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
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
the resurrection from the dead it shall not be amisse to handle distinctly because of the difficultie and diuers expositions of them 17. Quest. Of the meaning of these words Declared to be the Sonne of God in power 1. Some read predestinate to be the Sonne of God which they expound diuersly 1. Ambrose giueth this sense he was predestinate not to be the Sonne of God for he was from the beginning sed vt manifestetur but to be manifested in the flesh But then had S. Paul spoken very imperfectly and doubtfully saying onely predestinate to be the Sonne of God without any other addition 2. Augustine ioyneth it with the last clause by the resurrection of the dead he was predestinate to be the first and chiefe of those which should rise from the dead August in 1. ad Roman But by this exposition the order of the words is transposed 3. Anselmus and so also Lyranus thus expound that Christ as the Sonne of God could not be predestinate beeing coeternall with his father sed vnio illa facta est à dei praedestinatione but that vnion betweene the humane and diuine nature came to passe according to Gods predestination But this deuise Tolet ouerthroweth by this argument that it can not be saide that Christ as man was predestinate to be the Sonne of God for when we say Christ we affirme him to be God as we can not say a man is predestinate to haue a soule for he can not be a man without a soule ad quod aliquid praedestinatur est extra ipsam quod praedestinatur that whereunto any thing is predestinate is an other thing beside that which is predestinate Christ then can not be predestinate to be the Sonne of God because Christ is alwaies the Sonne of God therefore not Christ but the humane nature of Christ was predestinate to be vnited to the diuine 4. Tolet vnderstandeth this predestination not of the prioritie of time but of order that Christ was predestinate that is prae omnibus declaratus filius before all declared to be the Sonne of God for he onely is the true naturall Sonne of God But predestination is not taken in that sense and this beeing admitted that Christ was preordained to be the Sonne of God then he was ordained but that can not be said seeing he was alwaies the Sonne of God And all these expositions doe faile in mistaking the Greeke word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained or defined not preordained 2. Origen mistaketh the word predestinate and therefore readeth simply without the preposition destinate or appointed for praedestinatur quod non est destinatur quod est that is predestinate which is not that is destined which is But Origens distinction holdeth not for euen Christ in respect of his office though not as God is saide by the Apostle to be ordained before the foundation of the world 1. Pet. 1.20 3. There is then a third exposition which is best of all to interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared demonstrated as Chrysost. Theophyl Tertullian advers Propeam so also Erasmus Beza with most of our new writers so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not onely to decree define but to demonstrate prooue declare and this sense is most agreeable to the words following according to the spirit of sanctification by the resurrection c. that is in his diuine nature shewing it selfe by Christs raising of himselfe from the dead he was declared to be the sonne of God 4. And touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power it neither is to be restrained to the miracles and signes which Christ wrought as Chrysostome for that expresseth not the full meaning of the Apostle nor yet is it to be referred to the word declared that he was mightily declared though that be true also Genevens but rather vnto the last words the Sonne of God he was declared to be the Sonne of God omnipotent of the same power and maiestie with his Father Beza Pareus Gorrham 18. Quest. Of these words according to the spirit of sanctification v. 4. 1. Some doe here vnderstand by the spirit of sanctification the holy Ghost the third person in Trinitie and in this sense it is diuersly applied 1. Some referre it to the clause before of Christs birth he was made according to the seede of Dauid after the flesh c. by the spirit of sanctification because he was conceiued by the holy Ghost gloss ordinar 2. Some doe ioyne it with the 1. v. put apart for the Gospel of God c. by the spirit of sanctification but the order of the Apostles words will admit neither of these interpretations 3. Chrysostome expoundeth it of the gifts of the spirit which Christ distributed at the sending of the holy Ghost so also Tolet vnderstandeth it of the vertue and operation of the spirit whereby the Apostles wrought wonders and signes But the phrase will not beare this exposition which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit not by the spirit which are two diuers things as Beza noteth if any of these interpretations be receiued the Apostle would have said by the spirit not according to the spirit 4. Gorrham sheweth how Christ was declared to be the Sonne of God by the spirit of sanctification these 7. waies 1. because he was conceiued by the holy Ghost 2. he was replenished with the gifts of the spirit 3. manifested by the spirit when it descended vpon him in the likenes of a doue 4. he was glorified by the spirit Ioh. 16.14 5. he breathed the spirit vpon his disciples 6. he sent the holy Ghost vpon his Apostles 7. he giueth his spirit to all that beleeue in him Eph. 1.13 Ye were sealed by the holy spirit of promise 2. Origen by the spirit vnderstandeth the soule and spirit of man but that manifested Christ to be man not the Sonne of God 3. But by the spirit of sanctification is not here meant the holy spirit the third person of the Trinitie but the diuine nature of Christ. And whereas Tolet obiecteth nec diviâ—iâ—â—â— in Scriptura vnquam tali voce significatio that the diuine nature is neuer signified by this manner of speach it is euident that where S. Paul saith 2. Tim. 3.16 iustified in the spirit and Heb. 9.14 he offered himselfe through the eternall spirit that the diuine nature is here vnderstood which is said to sanctifie because of the effects by his diuine spirit he sanctifieth his owne bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypostatically and his mysticall bodie the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerfully or effectually This to be the meaning is euident by the opposition betweene the flesh and the spirit as he was made according to the flesh so he was the Sonne of God according to the spirit Beza Pareus And before them Ambrose so expoundeth which was the Sonne of God according to the sanctifying spirit that is secundum
herein a difference also is shewed that the Gospel is reuealed vnto some namely to such as beleeue but not vnto others it is hid to them which are lost 2. Cor. 4.3 Hyper. 2. From faith to faith 1. Origen and Chrysostome doe thus expound ex fide veteris Testamenti in fidem noui from the faith of the Old Testament to the faith of the Newe 2. Ambrose ex fide promittentis Dei in fidem hominis credentis from the faith of God promising to the faith of man beleeuing so also Aretius Gualter Martyr 3. Augustine ex fide praedicantium in fidem audientium from the faith of the preachers to the faith of the hearers 4. Anselme from the faith of one article to the faith of the rest but it can be no true faith vnlesse it beleeue all the articles 5. Theodoret ex fide praesentium in fidem futuruum from the faith of things present to the faith of things to come as of the resurrection life euerlasting But vnlesse these things be soundly beleeued there can be no faith at all 6. ex fide informi in fidem formatam from an imperfect faith without charitie vnto a perfect faith but the Apostle speaketh not at all of any such dead faith without charitie for that faith cannot iustifie 7. There remaine then these two expositions that this be vnderstood rather of the encrease of faith we must proceede from faith beginning to faith increasing as the like phrase is vsed Psal. 84.7 they goe from strength to strength Beza Hyper. Gualter and Iohn 1.16 Of his fulnesse haue we all receiued grace for grace Thus Clemens Alexandrin expoundeth stronsat 3. Apostolus vnicam tantum fidem annuntiat â—â— but of one faith which by encreasing commeth to perfection 8. And this meaning it hath withall from faith to faith to signifie that altogether by faith man is iustified and onely by faith Pareus Faius so also Thomas nulle tempore cuiquam nisi per fidem salus contiâ—â— that at no time saluation was attained vnto by any but by faith 3. And by faith here is not vnderstood 1. either obedience of life to liue as God hath commanded for faith is here opposed to workes 2. nor yet a bare and naked assent vnto the Gospel that it is true for such an historicall faith euen the deuills haue 3. but it is taken for a full assurance and confidence of the heart Heb. 10.22 Let vs drawe neere with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the assurance of faith by such a faith are we iustified Beza Pareus Quest. 45. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue for the words 1. Obiect The Hebrewe word vsed by the Prophet Habuc 2.4 is beomunatho in his truth or integritie but the Apostle translateth it faith Answ. The Septuag doe translate this word by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith and so the Hebrewe word cemunah signifieth not onely truth integritie but faith 2. Obiect In the originall it is by his faith which notwithstanding the Septuag doe thus interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by my faith the reason whereof Hierome coniectureth to be this they might mistake the letter vau for iod which onely differ in the length now Synomachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his faith according to the Hebrewe But S. Paul neither here nor Galat. 3.11 doth translate the Hebrewe pronoune but translateth onely the iust liueth by faith to this it may be answered 1. Hierome saith non erat ei cura de vorbis cum sensus esset in tuto he had no care of the words retaining the sense 2. And beside loquens eodem spiritu quo Prophetae sensum sumit speaking by the same spirit that the Prophets spake by he taketh the sense vsing his owne words gloss ordinar 3. These pronounes are easily vnderstood in the Greeke tongue though they be not expressed Beza 4. And without the pronoune the place as the the Apostle alleadgeth is sufficient to prooue his purpose that the iust liueth by faith Pareus 3. But the Latine translator here readeth amisse vivit liueth in the present tense whereas it is put in the future in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall liue 4. And the order of the words is to be considered the iust by faith shall liue not the iust shall liue by faith for this reading presupposeth that first he is iust and then liueth by faith whereas he is first iust by faith before he can liue vnto God Mart. Faius Innius in Paral. 5. And here by the way a slip of Chrysostoms may be noted who directly nameth in his commentary the Prophet Zephanie whereas this testimonie is taken from Habacuke which may be obserued to shewe that those auncient fathers though they were excellent men yet were but men and might sometime forget themselues As Ambrose handling that place a little before to the Iewe first thinketh that the Iewes were so called of Iudas Macchabeus whereas long before they were called by that name as is euident 2. king 25. Ierem. 40. Esther 1.3 Mart. This is no note to derogate from the credit of the fathers but to shew a difference between their writings and the holy Scriptures which are free from the least error of forgetfulnesse Quest. 46. Whether S. Paul in citing this saying followeth the Prophets sense 1. Some thinke that the Prophet there historically speaketh of the deliuerance of the people from the captiuitie of Nebuchadnezzar and therefore exhorteth the faithfull that with patience they would expect the promised deliuerance by which faith they should liue and be thereby refreshed and comforted but typically thereby is signified the deliuerance by Christ and so this sentence is accordingly applyed which typicall application the Apostle followeth of this opinion is Gualter 2. Pareus thinketh that the Prophet doth indeede comfort the people in captiuitie which was to come but not onely the Prophet doth leade the mindes of the godly to an higher matter to consider of their euerlasting deliuerance by Christ so he thinketh that both senses of their temporall and spirituall deliuerance are comprehended in this sentence 3. But this is rather the literall and proper sense of the Prophet specially to commend vnto the faithfull their faith and beleefe in the Messiah to come Thus Eusebius expoundeth 1.6 de demonst c. 14. and Hierome saith manifesta in his verbis de Christi aduentus prophetis est there is a manifest prophesie in these words of the comming of Christ And the Apostle so euidently applyeth it Heb. 10.35 Cast not away your confidence which hath great recompence of reward c. v. 37. For yet a verie little while and he that shall come will come and will not tarrie v. 28. now the iust by faith shall liue Perer. Hyper. 4. But it will be obiected that this sense agreeth not with the Prophets purpose who c. 1. complaineth of the enemies and
him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
