was two yeares in custodie at Rome and then he could not be permitted to visit Spaine and in the ende of those two yeares he was put to death vnder Nero and because no mention is made of S. Pauls iourney into Spaine in the Acts of the Apostles for after those two yeares of imprisonment at Rome Paul was set at libertie and suffered not till 8. yeares after in the 14. yeare of Nero. Neither doth S. Luke set downe all the Acts of S. Paul but onely such as he did before he was brought to Rome vpon his appeale 5. Now other probable coniectures shall be alleadged of this opinion that S. Paul neuer was in Spaine 1. I omit Pet. Martyrs reason that S. Paul hoped also se vinculis liberandum c. that he should be deliuered from his bonds at Rome but it did not so fall out and beeing there in captiuitie still he could not visit Spaine for it is more probable that S. Paul was deliuered out of his first captiuitie at Rome as hath beene shewed before qu. 12. generall 2. Gualters coniecture also hath no great certentie toties praepeditus praeter animi voluntatem c. that Paul beeing so often hindred beside his will and purpose might be hindred now also 3. I rather thus reason with M. Calvin the best euidence for S. Pauls beeing in Spaine is out of this place for els where I find no such purpose of the Apostle but this text prooueth it not de spe enim tantum loquitur for he speaketh onely of his hope wherein he might be deceiued as other faithfull men often are in their hopes But the best reason against S. Pauls going into Spaine is this if euer he were there then either at his first comming to Rome or at his second but in neither if in his first then either at his arriuall there after he had seene and visited the brethren but that was not for he was kept two yeares in bonds vnder the custodie of a souldier Act. 28. or after the two years expired when he was set at libertie but then he returned to visit the East Churches as he signified he would in diuers of his Epistles written from Rome and it is not like that he went first into Spaine and then backe againe into Grecia and Asia for these are East from Rome Spaine lieth toward the West Neither at his second comming to Rome is it like he went into Spaine for then he was againe apprehended by Nero and there suffered his glorious martyrdome it is very probable that in his second comming to Rome he intended to fulfill this his promise and to be accompanied by the brethren of Rome thitherward but that he was intercepted at Rome and so the Lord