entercourse is betweene God onely and his elect as Act. 13.48 thâ—â— beleeued as many as were ordained to eternall life God hath a speciall care of their saluation that are ordained vnto life 2. there is a mutuall relation betweene the faith of God and the elect the elect are by faith perswaded of the faith of God and the truth of his promises 3. on Gods behalfe there is offred his word on our part it is required that we should keepe that worthie thing which is committed vnto vs 2. Tim. 1.14 Gryneus Doct. 4. That the Sacraments depend not of the worthines of the Minister As the Apostle here saith shall their vnbeleefe make the faith of God without effect howsoeuer the minister be disposed the Sacraments want not their force and efficacie because they depend vpon the truth of God which the incredulitie or misbeleefe of man cannot make voide Martyr Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church Shall their vnbeleefe c. Then it followeth that as there were some vnbeleeuers euen among the Iewes so there are still such carnall men and hypocrites in the Church and yet it ceaseth not to be a Church we should not therefore be afraid when we see carnall men and euil liuers to remaine within the Church but consider that such there must be as the Apostle saith that they which are approoued may be knowne 1. Cor. 11.19 Pareus Doct. 6. Who shall iudge the world and how v. 6. Els how shall God iudge the world 1. Here we learne that God is the iudge of the world and he shall iudge the world by Iesus Christ Act. 17.31 2. and this iudgement of God consisteth both in his knowledge that nothing is hidde from him Eccles. 12.14 God will bring euerie work vnto iudgment and euerie secret thing and in his power whereby he now present both directeth ordereth and disposeth euery thing and afterward shal giue vnto euerie one according to his workes 3. God iudgeth two wayes 1. by his word reuealed which teacheth the true faith and worship of God and discerneth the true faith and doctrine from false so our Sauiour saith Ioh. 12.48 the word which I haue spoken shall iudge him This word then ought to be iudge of all controversies the Church cannot iudge because it is a partie as when the question is which is the true which the false Church here the Church is a partie therefore the word and not the Church must be iudge as the lawe is the iudge of ciuill controversies the Church notwithstanding is said to iudge but improperly when it searcheth out and pronounceth the sentence of the word 2. God iudgeth by his deed and worke both present in disposing euerie thing to that end which he thinketh best and in proposing examples of his iudgements euen in this life and therefore Dauid saith Psal. 9.5 thou sittest in the throne that iudgest right and by his iudgement to come in the finall execution of his sentence vpon all both good and bad wherein he shall reward euerie one according to his works ex Pareo Doct. 7. Our doctrine must be grounded vpon the Scriptures v. 10. As it is written hereupon Origen giueth this good note non nostras cum docemus sea spiritus sancti proferamus sententias let vs not bring forth our owne but the sentences of the spirit when we teach c. the Preacher of the truth must confirme his doctrine by the word of truth for faith must not be grounded vpon any mans word yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures Act. 17.11 Therefore neither are such preachers to be commended which are verie rare in citing of Scriptures in their sermons but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets and such like then of the Prophets and Apostles Doct. 8. Of the corruption of mans nature v. 10. There is none righteous no not one 1. It is euident that mans nature is wholly corrupt as both the Scripture testifieth and daily experience sheweth 2. this corruption of nature is a generall deprauation and prauitie of nature beeing inclined vnto all euill and by this prauitie and euilnes it is made guilty of death 3. this corruption of mankind is not of God who created man good but of man himselfe through the instigation of the deuill 4. it is generall and vniuersall none are exempted from it there is none righteous v. 10. all haue sinned v. 13. 5. the knowledge thereof commeth by the lawe v. 20. 6. It must be knowne confessed and acknowledged of all that euerie mouth may be stopped v. 19. and God onely may haue the glorie 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ v. 24. Pareus Doct. 9. Of the difference of true and false religion v. 19. That euerie mouth may be stopped This is a true marke and touchstone whereby to discerne true religion from false for that religion which onely giueth honour vnto God and denieth all power vnto man to helpe toward saluation and so stoppeth mans mouth and taketh from him all ostentation and vaine glorie that is the true religion whereas on the contrarie that which giueth vnto man matter of ostentation and reioycing is to be suspected of falshood and hypocrisie such is the doctrine of Poperie which ascribeth much vnto mans free will and merits Doct. 10. Of true iustification by faith the manner propertie vse and end thereof v. 21. Now is the righteousnesse of God made manifest without the lawe c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification 1. how there is a right and true iustification which is by faith in Christ and a false iustification by the workes of the lawe 2. from the true iustification are excluded not onely the workes of the ceremoniall lawe and of freewill but all workes whatsouer for the lawe of faith is set against the lawe of workes in generall v. 27. 3. the first cause efficient of this iustification is the grace of God the next is redemption purchased by Christ v. 24. 4. the matter or obiect of iustification are all beleeuers v. 22. 5. the forme is the imputation and application of Christs righteousnesse obtained by his obedience and blood 6. the manner is through faith in his blood v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes v. 25. 8. the effect thereof is our reconciliation with God v. 25. 9. it is reuealed in the Gospel v. 21. 10. and this iustification was not vnknowne vnto the faithfull vnder the lawe hauing testimonie of the lawe and the Prophets ver 21. Doct. 11. How God hath set forth Christ and to what ende v. 25. Whom God hath set forth to be a reconciliation 1. God hath set forth Christ to be our propitiator and reconciler
God and the spirituall man 1. Cor. 2.14.15 and afterward he denieth that they were such spirituall men but carnall c. 3.1 yet were they regenerate there is then in a regenerate man somewhat that is carnall and somewhat that is spirituall 2. The feare of sinne is in the rationall part but sinne is in the flesh therefore euen in the reason there may be somewhat carnall Tolet answereth that though sinne be in the reason yet it hath the effect cheefely by the flesh Contr. The will bringeth forth sinne and that belongeth to the rationall part the bodie doth but execute the edict of the reason and will therefore the rationall part beeing the place and feare of sinne is carnall yea Tolets owne words may be vrged against himselfe he confesseth peccatum adeo infirmam fecit rationalem partem that sinne hath made the rationall part so weake as that it cannot of it selfe perfectly will that which is good though the flesh should not contradict it c. there is then somewhat carnall in the soule because there is sinne 3. The Philosophers as Aristotle lib. 1. Ethicor. c. 13. made two parts of the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is void of reason where the affections and passions of the mind are If the Apostle should make no other difference between the flesh and the spirit his Apostolicall Theologie would afford no greater comfort then prophane Philosophie Quest. 27. How the Apostle saith to will is present with me c. but I find no meanes to performe c. v. 18. 1. Tolet agreeing with those which vnderstand the Apostle here to speake of a man vnregenerate and in his sinne thinketh that a sinner euen without grace may will that which is good voluntate imperfecta with an imperfect will annot 20. But the Apostle affirmeth the contrarie Philip. 12.13 That it is God which worketh in vs both the will and the deed therefore a carnall man cannot haue any good will of himselfe 2. Pererius expounding the Apostle to speake here in the person of a man regenerate restraineth this will of the Apostle to concupiscence to will is present that is non concupiscere not to couet that which is euill but he could not performe this that is to haue no concupiscence though he did not consent vnto it but this opinion is refused before qu. 25.3 3. But euen they which are regenerate doe faile in the verie good workes which they do not that their will is altogether ineffectuall sed efficaciam operis negat respondere voluntati he denieth that the efficacie of the worke doth answer to his will Calvin he willeth and desireth being moued of the spirit but he cannot perfit the worke as he would he findeth alwaies some imperfection in the worke therfore the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfit or performe aliquo tenus progrediuntur sancti c. the Saints doe make some proceeding but they are farre off from perfection Obiect But God worketh in his both the wil and the deed Ans. God indeed worketh both but not alwaies not alike the Saints sometime will and performe good things sometime they are willing but want strength But the Apostle speaketh not here as though alwaies his will came short but that ostner then he would his will was crossed in good things and therefore he vseth the word dwelling this grace and strength did not alwaies dwell and continue with him Pareus 4. But Pererius thus obiecteth 1. if Saint Pauls will consented at any time to his concupiscence how could he say v. 17. it is no more I that doe it but sinne 2. how could he delight in his minde in the law of God if there were sinne 3. if S. Paul did those things which he would not then fornication adulterie and such like Cont. 1. It was the part of the will vnregenerate which consented not to the will renewed which Saint Paul calleth his will and not the other because he cheifely desired good things 2. in the regenerate part he delighted in Gods law though in his vnregenerate sinne remaine 3. S. Paul speaketh not of such grosse sinnes but of the secret force of concupiscence which often carieth away euen the regenerate 28. Quest. Of the meaning of these words v. 21. I finde a law c. 1. Some doe vnderstand this lawe of the morall lawe giuen by Moses some of the law of concupiscence which afterward is called the law of the members and of both sorts there are diverse opinions Of the first there are two sorts some doe interpret it as though the Apostle should commend the lawe some that he setteth forth the weakenesse and want of strength in the lawe Of the former sort 1. Origen would haue the words transposed thus because when I would doe good and evill is present I finde a lawe and I delight in the lawe c. But this traiection of the words seemeth somewhat hard 2. Photius in Oecumenius doth transpose them thus I finde the lawe to be good vnto me willing to doe c. so also Augustine lib. 2. cont 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth ioyne good with the lawe but it may be gathered v. 19. I doe not the good thing I would that good must be ioyned with the word doe not with the law 3. Chrysostome thus interpreteth I finde the lawe faveâ—tum auxiliantem favouring and helping me so also Theophylact and Lyranus saith that the Apostle sheweth the consent betweene the written lawe and the naturall lawe which mooueth him to doe that which is good so also the Syrian interpreter I finde the lawe to consent to my minde 4. Some supply the word good I finde the lawe to be good Haymo Hugo Gorrhan Pareus 5. Pareus hath an other exposition that the lawe is taken here for studium legis the studie of the lawe and he thinketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present or at hand may be supplyed out of the latter part of the verse in this sense I finde the studie of the lawe to be present with me when I would doe good But all these expositions tending to the commendation of the law are remooued because of the last words because euill is present with me for how can this be a reason that the lawe helpeth or consenteth or is good and profitable to him beeing willing to doe good to say with Pareus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although or with Faius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or that it is superfluously added it seemeth not to be so fit Of the other sort that hereby shewe the weakenes of the lawe which serueth to discouer sinne 1. Some giue this sense invento legem agnosco debilem I finde the lawe that is to be but weake it cannot helpe me or make me better but though I would doe good yet euill is present Photius
set against the law of the minde and the law of sinne against the law of God like as then the regenerate minde is conformable to the law of God so the vnregenerate members are captived to the law of sinne in the members which is the corruption of nature euen originall sinne 31. Quest. Why these are called lawes and why they are said the one to be in the inner man the other in the members 1. For the first 1. Chrysostome giueth this reason it is called the law of sinne propter vehementem exactam obedientiam because of the exact and forced obedience which is giuen vnto it for the laws of tyrants are so called abusive though not properly Calvin lex quia dominatur it is a law because it ruleth gloss 2. Lyranus a law is called à ligando of binding ducit membra ligata ad mala it leadeth the members and holdeth or tieth them to that which is euill they can doe no other 3. Pererius sicut lex dirigit c. as the law directeth to that which is good so the lawe of sinne to that which is euill 4. legitime factum est it commeth iustly to passe that illi non serviat suum inferius t. caro that mans inferiour that is his flesh should not serue him seeing he serued not his superiour namely God gloss ordinar Anselmus so it is called a lawe as in iustice imposed of God vpon man for his disobedience 2. For the second the one is called the lawe of the minde and inner man the other the lawe of the members and outward man 1. not that the minde and reason onely wherein the naturall lawe is written is the inner man and the sensitive part is the flesh as Lyranus Gorrhan with others which opinion is confuted before quest 26. for euen the minde is corrupt and so carnall in the vnregenerate as the Apostle speaketh of some which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in their minde 2. Timoth. 3.8 2. But the regenerate part is called the inner man and the vnregenerate both in soule and bodie the outward 1. because intus potissimum regnat it raigneth chiefely within and is discerned chiefely and knowne in the mind Mart. 2. quia in cordis conuersione c. because it consisteth in the heart nec patet hominum oculis and is not open and apparent vnto the sight of men Pareus in which sense it is called the hid man of the heart 1. Pet. 3.4 3. and because non externa vel mâ—â—dana quaerit it seeketh not things externall belonging to the world whereas appetitus carnis vagi sunt extra hominem the fleshly appetite is wandring and as it were without a man Calvin and as Caietane carnalibus officijs immersae sunt the faculties of the outward man are drenched as it were and wholly spent in carnall offices 4. and the regenerate part is called by the name of the inner man and the minde per excellenciam because of the excellencie for as the minde is more excellent then the bodie so is the spirit then the flesh Calvin Quest. 32. Of the Apostles exclamation O wretched man that I am 1. The word which the Apostle here vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one that is perpetus pugnis fatigatus wearied with continuall combates Beza like as a champion which striuing along time is like at last to be ouercome of his aduersaries vnlesse he be helped the vulgar latine readeth O vnhappie man but that is not so fit 2. neither doth the Apostle thus crie out either as a man in despaire or doubting by whom he should be deliuered but he sheweth his great desire vox est anhelantis it is the voice of one breathing and panting desiring to be deliuered from this seruitude Calvin 3. and by this exclamation certaminis gravitatem ostendit he sheweth the greatnes of this combate out of the which he was not able to wrestle by his owne strength and if Paul were not able who is it is then a patheticall speach like vnto that Psal. 86. Who will giue me the wings as it were of a done Faius 4. And in this crying out the Apostle sheweth the state of all men in this life into what miserie they are brought by their sinne and likewise his desire longing to be deliuered therfrom Pareus Quest. 33. What the Apostle vnderstandeth by this bodie of death from the which he desireth to be deliuered 1. Ambrose by the bodie of death vnderstandeth vniuersitatem vitiorum a general collection of sinnes which he called before the bodie of sinne but there was not in the Apostle such a gathering together and confluence of all sinne 2. Pererius chargeth Calvin to agree with Ambrose who vnderstandeth by the bodie of death massam vel congeriem peccati ex qua homo constatus the masse and heape of sinne whereof man consisteth and thereupon he crieth out ô hominem impurum atque impium O wicked and filthie man that is not ashamed so to charge the Apostle c. Whereas Calvin onely saith that there were in the Apostle reliquiae peccati some reliques of sinne of that masse of sinne and corruption which is in man Calvin then and Melancthon do thus vnderstand the Apostle naturam hanc carnalem immersam esse peccato that this carnall nature is wholly drowned and drenched in sinne so also Martyr vitiatam corruptam naturam intelligit he vnderstandeth our corrupt nature but the Apostle speaketh of death here not of sinne 3. neither is the bodie of death taken here properly for sinne as Faius thinketh it was called before the bodie of sinne c. 6. and it is considered tanquam moles onus incumbens as a masse or burthen lying vpon vs so also Roloch it is taken for sinne in this place which is in the bodie and in the whole man likewise Piscator mortem intelligit peccatum inhabitans by death he vnderstandeth the sinne that dwelleth in vs and so before them Vatablus à concupiscentia c. he wisheth to be deliuered from concupiscence which did make him guiltie of eternall death and before him Photius in Oecumenius applyeth it to the corporall and sinnefull actions which bring the death of the soule But in their meaning the Apostle should say in effect who shall deliuer me from this sinnefull bodie what could an vnregenerate man haue said more 4. neither yet doe I approoue of their opinion which referre it onely to the mortalitie of the bodie as Theophylact morti subiecti subiect to death Lyranus quia sancti resurgent c. because the Saints shall rise in an immortall bodie and Pererius à corpore mortis huius from the bodie of this death that is subiect to mortalitie and corruption for the Apostle hath respect thus crying out vnto the conflict between the flesh and the spirit from which he desireth to be deliuered 5. Cassianus by the bodie of death would haue vnderstood the terrene busines and necessitie quae spirituales
homines à coelestium meditatione retrahit which draweth spirituall men from the meditation of heauenly things but the Apostle spake before of the combate betweene the flesh and the spirit and they are not all carnall which are occupied in the necessarie affaires of this life 6. Tolet ioyning the pronoune this vnto death not vnto the bodie reading thus from the bodie of this death will haue reference to be made vnto the tyrannie of the lawe of concupiscence whereof he spake before but the pronoune is better ioyned to bodie as the Syrian interpreter Erasmus and Beza well obserue for of his flesh and members he spake before but of death he made no mention This demonstrative then this is better referred to bodie 7. Wherefore the Apostle calling his present state out of the which he desireth to be deliuered this bodie of death ioyneth both mortalitie and sinne together he meaneth his mortall bodie subiect to sinne as Hierome expoundeth quod morti perturbationibus est oppositum which is opposed to death and perturbations apolog advers Ruffin and so Beza the Apostle by the bodie designeth carneam corporis molem the fleshie masse of the bodie which is nothing else but mussa mortis peccati a lumpe of death and sinne so Origen it is called the bodie of death in quo habitat peccatum quod est mortis causa wherein sinne dwelleth which is the cause of death 8. And this deliuerance which the Apostle longeth for is not the spirituall deliuerance in this life from the captiuitie of sinne as Tolet but the finall deliuerance from the bondage of mortalitie and corruption which we looke for in the resurrection as Augustine expoundeth lib. 1. cont epist. Pelag. c. 11. and so the Apostles meaning is non finiri hoc confluctus c. that these conflicts cannot be ended as long as we carrie this mortall bodie about with vs Pareus And here we may consider a threefold state of mans bodie the one in Paradise cum non potuit mori when it was in mans power if he had not sinned not to die at all vnder the state and condition of sinne where non potest non mori he cannot but die a necessitie of death is laid vpon all Adams posteritie vnder the state of glorie non possumus mori we cannot die we shall be exempted from the condition of all mortalitie Pererius Quest. 25. Why the Apostle giueth thanks to God ver 25. 1. There is some difference in the reading of these words the Latine interpreter thus readeth the grace of God thorough Iesus Christ so also Origen before who maketh it an answear to the former words of the Apostle who shall deliuer 〈◊〉 likewise Augustine followeth this reading serm 45. de tempor but all the Greek copies haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I giue thankes and the Apostle did not aske the question before who should deliuer him but suspirat potâ—â—s be sigheth and sheweth his desire to be deliuered Beza 2. For the meaning of the words 1. some thinke that the Apostle giueth thanks for his redemption in Christ Mart. that he is deliuered à reatu peccati from the guilt of sinne originall and actuall Roloch and that his sinnes are not imputed Osiander and before them Oecumenius quod me liberavit per mortem filij that he hath deliuered me by the death of his Sonne But this deliverance the Apostle had alreadie obtained he speaketh in the future sense who shall deliuer me 2. Theophylact referreth it to the former benefit quod viriliter adversatur peccato that he did manfully resist sinne which strength he had not either by the law of nature or by the law of Moses but by grace in Christ So also Pareus thinketh the Apostle doth giue thankes that he doth not succumbere in certamine sed vincere giue ouer in this combate but at the length ouercommeth But the Apostle wisheth yet a further deliuerance which as yet he had not because he speaketh of the time not to come who shall deliuer me and yet he giueth thankes for it as enioying the fame in hope 3. Tolet and Pererius thinke that the Apostle giueth thankes that he was deliuered from concupiscence quod non mentem trahit in consensum that it did not draw his mind to consent and so he was deliuered from it as it was malum culpae as there was sinne or fault in it that is to consent vnto it but not as it was malum poenae a punishment that is concupiscere to couet or desire simply without assent so also Lyranus But if the Apostle did not sometime thorough his infirmitie giue consent vnto his concupiscence how could he say it did lead him captiue vnto the law of sinne more it is prooued at large afterward that the commandement thou shalt not lust whereof the Apostle confesseth himselfe a transgressor v. 7.18 doth not onely restraine the first motions of concupiscence which haue not the consent of the will but the second also which haue controv 8.4 Vatablus will haue this thanksgiuing to be referred to the deliuerance which the Apostle expected in the life to come 5. But it is better to ioyne them together as Augustine doth serm 45. de tempor the grace of God nunc perfecte innovat hominem c. doth now perfectly renew a man by deliuering him from all his sinnes ad corporis immortalitatem perducit and bringeth him also to the immortalitie of the bodie Lyranus likewise comprehendeth both these deliuerances that both the regenerate are here deliuered from their sinnes and in the next life shall be freed from all corruption as the Apostle saith Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie so Chrysostome saith the Apostle giueth thanks quod non solum principibus malis liberamur sed eoruÌ„ quae futura sunt capaces facti sumus that we are not onely deliuered from the former euills namely our sinnes but are made capable of the good things to come thus also Pellican the Saints reioyce se primitijs spiritus donatos c. that they are endued with the first fruits of the spirit which giue them certaine hope of the inheritance to come and Beza the Apostle sheweth that he resteth in that hope quam habet in Christo fundatam which he hath grounded on Christ. 35. Quest. Of these words I in my minde serue the law of God c. 1. By the mind the Apostle vnderstandeth the inner man reformed by grace by the flesh the part vnregenerate so that in this speach of the Apostle a double figure is to be admitted first a metonymie in that the subiect is taken for the adiunct the minde for the sanctitie and holines wrought in the minde by grace as Vatablus well interpreteth secundum spiritum meum doctum à spiritu sancto in my spirit taught by the holy spirit and the flesh for the carnall sensualitie whereby it is lead there is also a
rather inclineth to thinke that the Apostle taketh vpon him the person of a man regenerate And Origen seemeth to haue beene of this minde that sometime the Apostle speaketh in his owne person as I thanke God through Iesus Christ and sometime in the person of a weake man and young beginner as in the rest 3. Some take all this discourse of the Apostle neither to touch the regenerate or vnregenerate in the particular but the nature of mankind in generall as Hierome noteth that the Apostle saide not O wretched sinner but O wretched man vt totam complecteretur naturam omnium hominum non tantum peccatorum c. that he might comprehend the nature of all men and not onely of sinners lib. 2. cont Pelag. so also Erasmus humani generis in se personam recipit c. he taketh vpon him the person of mankind wherein is both the Gentile without the law the carnall Iew vnder the law and the spirituall man made free by grace Annot. in hunc locum Now of all these opinions which are tenne in all we embrace the fourth of the second fort and this diuersitie of opinion may be reduced to this point whether the Apostle speake in his owne person of a man regenerate or in an assumed person of a man vnregenerate the other particular differences haue beene dispersedly touched before Now then the arguments shall be produced with their answers which are vrged on both sides and first for the negative that the Apostle giueth not instance here of a man regenerate and spirituall but carnall and vnregenerate Argum. 1. Origen vrgeth these reasons first the righteous man is not said to be carnall 2. Cor. 10.3 We doe not marrie after the flesh But the Apostle here saith v. 14. I am carnall 2. Of the righteous the Apostle saith 1. Cor. 6.20 ye are bought for a price but here the Apostle saith v. 14. I am sold vnder sinne 3. Of the righteous it is said c. 8.9 the spirit of God dwelleth in you but here the Apostle confesseth that no good thing dwelleth in him 4. Origen also presseth these words v. â—8 in my flesh I serue the lawe of sinne if the Apostle should speake thus of himselfe desparationem mihi videtur incutere it were able to strike despaire vnto vs that there is no man who doth not serue sinne in the flesh 5. The regenerate such as Paul was doe not onely will that which is good but performe it also but this man cannot doe that he would of whom the Apostle speaketh ver 15. Tolet. 6. The righteous and iust man cannot be said to be captiued vnto sinne as the Apostle saith of that man whose person he beareth v. 23. Cassianus collat 22. in fine 7. The Apostle speaking of himselfe and of others which are regenerate said before v. 5.6 When we were in the flesh c. the motions of sinnes c. had force in our members c. but now we are deliuered from the law c. But here the Apostle speaketh of a man that is captiued vnto the motions of the flesh so that the Apostle if he should speake here of a regenerate man would contradict himselfe 8. The scope of the Apostle is to shewe the invaliditie of the lawe that it cannot take away sinne but sinne rather is encreased thereby by reason of the weakenes of mans nature it is therefore more agreeable to the Apostles intent to giue instance of a carnall man in whom sinne yet raigneth then of a regenerate man that by grace is brought to yeeld obedience to the law Tolet. c. 10. in tractat 9. Hierome and before him Origen thus shewe that the Apostle here assumeth the person of an other like as Daniel beeing a iust man yet prayeth in the person of sinners saying c. 9. we haue sinned we haue done wickedly Hierome epist. 151. ad Algasiam The former arguments answeared 1. The regenerate simply are not called carnall but secundum quid after a sort they are carnall in respect of the vnregenerate part as the Apostle speaking to the Corinthians that were beleeuers and iustified sanctified 1. Cor. 6.11 yet calleth them carnall in regard of the sects and diuisions among them 1. Cor. 3.1 And one is said to be carnall two wayes either he which is altogether obedient to the flesh and fleshly lusts or he that doth not yeeld himselfe vnto them but striueth against them and yet against his will feeleth the violent motions thereof so the Apostle confesseth that though he warre not after the flesh yeâ— he walketh after the flesh 2. Cor. 10.3 2. The righteous is bought for a price and redeemed from his sinnes and yet in respect of his vnregenerate part the corruption of nature and reliques of sinne remaining he is said to be sold vnder sinne not simply as the vnregenerate is giuen ouer wholly but in part only 3. In the faithfull as they are regenerate the spirit of God dwelleth but in their vnregenerate part sinne inhabiteth there is no inconuenience to graunt that two diuerse inhabitants may dwell in one and the same house in two diuerse parts for the Apostle speaking of the regenerate saith Galat. 5.17 The spirit lusteth against the flesh and the flesh against the spirit and these are contrarie one to the other they which feele not this fight and combate are either Angelicall as the Saints in heauen or they haue not yet receiued the spirit at all as they which are carnall 4. There are two kinds of seruices to sinne the one is a willing seruice such as is in the vnregenerate the other vnwilling and in a manner forced as in the regenerate 5. The vnregenerate haue no will at all to doe good for the wisedome of the flesh is not subiect to the Lawe of God neither can be Rom. 8.7 the regenerate receiue grace to will and sometime to performe though not as they would they are therefore regenerate though not perfectly as none are in this life 6. There are two kinds of captiuitie the one when one is wholly captiued vnder the bondage of his owne voluntarie sinne the other is a forced captiuitie vnder the bondage of originall sinne this is in the righteous not the other 7. The Apostle is not contrarie to himselfe for it is one thing to obey the lusts of the flesh as the vnregenerate and carnall an other to feele the motions of the flesh and to striue against them as in the regenerate 8. The Apostles intent and meaning is to shewe that the law in it selfe is good and iust and that it commeth by reason of mans owne infirmitie that it is otherwise to him and thereupon the Apostle to set forth the perfection of the lawe giueth instance in the regenerate that they are not able to keepe the law much lesse the vnregenerate so that it is more agreeable to the scope and purpose of the Apostle to speake of a man regenerate then of one vnregenerate 9. Euen Daniel though
The spirit maketh request with sighes The meaning is this that many times when the children of God are ouerwhelmed with griefe and knowe not themselues what they pray but onely sobbe and sigh that the spirit vnderstandeth their meaning and euen those sighs and groanes which come of the spirit doe pray for them Augustine writeth excellently hereof epist. 121. that the brethren in Egypt are said crebras habere orationes sed eas brevissimas raptim iaculatas to make often prayers but the same verie short and as it were of a sudden cast out c. whereupon he thus inferreth hanc intentionem sicut non est obtrâ—denda si per durare non potest ita si perduraverit non esse cito rumpendam the intention of prayer as it must not be forced if it doth not continue so if it hold still it must not suddenly be interrupted and broken off and so he concludeth ab sit ab oratione multa locutio sud non desit multa precatso in our prayer let there be absent much speach but let there not be wanting much praying c. for as long as the intention and devotion holdeth the prayer cannot be too much but to goe on still in words the intention beeing slacked is much babling and talking not praying 5. Places of controversie Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation v. 1. There is no condemnation Bellarmine hence inferreth the contrarie that in these words the Apostle doth not so much shewe that there is no condemnaâ—on to those that are iustified as that there is no matter of condemnation in them nihil condemnatione dignum nothing worthie of condemnation l. 5. de amiss grat c. 7. arg 3. and consequently concupiscence in them is not sinne Contra. 1. The contrarie rather is inferred out of the Apostles words that concupiscence is in it selfe worthie of condemnation of the which the Apostle treated before in the former chapter but it is not vnto damnation neither it nor any other sinne vnto those which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause they are iustified in Christ and therefore though sinne remaine in them yet it is not imputed therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth that vnto those which are iustified in Christ there is no condemnation not for that there is nothing worthie of condemnation in them for then they should be altogether without sinne but because they are iustified 3. the Apostle saith not there is no sinne but no condemnation Melancth not that the same sinnes remaine in those which are iustified which were in them before as Pererius slanndereth Calvin to say disput 1. numer 5. but there be still some imperfections and reliques of sinne remaining but not raigning which notwithstanding are not imputed vnto the faithfull neither are able to condemne them and Calvin saith no more but that the Apostle ioyneth three things together imperfectionem the imperfections which are alwayes in the Saints Dei indulgentiam Gods indulgence whereby their sinnes are forgiuen and regenerationem spiritus the regeneration of the spirit for carni suae indulgens he that is giuen to the flesh doth flatter himselfe in vaine to be freed from his sinne Calvin then cannot the same sinnes remaine seeing in the regenerate the flesh is mortified and sinne subdued Controv. 2. That none are perfect in this life Origens ouersight is here to be noted who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit and partly the Lawe of sinne in the flesh saith that now he speaketh of those which ex integro in Christo sunt which wholly are in Christ not partly of the spirit partly of the flesh but are perfect Contra. 1. First Origen confoundeth iustification and sanctification for the faithfull are indeed wholly graft into Christ by faith and yet they may haue some infirmities of the flesh remaining 2. there neuer liued any of that perfection neuer to be tempted of the flesh but onely Christ but yet they which are in Christ doe not walke after the flesh that is non carnem ducem sequuntur they doe not followe the flesh as their guide though they be sometime tempted of the flesh but they follow the guiding and direction of the spirit Beza in annot 3. and it hath beene sufficiently shewed before quest 36. of the former chapter that the Apostle there speaketh in his owne person as of a man regenerate and so in this place he meaneth the same whom in his owne person he described before Controv. 3. That regeneration is not the cause that there is no condemnation to the faithfull The Romanists doe make this the cause why there is no condemnation to those which are in Christ because they walke not after the flesh but after the spirit Tolet. annot 1. Bellarm 5. de amission grat c. 10. respons ad obiect 7. so likewise Stapleton Antidot p. 435. who thus obiecteth 1. Ob. He vrgeth the Apostles words here there is no condeÌ„nation c. which walke not after the flesh therefore for that they walke not after the flesh there is no condemnation to such Contra. The Apostle saith not there is no condemnation because they walke not but to them that walke not regeneration is required as a necessarie condition annexed to iustification not as the cause so that here is an answear to two questions together how we are iustified namely by faith in Christ and who are iustified they which bring forth good fruits the one is internall their iustification the other externall namely sanctification Beza 2. Ob. The Apostle saith that the lawe of the spirit which Beza interpreteth to be the grace of regeneration doth free vs from the lawe of sinne and death v. 2. Ergo it is the cause of iustification Contra. 1. This interpretation beeing admitted that followeth not which is inferred for the words are not from sinne but from the lawe of sinne that is from the dominion of sinne and so indeede the grace of regeneration freeth vs that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit legem fidei the lawe of faith whereby we are freed from sinne and death 3. Ob. If righteousnesse beeing present do not iustifie vs then beeing absent it condemneth not Contra. 1. Is followeth not for a thing may be insufficient to a worke beeing present and yet if it be remooued it is sufficient to hinder the worke as good diet in a sicke man may hinder his recouerie and yet if he vse it it is not alwayes sufficient to helpe him 2. and yet here is a difference in this example for good diet is an helping cause vnto health but good workes are no cause of saluation but onely a condition necessarily required and annexed 4.
Obiect The Apostle saith v. 15. If ye liue after the flesh yee shall die but if ye mortifie the deedes of the bodie ye shall liue therefore mortification is the cause of life and saluation Contra. 1. Hence followeth that mortification is necessarie vnto saluation yet not as a cause but as a necessarie condition without the which there is no faith and consequently no saluation 2. eternall life is the gift of God c. 6.23 therefore not due vnto our merits euill workes are the cause of damnation because they iustly deserue it but it followeth not that good workes are the cause of saluation for they are both imperfect and so vnproportinable to the reward and they are due otherwise to be done and therefore merite not Controv. 4. Against the Arrians and Eunomians concerning the deitie of the holy Ghost v. 2. The law of the spirit of life c. hath freedome Chrysostome homil de adorand spirit from this place prooueth the deitie of the spirit against the Arrian and Eunomiâ—au heretikes who made great difference in the persons of the Trinitie the Sonne they affirmed to be a creature and much inferiour to the Father and the holy Ghost they made servum ministrum silij a seruant and minister of the Sonne Chrysostome confuteth them by this place for if the spirit be the author of libertie and freedome to others then is he most free himselfe and not a minister or seruant as the Apostle saith 2. Cor. 2.17 where the spirit of the Lord is there is libertie Controv. 5. Against the Pelagians that a man by nature cannot keepe and fulfill the law This error is confuted by the expresse words of the Apostle who saith that the law was weake by reason of the flesh and so not able to iustifie vs by the flesh the Apostle vnderstandeth not substantiam caruis the substance of the flesh as the Maniches were readie to catch at these and the like places to confirme their wicked opinion who held the flesh of man to be euill by nature nor yet the carnall rites and obseruations of the law which were not able to cleanse the obseruers of them as Origen here interpreteth and Lyranus following him But by the flesh we vnderstand with Chrysostome carnales sensus the carnall affections carnalitatem quae rebellabat the carnalitie of man which rebelled against the spirit gloss ordinar concupisentias carnis the concupiscence of the flesh Haymo prauitatem naturae the pravitie of nature Martyr which hindereth that none can keepe the law to be iustified by it This then manifestly conuinceth the Pelagians for if the flesh make the law weake and vnable to be kept then none by the strength of their nature and flesh can fulfill the law Controv. 6. The fulfilling of the law is not possible in this life no not to them which are in the state of grace 1. The Romanists out of these words of the Apostle v. 4. That the righteousnesse of the law may be fulfilled in vs which walke not after the flesh doe inferre that they which walke not after the flesh may fulfill the law so that either it must be denied that none in this life walke after the spirit or it must be graunted that by such the law may be fulfilled Pere disput 5. Bellarmine addeth that if the law cannot be fulfilled Christus non obtinuit quod vâ—luit Christ hath not compassed or obtained that which he intended for therefore he died that the iustice of the law might be fulfilled Contra. 1. Indeed Origen whose errors and erroneous interpretations our aduersaries themselues will be ashamed of sauing where they serue their turne first deuised this interpretation who by the law here vnderstandeth the law of the mind which is fulfilled quando lex peccati in membris c. when the law of sinne in the members resisteth it not and Haymo hath this glosse that we beeing redeemed by Christ might spiritually fulfill the workes of the law per cuius impletionem possumus iustificari by the fulfilling whereof we may be iustified But this place is better vnderstood of the obedience of Christ who fulfilled the law which is imputed vnto vs by faith and thus doe not onely expound our new writes Melancthon Bucer Hyperius Calvin Beza with others but some of the auncient expositors as Theophylact quae lex facere nitibatur ea Christus nostri gratia executus est those things which the law endeuoured Christ hath performed for vs so also Oecumenius scotus finis legis per Christum partus est exhibitus the scope and end of the law is obtained exhibited by Christ yet we must endeuour to keepe those things which are deliuered per conuersationem bonam fidem by a good conuersation and faith 2. And that this is the meaning of the Apostle 1. the phrase sheweth that the law might be fulfilled in vs he saith not by vs Beza 2. because there is none so perfect in this life that neither in thought word nor deed transgresseth not the law 3. The law was weake through the infirmitie of the flesh but the infirmitie and weakenes of the flesh remaineth still euen in the regenerate therefore neither in them the righteousnesse of the law can be fulfilled 4. To the contrarie arguments thus we answer 1. the Apostle saith not that they which walke after the spirit fulfill the law but the law is fulfilled in them that is imputed vnto them by faith in Christ. 2. though the faithfull cannot fulfill the law yet Christ performed what he intended that he might keepe the law for them and they be iustified by faith in him 3. this clause then which walke not after the flesh is added to shew who they are for whom Christ hath fulfilled the law and to what end namely to such as walke in newnes of life 5. Some doe thinke that the Apostle speaketh here of two kinds of fulfilling the law one imputatione by imputation of Christs obedience which is our iustification the other inchoatione by a beginning onely which is our sanctification begunne in this life and perfited in the next when it shall be fulfilled Martyr Pareus But the other sense is better for the Apostle speaketh of a present fulfilling of the law in them which walke according to the spirit not of a fulfilling respited and excepted in the next life which is most true but not agreeable to the Apostles meaning here 6. So the Apostle in this place setteth forth three benefits purchased vnto vs by Christ 1. remission of our sinnes in that Christ bare in himselfe the punishment due vnto our sins 2. then the imputation of Christs obedience and performing of the law 3. our sanctification that we by the spirit of Christ doe die vnto sinne and rise vnto newnes of life which our sanctification is necessarily ioyned with our iustification but no part thereof 1. because it is imperfect in this life it is perfect after a sort perfectione partium by
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
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
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
which the Prophet vseth Isay 29.10 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction here much adoe is made about the signification of this word 1. Some take the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to mooue to drive and so interpret it spiritum commotionis the spirit of commotion perplexitie so the Syrian interpreter Anselme Faius but this should much differ from the Hebrew word which signifieth slumber commotion and rest or slumber are not one and the same 2. some doe take the other sense of the word compungo to pricke or peirce in which signification Chrysostome Theophylact Oecumenius by compunction vnderstand the setled obstinacie of the Iewes like as a thing nayled to a post moueth or stirreth not Haymo interpreteth it spiritum invidentiae the spirit of envie whereby they were offended at the calling of the Gentiles there are two kind of compunctions one is taken in the better part as Act. 2.37 they were pricked in their hearts to repentance so also the ordinar gloss and Lyranus vnderstand the envie of the Iewes to the doctrine of Christ but yet the reason appeareth not why the Septuagint should render the Hebrewe word tardemah slumber by a word signifying pricking or compunction 3. Therefore some are of opinion that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifieth soporem slumber as both Beza here and Tolet annotat 6. alleadge out of Hesychius who expoundeth it by an other Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest ease and he seemeth to deriue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of â—â—â— the night whereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe and of this his opinion that the Septuagint translate this place by a word signifying slumber Tolet bringeth three reasons 1. because the Hebrew word tardemah signifieth a dead sleepe or slumber which sometimes they render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 26.12 which is a kind of stupiditie senselesnes or astonishment which in effect is all one 2. Psal. 60.5 Thou hast made vs to drinke the wine of giddines there an other word targelah is vsed of the like signification with tardemah which is a kind of giddines or drowsines such as is in those that slumber which word the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they vse here 3. the words following eyes that they should not see and eares that they should not heare doe shew the effects of slumber or sleepe 4. But notwithstanding these coniectures seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compunction as not onely the Greeke interpreters Chrysostome Origen Theophylact Oecumenius who best knew the proper signification of the Greeke word do interpret but the Scripture also thereto beareth witnes as Act. 2.27 they are said to be pricked in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction is deriued I thinke this word fittest to be reteined yet in sense it is all one as if he should haue said the spirit of slumber whereof Osiander giueth this reason because they are as it were pricked and stirred when they are called to the Gospel as they which are indeed a sleepe are loath to be awaked Pareus addeth that the effect is put for the cause like as they which are fast a sleepe cannot with any stirring or pricking be awaked But I rather thinke that it is a metaphoricall speach because they which are pricked and so perplexed with griefe haue no sense of any other thing as Cyprian saith of some transpunctae mentis alienatione dementes they beeing madde and beside themselues in their pricked and pierced soule neglect to be cured and to be brought to repentance c. de orat dom so that the spirit of compunction is the same with a scared and cautherised conscience whereof the Apostle speaketh 1. Tim. 4.2 which is all one with a spirituall giddines or slumber and this answeareth to the word before vsed v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were hardened like as the hand which hath a hard skin drawne ouer feeleth not the pricke put vnto it 4. It is called the spirit of slumber or compunction which Haymo vnderstandeth to be the mind filled with envie but rather as Gods spirit worketh in vs euerie good grace so the euill spirit is the minister of wrath in the reprobate instigating and moouing them continually vnto euill whereupon they are called the spirit of fornication the spirit of couetousnesse and such like As God sent such a spirit of giddines and phrensie vpon Saul which did befor and make him madde with envie and malice 5. The last words vnto this day Some will haue a part of the Scripture here cited by the Apostle and so they referre vs to that place Deut. 29.4 The Lord hath not giuen you â—â— heart to perceiue and eyes to see and eares to heare vnto this day Tolet annot 7. Faius But there is great difference betweene these two testimonies the Lord hath not giuen them eyes to see which are the words of Moses and the Lord hath giuen them eyes that they should not see as here the Apostle citeth the text the first sheweth onely the negation and deniall of a gift the other expresseth further a iudgement of induration or hardening wherefore these words are no part of the testimonie but added by the Apostle and are to be ioyned with the last words in the 7. verse the rest haue beene hardened the words comming betweene beeing enclosed in a parenthesis vnto this day Beza Pareus as the Apostle saith 2. Cor. 1.15 Vnto this day the vaile is laid ouer their hearts 6. Now whereas two exceptions may be made to the Apostles alleagation here the one that the Apostle seemeth not to prooue directly that which he intended that the rest are hardened the other that his proofe is but weake beeing taken from a particular example of those times hereunto we answear 1. that the Apostles proofe is direct from the effect to the cause if God in his iustice hardened them then were they hardened their owne malice was the cause of their hardening properly and as we say per se of it selfe and the iustice of God per accidens accidentally 2. his proofe also as it is direct so is it forceable for that place Isay. 6. containeth a manifest prophesie of the obstinacie of the Iewes in the times of our Sauiour as is euident by the frequent application of it in the Gospel as Matth. 13.14 Act. 28.26 and say that were not a speciall prophesie yet because the rule of Gods iustice is certaine and constant and alwayes like it selfe the Lord finding greater obstinacie among the Iewes at the comming of his Sonne into the world their before was in like sort to exercise his iustice See further Iun. parall 21. lib. 2. Quest. 10. How God is said to send the spirit of slumber to giue eares not to heare c. 1. Their opinion here is refelled that
good workes though they may defend and arme vs against the assaults of Sathan yet it is the righteousnesse onely of Christ that couereth vs as a garment in the sight of God Par. 2. How Christ is put on it is diuersly scanned 1. Some make fowre wayes of the putting on of Christ as the glasse receiueth the image by impression so some put on Christ for a time but it passeth away as an image in a glasse as the wooll receiueth the die or colour per assumptionem by assuming the same as the example is as it were put on per imitationem by imitation and the yron taketh the fire per penetrationem by penetration but all these do onely shewe the putting on of Christ vnto sanctification whereas he is put on also vnto iustification 2. some then make two puttings on of Christ the one is by faith in Christ whereby we are iustified like as Adam was cloathed with skinnes of slaine beasts to signifie our spirituall cloathing by the death of Christ this sense followeth Pet. Martyr Pareus the other by imitating of Christ in holines as Origen saith that he which putteth on all vertues putteth on Christ qui haec omnia habet habet Christum he that hath all these things hath Christ but Chrysostome saith better he that hath put on Christ omnem virtutem habet hath euery vertue indeed of the workes of sanctification Beza vnderstandeth this putting on of Christ and Osiand likewise Tolet referreth it to the imitation of Christs vertues but the better sense is to ioyne them both together it signifieth more then imitation only as Chriâ—â—tum fide apprehendere to apprehend Christ by faith and then by his spirit to be made fit â—ot vnto euery good work Caâ— for the word putting on signifieth not onely partem aliquaÌ„â—rgumenti some part only of the couering but the apparelling of the whole man both inward and outward Faius 3. But seeing the Apostle saith that Christ is put on by baptisme S. Paul here speaketh â—o them which were baptised how then doth he bid them now put on Christ the answear 〈◊〉 that as August saith some do put on Christ ad sacramenti perceptionem to the receiuing of the sacrament onely some vsque ad vitae sanctificationem vnto the sanctification of life the Apostle speaketh here of the latter for so Christ not once onely in baptisme but all our life long is to be put on 4. Gorrhan is here somewhat curious in distinguishing these three put on the Lord which signifieth power Iesus clemencie Christ wisedome the first is seene in subduing sinne with power the second clementer indulgendo in gently pardoning the penitent the third prudenter instruendo in prudently instructing the ignorant But this I omit as too curious 5. Chrysostome taketh here occasion to shew how Christ is all things vnto vs as here he is our vesture and apparell he is our way and life our foode our foundation our spouse our master our friend our brother our advocate our habitatioÌ„ as he saith he dwelleth in me and I in him yea he is our suppliant we pray you in Christs stead be reconciled vnto God 1. Cor. 5.20 Quest. 27. How the flesh is to be cared for v. 14. Take no care for the flesh to fulfill the lusts thereof 1. I will omit here to note the elegancies which Erasmus obserueth in the Apostles phrase and stile how in the originall the Apostles words doe fall well to the eare in the orderly compounding and one part doth answear an other his sentences are full of Metaphors and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like ending of the words in the sound and pronouncing 2. But I preferre Chrysostomes note that as the Apostle before did not forbid simply to drinke but to be drunken nor to marrie but to commit fornication so here he simply restraineth not all care for the flesh sed ad concupiscentias addidit but he addeth not to concupiscence and as Origen saith in necessarijs cura habenda est in necessarie things a care is to be had sed non in delicijs but not in pleasure and delights so that here is forbidden not necessitas sed superfluitas necessitie but superfluitie Lyran. for whereas the Apostle vseth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouidence care providentia dici non potest c. it cannot be called providence which prouideth hell fire for the flesh while it liueth in pleasure Theophy 3. This then sheweth the hypocrisie of those which place the greatest part of their religion in macerating and pinching of their flesh as many superstitious friers doe of whom the Apostle speaketh Coloss. 2.23 that they haue it in no estimation to satisfie the flesh whereas S. Paul alloweth Timothie to drinke wine for his often infirmities sake 1. Tim. 5.23 Pareus 4. Haymo well obserueth that the Apostle saith not ne cogitetis that ye thinke not sed ne perficiatis but that ye fulfill not the lusts of the flesh for not to thinke of them here is impossible 4. Places of Doctrine Doct. 1. That God is author of order and so consequently of governement v. 1. There is no power but of God God is the author of order the deuill bringeth in confusion as in heauen and earth God hath set all things in an excellent order so he would haue order kept among men that some should command and rule others be ruled obey that they should not be as fishes and creeping things that haue no ruler Habuc 1.14 Doct. 2. That it is lawfull for the Magistrate to vse the sword v. 4. He beareth not the sword for naught The Magistrate then may lawfully vse the sword both in time of peace to punish offenders euen vnto death if the qualitie of their offence deserue it and in time of war to resist the coÌ„mon enemie yea not onely in ciuill matters may he punish offenders with the sword but in Ecclesiasticall also as heresie blasphemie for these also are the workes of the flesh Galat. 5.20 and the Prince is to be feared for all euill workes v. 3. Doct. 3. That Magistrates must be obeyed not for feare but for conscience sake v. 3. This maketh against those which thinke they haue satisfied their dutie if they doe outwardly performe their obedience but the Apostle requireth more the inward disposing of the mind and conscience to obedience that if there were no lawe to compell a man yet his owne conscience and the feare of God should keepe and hold him in awe and reverence of the Magistrate as the Preacher saith Curse not the King no not in thy thought Ec. 10.20 Doct. 4. That tribute must be paid v. 7. Giue to all men their dutie tribute to whom tribute c. It is then a requisite and meere thing that tribute should be payed vnto the Prince 1. as a signe of subiection 2. as a recompence of the great care and paines which the Magistrate taketh in watching ouer his people 3.
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.
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.
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
Deum qui spiritus est sine dubio sanctus according vnto God who is a spirit and without all doubt holy 19. Quest. Of those words by the resurrection of the dead 1. Because it is said of the dead not from the dead Origen vnderstandeth it of those which were raised with Christ in his resurrection But his power was more seene in raising himselfe which neuer any did beside then in raising others which euen the Prophets did though not by the like power 2. Augustine following the vulgar Latin which readeth the dead of Iesus Christ our Lord applieth it vnto the faithfull which are called the dead of the Lord Christ to distinguish them from the infidels which were dead in exposition inchoat But the words following of Iesus Christ our Lord are rather referred to the beginning of the third verse concerning his Sonne c. and then all the rest followeth enclosed in a parenthesis which was made of the seede of Dauid c. euen Iesus Christ our Lord. Chrysostome thus readeth because Iesus Christ rose from the dead but the Greeke construction will not beare it Iesus Christ beeing put in the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tolet interpreteth post resurrectionem after the resurrection when as Christ by the manifold graces of the spirit declared himselfe to be the Sonne of God but then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the resurrection whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection 4. Some by the dead vnderstand such as were raised by the first resurrection from the dead works of sinne vnto newnes of life Hugo Cardin. but that had not beene so euident a signe of the diuine power 5. Wherefore by the resurrection of the dead the resurrection of Christ from the dead is signified for in Scripture the resurrection of the dead is so taken for the resurrection from the dead as 1. Cor. 15.42 Hebr. 6.2 Beza Perexius and Pareus obserueth well that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted because it was vsed before that it should not be twice repeated so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead for from the dead By this his glorious resurrection Christ manifested himselfe to be God in the flesh as Ioh. 5.26 As the Father hath life in himselfe so he hath giuen vnto the Sonne to haue life in himselfe and againe Ioh. 9.19 Destroy this Temple and in three daies I will raise it vp againe Thus Chrysostome expoundeth this place ex resurrectione per quam mortis evici◠tyrannidem by the resurrection whereby he ouercame the tyrannie of death likewise Oecumenius vnderstandeth the resurection qua ipse Dominus Iesus exurrexit whereby the Lord Iesus himselfe rose againe Quest. 20. Of these words v. 5. By whom we haue receiued grace and Apostleship 1. By whom that is as Origen Ambrose Lyranus expound per Christum Mediatorem by Christ the mediator of God and man and make this the sense that he was called of God to be an Apostle by the mediation of Christ But Chrysostome better vnderstandeth Christ here as the principall author of his calling which is indifferently sometime ascribed vnto Christ sometime vnto the holy Ghost as Act. 13.2 The holy Ghost said Separate me Barnabas and Saul And hereby S. Paul sheweth a difference betweene his calling and of others that he was immediately constituted an Apostle by Christ himselfe and not by men Beza annot 2. By grace and Apostleship 1. Theodoret vnderstandeth two distinct things by grace the gifts of the holy Ghost wherewith he was furnished and by Apostleship his vocation it selfe so also Lyranus concedens dignitatem apostolicam simul dat gratiam ad exequendum graunting vnto him the Apostolike dignitie he also giueth grace to execute it 2. Origen interpreteth grace to be the fruit of patience whereby he indured so many labours in the Gospel 3. Ambrose taketh it to be the grace of remission of sinnes common withall other faithfull so also Gorrham 4. some vnderstand gratiam conuersionis the grace of his conuersion Tolet. Pareus 5. Gryneus of the gift in fructu Evangelizandi of preaching the gospel with profit and good successe 6. But hereby better is vnderstood the grace of his Apostleship as S. Paul himselfe expoundeth Ephes. 3.8 Euen vnto me the least of all Saints is this grace giuen that I should preach anong the Gentiles c. Beza so also Chrysostome and Oecumenius vnderstand it of his Apostleship which he receiued not by his merits or worthinesse but by the grace of God as he saith 1. Cor. 15.8 I am the least of all the Apostles which am not worthie to be called an Apostle c. but by the grace of God I am that I am Gualter And though it be said grace and Apostleship yet it followeth not as Tolet obiecteth that they should be two distinct things but the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is put by way of exposition grace that is Apostleship Beza or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolatus the grace or gift of the Apostleship Faius and so it is taken pr◠Apostolatu gratis collati for his Apostleship freely bestowed or conferred Hyperius 3. In his name or for his name 1. Ambrose expoundeth it vice eius in his stead as the Apostle saith 2. Cor. 5.20 We are embassabours for Christ so also Pareus 2. Chrysostome readeth de nomine eius of his name that is that they might beleeue in his name and so Hyperius taketh it for the matter of his preaching that he should publish the benefits receiued by Christ and therefore Act. 9.15 Christ saith to Ananias He is a chosen vessel to beare my name among the Gentiles Beza Faius 3. But it rather sheweth the ende of S. Pauls preaching for his name that is pro Christi gloria to set forth the glorie and praise of Christ Gualter Lyranus yet both these last interpretations may well stand together Quest. 21. Of the persons whom the Apostle saluteth to all you that be at Rome c. There are three parts of this salutation he describeth them 1. by the place to all at Rome 2. by the cause and fountaine of their vocation and calling beloued of God 3. the end called to be Saints that they should be holy he writeth not generally to all at Rome but with a restraint he writeth fidelibus non alijs to the faithfull not to any other Gorrham and writeth vnto all the faithfull without any respect of persons siue essent ex primatibus consulibus whether they were of the chiefe men or consuls or priuate and poore men Chrysost. and he writeth not onely to those which were Romanes by nation but euen vnto the strangers at Rome also which were conuerted to the faith so that they are deceiued which thinke that this epistle was written in the Romane tongue because it is written to the Romanes there were Grecians and of other
nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
other vnto it which bodie notwithstanding is farre from perâ—â—â— health though the smaller infirmities are not felt where a greater disease hath takeÌ„ possessiâ—â— 5. Now if our nature be vnsufficient to produce any good morall worke much lesses it able to direct a man vnto godly liuing for the truth onely maketh one free Ioh. 8.32 vnto such godly works we had neede to haue the grace of God to direct vs Psal. 4.6 maâ— say who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs. 34. Qu. Of the testimonie of the conscience and the accusing or excusing of the thoughts v. 16. Their conscience also bearing witnes and their thoughts c. 1. Faius thinketh thâ— three effects of the conscience are here expressed the first to testifie that is to propose the things done vnto the minde then to accuse and thereby to defend or excuse But rather theâ— first is the generall to testifie and beare witnesse which is expressed afterward in these two particulars that according as the things committed are good or euill so the conscienceâ— beareth witnesse by accusing or defending Gorrhan Pareus 2. Their thoughts are said â—â— accuse one an other 1. non cogitationibus inter se digladiantibus not as though the thoughtâ— did at the same time striue together about the same fact that some thoughts accused aâ—â— other excused 2. not yet is it meant of diuers men as that the thoughts accused the vnbeleeuers and excused the beleeuers gloss interlin Gorrh. or the accusing thoughts conceiued puniendos such as were to be punished the excusing servandos such as were to be saued Graeca caten 3. but in one and the same man as his facts were euill his conscience accused and as they were wel done his conscience excused him Par. Tol. 4. Some think that wheâ—â— in euery iudgement there must be three actor retis index â—he actuarie the guiltie person and the iudge that in diuers respects the conscience is all these the conscience accusing is thâ— actor the conscience accused is the guiltie partie and the iudge also is the conscience Faius But the partie accused is rather the man himselfe whome his conscience accuseth or excuseth and the conscience is the witnes the iudge supreame is God sitting in the conscience and the subalternate iudge is the light of nature imprinted in the heart which Lyranus calleth naturale indicatorium hominis the naturall iudgement place of man All these are here expressed by the Apostle he saith the effect of the law is written in their heart the iudgement seate is the heart the iudge the naturall law their written then the partie accused or defended are themselues and the witnesse and giuer of euidence is the conscience 5. Photius ex Oecumen here noteth that the conscience is not said to iustifie or condemne but onely to accuse or excuse sententiam iudex ipse fert the sentence the iudge himselfe giueth c. which is now for the present the euidence of naturall light in the soule but the superiour iudge is God himselfe in the day of iudgement 6. Here Origen disputeth very curiously what this conscience should be and he resolueth that the spirit of the conscience is an other thing beside the soule beeing ioyned vnto it as an inseparable companion in the bodie but if the soule of man be not ruled by it it shall be separated from the soule afterward and the spirit shall returne to God and the soule shall goe to torment to this purpose he expoundeth these words of the vnfaithfull seruant Matth. 24.51 He will separate him and giue him his portion with hypocrites as though the soule and the spirit should be separated a sunder Contr. True it is that there are two faculties in the soule there is in the minde the notion and apprehension of the naturall principles which are graft in vs by nature and then the conscience in the heart Pareus but that these should be diuers in substance and that one may be separated from the other is a strange conceit for the very spirits and soules of the wicked shall be tormented in hell not their soules onely as S. Peter speaketh of the spirits in prison which were disobedient in the daies of Noah 1. Pet. 3.19 by separating in that place our Sauiour meaneth the cutting such off and separating of them from the liuing 35. Qu. Why the Apostle maketh mention of the day of iudgement v. 16. 1. Some ioyne this verse with the 13. Not the hearers of the law but the doers shall be iustified in the day c. and all the rest comming between they enclose in a parenthesis so Beza Pareus and the Greeke catena Beza giueth this reason because if it should be referred to the next words before their thoughts accusing one an other or excusing which is spoken onely of the Gentiles this generall iudgement should be supposed to be onely for the Gentiles But the same inconuenience will follow if it be ioyned to the 13. v. which is specially meant of the Iewes that the day of iudgement would be thought onely to concerne them it is therefore no good consequent because the Gentiles are mentioned before that this iudgement should be onely for them for how followeth it the conscience of the Gentiles shall in that day accuse or excuse them therefore no mans conscience els 2. Wherefore this verse is better annexed to the next words before then to the other words so farre off to the which they can not well be ioyned without great divulsion of the sentence and suspending of the sense the meaning then is this not that the conscience accuseth not or excuseth none till that generall day of iudgement but 1. it is felt now sed tum maxime omnium sentietur but then it shall be felt most of all Osiand so also Lyran. 2. And now many men beeing carried away with the delights of this life present cogitationes accusatrices non audiunt doe not heare or regard their thoughts accusing them but in that day they shall be brought to light euery mans conscience shall touch him Mart. 3. Hactenus occultus est testis hetherto the conscience is but a secret witnes onely knowne to him that hath it but then omnibus apparebunt they shall be made manifest and apparant to all Tolet. 4. and by this the Apostle sheweth ne morte cas extingui that such accusing or excusing thoughts are not extinguished no not by death And Origen here well noteth that the thoughts shall accuse or excuse them in the day of iudgement not which they shall haue then but which they haue now for cogitationum malaruÌ„ quaedam notae certaine marks of euill thoughts doe remaine in the soule which shall be manifested then Origen ficut stile en cera nota imprimitur as a seale leaueth a print in the waxe Haymo 36. Qu. Why it is called the day and of the application of other words v. 16. 1. At the day
the law how could circumcision profit them Ans. 1. In those places the Apostle speaketh of circumcision then abrogated in the times of the Gospel but here he hath respect vnto the times of the law while circumcision was an ordinarie sacrament of the old Testament 2. Circumcision was profitable because ex parte Dei on Gods behalfe it was a seale of all his gratious promises if on their part they did performe the condition which was to walke in obedience this condition was added to meete with their hypocrisie which stood vpon the outward ceremonie thinking it sufficient for them to be circumcised in the flesh whereas circumcision without obedience was no better then vncircumcision and to stirre vp the faithfull to expresse their faith by their obedience and to looke vnto Christ in whom their disobedience was pardoned and their imperfect obedience by his righteousnes supplied Pareus 3. Thus Augustine dissolueth this doubt shewing that there were two kind of precepts giuen the Iewes the morall and ceremoniall the morall were perpetuall not onely concerning those times but they doe bind also now vnder the new Testament the ceremonies were onely for those times si observabantur intelligebantur non modo nihil oberant sid proderant tanquam illi tempori illi genti congruentia if they were obserued and vnderstood they did not onely not hurt but they were profitable as agreeable to those times and to that people to this purpose August exposit inchoat ad Galat. this solution follow Hugo Cardinal distingue tempora salvatur Scriptura distinguish the times and the Scripture is reconciled here the Apostle speaketh of the times before the manifestation of the Gospel so also Gorrhan hic loquitur pro tempore adventus Christi here he speaketh of the time before the comming of Christ there of the time after 4. Some giue this solution further that in those times profuit circumcisio sed non ad salutem circumcision profited but not vnto saluation without the spirituall obseruation of the law gloss ordinar as Hierome in his commentarie vpon this place if he were the author sheweth that circumcision was profitable to these ends 1. vt agnosceretur populus Dei inter gentes that the people of God hereby might be discerned among the Gentiles and therefore the people were not circumcised in the desert because they onely were there though other reasons may be giuen thereof Mart. deinde vt corpora tum agnoscarentur in bello that the circumcised bodies of the Iewes might be discerned in warre further it signified their chastitie and thereby Christ was signified to come of the seede of Abraham who should make an ende of carnall circumcition These and other such profitable vses of circumcision may be alleadged But the Apostle meaneth onely the profitable vse thereof as furthering their saluation as it was a seale of the righteousnes of faith and brought with it the circumcision of the heart in the obedience of the law si Christo credas spiritualiter observes if thou beleeue in Christ and spiritually keepe the law gloss interlin 5. Origen hath two other expositions the first is that the Apostle speaketh not here of carnall circumcision but of the spirituall circumcision of the heart which the Apostle speaketh on afterward and this circumcision consisteth in ceasing from sinne which is not sufficient vnlesse also we doe the works of righteousnes in keeping of the law and his reason is because the Apostle saith If thou be a breaker of the law thy circumcision is made vncircumcision non est possibile carnalem circumcisionem in praeputium verti it is not possible for carnal circumcision to be turned to vncircumcision therfore such vncircumcisiō the Apostle speaketh not of Contra. 1. the Apostle in this place speaketh euidently of two circumcisions the one carnall which of it selfe is not profitable without the keeping of the lawe and the other spirituall which is the circumcision of the heart of the former he speaketh here because he saith to the Iewe thy circumcision which was the circumcision of the flesh wherein they gloried and the circumcision of the heart consisted not onely in ceasing from sinne but in keeping also the lawe it is in the spirit and is acceptable to God v. 29. but a cessation from sinne onely without obedience is not accepted of God 2. the meaning of the other words is that such remission facta est abominalis Deo c. is become abominable vnto God as if it were vncircumcision Lyran. non plus valet quam praeputium it auaileth no more then vncircumcision Gorrhan yea and Origen himselfe so expoundeth afterward his circumcision shall be turned into vncircumcision that is nihil profuturam it shall not profit him at all 6. Origen hath an other exposition he thinketh that the Apostle may also speake of such circumcision as remained a while among the faithfull after the comming of Christ that although the Apostle allowed not the Gentiles to be circumcised to whom he saith Galat. 5. That if they were circumcised Christ should not profit them yet he beareth with the Iewes to whom he speaketh here to be circumcised least they might haue beene hindred from comming vnto Christ so their circumcision he maketh like to Peters discerning of meates which were some cleane some vncleane by the Lawe and to Pauls purifying himselfe Contra. There is great difference betweene these speaches circumcision is profitable and circumcision hindreth or hurteth not After the Gospel was preached and some ceremonies of the Lawe yet in fact remained beeing in right abolished the toleration of such things for a time was no impediment to the beleeuing Iewes but yet it furthered them not no more then Timothie his circumcision did profit him or Pauls purifying which both were done not for any benefit to themselues but least they might haue giuen offence and so hindered others But the Apostle speaketh here of the profit which circumcision brought which was onely during the continuance of such legall sacraments which were profitable vnto them then as beeing seales vnto them of the righteousnesse of faith in Christ so then circumcision with other legall tites was profitable vnder the lawe but after the ceremonies were abolished they became vnprofitable in the meane time betweene both as they profited not such as beleeued of the circumcision so they hindred not if they did not repose their trust and confidence in them Therefore of all these expositions I resolue of the first that the Apostle here speaketh of circumcision as it was an ordinarie sacrament vnder the lawe not yet abolished Quest. 42. How circumcision was availeable for infants Obiect If circumcision did not profit except they kept the law this doubt will be made that then it was not profitable at all vnto infants who could not keepe the lawe Answ. 1. Hugo answeareth that circumcision did not profit infants ex virtute sua sed ex virtute fide parentium by it owne vertue but by
prepared for you for when I was hungred ye gaue me meate he sheweth not the cause of their saluation but the condition state qualitie of those which should be saued to this purpose Faius see further before c. 1. quest 26. and controv 7. Quest. 25. How by the lawe came the knowledge of sinne 1. The Apostle here confirmeth that which he said before that none are iustified by the workes of the lawe by the contrarie vse of the lawe because thereby commeth the knowledge of sinne therefore iustice and righteousnesse is not attained thereby 2. The lawe Origen vnderstandeth of the lawe of nature Augustine onely of the morall lawe lib. de spirit liter c. 8. but indeed the lawe is vnderstood here in generall both the naturall for euen before the lawe written by the lawe of nature Abimelech knew that adulterie was sinne Genes 20. but the morall more by the which came a more full knowledge of sinne likewise by the ceremoniall and iudiciall lawe sinne was manifested but after a diuerse manner ex accidente accidentally because the one was appointed in expiationem for the expiation the other in poenam for the punishment of sinne Tolet. annot 14. 3. Now diuerse wayes doth the written lawe whereof the Apostle specially speaketh reueale sinne 1. Ambrose sheweth that before the law written there was some knowledge of sinne as he giueth instance in Ioseph who detested the sinne of adulterie to the which his mistresse enticed him but it is so said quia lex ostendit peccata non impune futura because the lawe sheweth that sinnes shall not goe vnpunished so also Theodulus 2. and by the written lawe peccata clarius fuerunt cognita sinnes were more euidently knowne and some were knowne to be sinnes that were not so taken before leviora quaque non cognoscebantur esse peccata the smaller sinnes were not knowne as concupiscence Hierome as the Apostle saith he had not knowne lust vnlesse the law had said thou shalt not lust quaedam etiam grauiora c. and some things by the lawe were knowne to be greater then before gloss ordinar 3. Oecumenius thus expoundeth because sinne was encreased by the knowledge of the lawe for he that sinneth wittingly is so much the more a grieuous offender 4. And before the lawe written sinne was knowne as beeing against reason but by the law it is discerned as beeing against the will of God and so the nature and qualitie of sinne is more fully and perfectly knowne by the lawe Perer. 5. and euen the knowledge of sinne before the lawe written did issue out of the grounds and principles of the morall lawe which were imprinted by nature in the minde Faius 4. But whereas the lawe sheweth as well what things are honest and vertuous as it discouereth sinne the Apostle onely toucheth that vse of the lawe which is to reueale sinne both because it was more pertinent to his purpose which was to shewe that there is no iustification by the lawe because thereby we haue the knowledge of sinne and for that men are more prone vnto the things forbidden in the lawe then to the duties commanded so that the lawe doth not so much teach our dutie to God and our neighbour as that we doe not performe that which is our dutie Beza 5. Now further whereas the Apostle saith by the lawe commeth the knowledge of sinne we must supply the word onely not that the lawe doth nothing else but reueale sinne for it iudgeth and condemneth sinne likewise but here the opposition is between the knowledge of sinne and the remission thereof the lawe onely giueth the one the agnition or knowledge of sinne not the remission Perer. by the lawe is cognitio peccati non consumptio the knowledge of sinne not the consumption of sinne gloss 6. But it will be obiected that in Leuiticus there are oblations prescribed for sinne and the Priest was to pray for such as had sinned and it should be forgiuen them Gorrhan answeareth that it was onely a legall remission quoad poenam non quoad culpam onely concerning the punishment of the lawe not of the fault But Lyranus answeareth better that such sacrifice for sinne was protestatio Christi passuri a protestation or profession of Christ which was to suffer so that such remission of sinnes though it were vnder the lawe yet was not by vertue and force of the lawe but by faith in Christ for the sinnes of the offerers were forgiuen at the prayers of the Priests which could not be heard if they were not of faith 7. It will here be further obiected that the politike and ciuill lawes of Princes intend more then the shewing of sinne they also doe helpe to reforme sinne and reclaime men from it therefore Gods lawe should doe more then manifest sinne Answ. 1. Humane lawes doe onely require an externall ciuill iustice but the lawe of God discouereth the corruption of the heart so that herein there is great difference betweene them Melancth 2. Humane lawes may by proposing of rewards and punishments helpe to perswade and induce men but they cannot instill or infuse obedience into the heart 3. God also intendeth more then the reuealing of sinne by his lawe for if any could keepe it they should liue thereby which while none is able to doe yet the law beside the discouering of sinne ferueth as a Schoolmaster to bring vs to Christ so that it is thorough mans owne infirmitie that the lawe giueth not life and it sheweth Gods power and wisedome that turneth the lawe vnto our good namely to bring vs vnto Christ which by our infirmitie is become vnto vs the minister of death 8. So then there are two other speciall vses and benefits of the lawe beside the reuealing of sinne the one that concerning faith it is a Schoolmaster to bring vs to Christ and touching manners and life it sheweth vs the way wherein we should walke Mars 9. There is a double knowledge of sinne by the lawe there is one which is weake and vnprofitable which neither thoroughly terrifieth the conscience nor reformeth the life such was the knowledge which the heathen had of sinne as the poets in their satyricall verses did set forth the sinnes of their times but themselues followed them there is an other effectuall knowledge of the lawe whereby the soule is humbled and this is of two sorts when such as is ioyned onely with terror of conscience without any hope such was the knowledge of sinne which Cain and Iudas had that betrayed Christ or it hath beside some liuely hope and comfort such was Dauids agnition and confession of his sinne But this comfort is no worke of the lawe it is wrought in vs by the spirit of grace Martyr Quest. 26. Of the meaning of these words The righteousnesse of God is made manifests without the lawe 1. Ambrose by the iustice of God vnderstandeth that iustice wherewith God is iust â—estans promissa sua in keeping his promises Origen
taketh this iustice to be Christ rather it signifieth the iustice or righteousnesse which is by faith to Christ so called both because of the efficient cause thereof namely God who worketh it in vs and in regard of the effect because it onely is able to stand before God Calvin 2. Without the Lawe 1. Origen here vnderstandeth the lawe of nature and giueth thiâ— exposition ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae the law of nature did helpe nothing at all to the knowledge of the iustice of God but it was manifested by the written lawe of Moses but the Apostle excludeth not here the written lawe for them it were no consequent speach vnto the former where the Apostle denied iustification vnto all workes of the lawe in generall the same lawe then must be here vnderstood which he treated before that is generally both the naturall and written law 2. Augustine ioyneth this word without the lawe not vnto manifested but vnto righteousnesse so the righteousnesse without the lawe he expoundeth sine adminiculo legis without the helpe of the law lib. de spirit liter c. 9. but this sense first Beza confuteth by the order and placing of the words which stand thus without the lawe is righteousnesse made manifest not righteousnes without the lawe as S. Iames saith faith without works is dead not without works faith is dead for in this transposing of the words the sense is much altered Tolet addeth this reason that righteousnesse without the lawe that is the workes of the lawe was knowne euen vnto the faithfull vnder the lawe therefore the words without the lawe must be ioyned rather vnto manifested then to righteousnesse 3. But yet Tolet is here deceiued for he thus interpreteth absque lege without the lawe that is cossante lege the lawe ceasing and beeing abrogate the Euangelicall faith was manifested for although the workes of the morall law are commanded in the Gospel yet they bind not by reason of the legall bond or obligation but by vertue and force of newe institution thereof by Christ But our Sauiour faith directly that he came not to destroy the lawe and the Prophets Matth. 5.17 but if the morall lawe were first abrogated though it were againe reuiued by Christ it must first be dissolued 4. Ambrose well referreth without the lawe to manifested but he seemeth to restraine it to the lawe of ceremonies sine lege apparuit sed sine lege sabbati circumcisionis it appeared without the lawe but without the lawe of the Sabboth and circumcision and newe Moone c. But in all this disputation the Apostle chiefely entreateth of the morall lawe by the which specially came the knowledge of sinne 5. some referre this to the manifestation of the Gospel by the preaching of the Apostles when the Gentiles were called which had no knowledge of the lawe Mart. and many also among the Iewes which though they had not the lawe yet cared not for it as they say Ioh. 7.48 Doth any of the rulers or Pharisies beleeue in him but this people which knoweth not the lawe Gorrhan â—â— they vnderstand without the lawe that is without the knowledge of the lawe But the Apostle speaketh of that iustice which was manifested both to the Gentiles and the Iewes which had yet the knowledge of the lawe 6. Gryneus whereas the Apostle saith first that righteousnesse is reuealed without the lawe and yet immediately after he saith hauing witnesse of the law and the Prophets would reconcile them thus vnderstanding lawe in the first place of the letter of the lawe which doth not set forth the iustice of God by faith and in the other place the spirituall sense of the lawe 7. But the meaning rather of the Apostle is this that it is not the office of the lawe to teach faith and that beside the lawe there is an other doctrine in the Church concerning faith which doctrine of saluation and iustice by faith neither the naturall nor morall lawe can teach and though in the time of the lawe this doctrine of faith was taught the faithfull yet the knowledge thereof came not by the lawe And for the full reconciling here of the Apostle to himselfe three things are to be considered 1. that in the first place the lawe is vnderstood strictly for the doctrine of the morall lawe whether written or naturall which doth not properly teach faith in Christ afterward the lawe is taken for the bookâ— of Moses wherein many Euangelicall promises are contained beside the legall precepâ—â— Beza annot â—2 The lawe doth properly vrge workes it doth not professedly teach faith and yet it excludeth it not Pareus but accidentally it bringeth vs to Christ as forcing vs when we see our disease to seeke for a remedie 3. this doctrine of faith was manifested without the lawe that is more clearely taught and preached at the comming of Christ yet it was knowne vnto Moses and the Prophets though more obscurely for in that it is said to be manifested nor made or created it sheweth that it was before though not so manifest Perer. disput â—0 Faius So then those words but now doe both note the diuersitie of time and they are aduersatiue particulars shewing that our iustice is not reuealed in the lawe but otherwise and els where Quest. 27. How the righteousnesse of faith had witnesse of the lawe and the Prophets Fowre wayes are the law and Prophets found to beare witnesse and testimonie vnto the Gospell of faith 1. by the euident prophesies of Christ as our blessed Sauiour saith Ioh. 5.46 Moses wrote of me and S. Paul said before c. 2. Which he had promised before by his Prophets in the holy Scriptures and S. Peter saith Act. 10.43 To him also giue all the Prophets witnesse such euident testimonies out of the lawe and Prophets are these which are cited by the Apostles as that Rom. 10.6 The righteousnesse of faith speaketh on this wise say not in thy heart who shall ascend into heauen that is to bring Christ from aboue c. so the Apostle citeth an euident testimonie out of the 31. of Ieremie Hebr. 8.8 how the Lord would make a newe testament with the house of Iuda and many such testimonies in the newe Testament are taken out of the old 2. A second kind of testimonie were the types and figures which went before in the old Testament as the Paschal lambe the Manna the rocke the cloud did shadow forth Christ likewise some acts of the Patriarkes and Prophets did prefigure out Christ as Abrahams sacrificing of Isaac Salomons building of the Temple Ionas beeing in the bellie of the whale with such like 3. The sacrifices and oblations and the blood of rammes and goates did signifie the vnspotted lambe of God that should be slaine for the sinnes of the world Mart. 4. The lawe also by the effect thereof did beare witnesse vnto Christ as Augustine saith lex hoc ipso quod iubendo minando
men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominū on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
commeth the knowledge of sinne and the law is a schoolemaster to bring vs vnto Christ it sheweth vs our disease and sendeth vs to the Physitian Faius Sasbout but because this is not the proper effect of the law otherwise then by reason of our infirmitie the Apostle is to be vnderstood to speake of the practise and obedience of the law which Christ requireth of the faithfull who though they doe not looke thereby to be iustified yet by the spirit of sanctification are enabled to walk according to the same as the law commandeth that we should loue the Lord with all our heart and our neighbour as our selfe these precepts euery Christian is bound to keepe And in this sense our Sauiour specially saith Matth. 5. I came not in dissolue the Law but to fulfill it so Origen omnis qui credens Christo bene agit c. viâ—enâ—â— legem confirmat c. euery one which beleeueth in Christ and doth well doth confirme the law by his life to the same purpose Augustine fides impetrat gratiam qua lex impletâ—â— c. faith obtaineth grace whereby the law is fulfilled c. the Gospel giueth grace whereby men are directed to liue and walke according to the law Adde hereunto that without faith it is impossible to keepe the law or any part thereof as the law commandeth vs to loue God with all our heart but no man can loue God vnlesâ— he first know him and beleeue in him Againe the law commandeth the worship of God whereof inuocation is a part but none can call vpon him vpon whome they haue not beleeued Rom. 10. Mart. 6. Other expositions there be of this place Caietane saith that faith doth establish the law because by faith we beleeue that God is the author of the law without which faith iâ— would be of no greater authoritie with men then the laws of Lycurgus and Solon 7. Catharinus a Popish writer herein would haue the lawe holpen by the Gospell because those things which were handled obscurely in the lawe are manifested openly in the Gospell the lawe was kept then thorough a seruile feare but now vnder the Gospell for the loue of iustice But leauing those and other like expositions I insist vpon the fift before alleadged as most agreeable vnto S. Paul 8. Now then whereas the Apostle in some places speaketh of the abrogating of the law as Heb. 7.12 If the Priesthood be changed there must of necessitie be a change of the lawe and v. 18. the commandement that was afore is disanulled because of the weakenesse thereof and vnprofitablenes c. he is not herein contrarie to himselfe for either the Apostle speaketh of the ceremoniall lawe as in the first place but it is the morall law which is established by faith or be meaneth that the vnprofitable ende of the morall lawe which was to iustifie men is abrogated but here he speaketh of an other ende and vse of the lawe which is to be a direction vnto good life in which sense the lawe is established 9. Thus the Apostle hath answeared this obiection least he might haue seemed to abrogate the lawe because he denieth vnto it power to iustifie vnto this obiection he maketh a double answear first in denying that he doth not take away the effect of the lawe for where one ende of a thing is denied all are not taken away secondly he answeareth by the contrarie he is so farre from abrogating or disanulling the lawe that contrariwise he doth establish and confirme it as is shewed before 4. Places of doctrine Doct. 1. Of the preheminence or prerogatiue of the Church v. 1. What is the preferment of the Iewe c. here occasion is offred to consider of the preheminence and excellencie of the Church which consisteth in the consideration of the dignitie state and blessings wherein it excelleth other humane conditions and states This excellencie and preheminence of the Church is either of nature or grace but by nature all men are the children of wrath one as well as an other Ephes. 2.3 therefore all the prerogatiue of the Church is of grace This prerogatiue is either common to the old Church of the Iewes and the newe of the Christians or proper and peculiar the common is either internall in their vocation iustification sanctification by the spirit or externall in their publike profession of religion and adoption to be the people of God with their externall directions by the word and sacraments vnto saluation The peculiar and proper prerogatiue of the old Church is considered 1. in their state that they were a people seuered from the rest of the world and ioyned vnto God by a solemne couenant 2. in the blessings wherewith they were endued which were partly spirituall as the Scriptures of the Prophets were committed vnto them they had the legall sacraments of circumcision and the Paschal lambe the Priesthood of Leui partly temporal as the inheritance of Canaan which was tied vnto Abrahams posteritie The prerogatiue peculiar vnto the Church of the newe Testament consisteth 1. in their state in beeing an holy people taken out from the rest of the world and consecrated to the worship of God 2. in their blessings partly perpetuall as the doctrine of the newe Testament the sacraments baptisme and the supper of the Lord partly temporall as the gift of tongues and miracles which the Church had for a time for the necessarie propagation of the faith but are now ceased ex Pareo Doct. 2. Of the vtilitie and profit of the diuine oracles v. 2. Vnto them were coÌ„mitted the oracles of God The Scriptures called here the diuine oracles are profitable to diuerse ends 1. illuminant intellectum they doe lighten the vnderstanding Psal. 19.8 It giueth light vnto the eyes 2. inflammant affectum they inflame the affection as Luke 24.32 the two disciples said betweene themselues did not our hearts burne within vs while he talked with vs by the way 3. mundant culpam they doe cleanse the fault as Ioh. 15.3 now are ye cleane thorough the word which I haue spoken vnto you 4. conseruant contra tristitiam they doe comfort against heauinesse 5. roborant ad pâ—tientiam they do strengthen vnto patience both these the Apostle sheweth saying Rom. 15.4 that we through patience and consolation of the Scriptures might have hope 6. franâ—â—â—t cordis duritiam they breake the hardnesse of heart Ierem. 23.29 is not my word like an hammer that breaketh the stone 7. protegunt contra tentationes they defend and protect against the tentations of the deuill Prou. 30.5 Euerie word of God is pure it is a sheild c. Ephes. 6.17 the sword of the spirit is the word of God Gorrhan Doct. 3. Of the combination betweene God and his Church v. 3. Shall their vnbeleefe make the faith of God without effect Here are to be considered tria ingorum paria three paire of yokes and bands as it were betweene God and vs. 1. the couenant and
those which beleeue vnto vnbeleeuers therefore they doe not appertaine Pareus But it will be further obiected that the Apostle saith 1. Cor. 11.27 that he which eateth and drinketh vnworthily shall be guilty of the bodie and blood of Christ but they could not be guilty vnlesse they were partakers Answ. It doth not followe one may be guiltie of a thing which he is not partaker of as many may be guilty of violating the princely maiestie which had no interest therein neither were partakers thereof so then the wicked and vnbeleeuers are guilty non manducati sed non dâ—â—dicati corporis c. not of the eating but of not discerning the Lords bodie Gryneus Controv. 4. That the Romane Church hath not the promise of the perpetuall presence of Gods spirit The Romanists alleadge this place for themselues that the vnbeleefe of some make not the promises of God of no effect and therefore seeing the Lord hath promised to be present with and to giue his spirit to his Church they cannot faile thereof notwithstanding their sinnes and corruptions Answ. Christ promised the presence of his spirit to his disciples they must then first prooue themselues to be the disciples of Christ in following his doctrine and keeping his word in adding nothing thereto nor decreeing any thing against it before they can haue any interest in this promise God indeede hath promised to be present with his Church but a companie of mitred Bishops following humane traditions and leauing the word of God doe not make the true Church of Christ Martyr Controv. 5. The Virgin Marie not exempted from sinne v. 10. There is none that is righteous no not one Chrysostome handling these words in his commentarie vpon the 13. Psalme giueth instance how that when Christ was crucified this saying was then most of all verified that there was not one that did good discipuli omnes fugerunt c. all the disciples fledde Iohn went away Peter denied Mariae animam gladius dubitationis incredulitatis pervasit and a sword of doubtfulnesse and vnbeleefe did pierce the soule of Marie c. the like is affirmed by Chrysostome hom 49. in Genes and by Origen hom 17. in Luc. and by Augustine lib. question veter nov Testam qu. 73. But Pererius refusing the iudgement of these fathers confidently affirmeth that the Virgin Marie fuisse expertem omnis peccati etiam minimi levissimi per omnem vitam was free from the least and lightest sinne all her life and of Chrysostome he is bold to say veritatis pietatis terminos excessisse that he exceeded the bounds of veritie and pietie Perer. 〈◊〉 6. numer 33. Contra. But Pererius in thus affirming will make not Chrysostome onely and other ancient writers liers but Christ himselfe and his blessed mother for if Mary were without the least sinne why did our Blessed Saviour reprooue her for taking so much vpon her saying Iohn 2.4 Woman what haue I to doe with thee would he checke her without any fault and againe Marie her selfe saith in her song Luk. 2.47 My spirit reioyceth in God my Sauiour what needed she a Sauiour if she were free from sinne see further hereof Synops. Centur. 2 â—â—â— 79. Controv. 6. The reading of Scripture is not to be denied vnto any v. 10. As it is written c. in that the Apostle alleadgeth testimonies of Scripture to prooue all men to be sinners thereupon appeareth the necessitie of the reading of Scripture 〈◊〉 of the generall vse for all both laymen and others for by the Scriptures commeth the knowledge of sinne which concerneth all Chrysostome in his homilie of Lazarus and the rich man exhorteth all men to reade the Scriptures euen such as did trade in the world and kept families further shewing that they could not attaine vnto saluation vnlesse both day and night they were conuersant in the Scriptures yea he affirmeth that such of the common sort had more neede to reade the Scriptures then men of more holy life quod perpetus versantur in maiori discrimine because they are conversant in greater danger Here then that corrupt vsage of the Romane Church is to be taxed who denie the generall vse of the Scriptures vnto the people neither doe permit them to reade them shutting the Scriptures vp in an vnknowne language Martyr Controv. 7. Against the adversaries of the Lawe the Marcionites and other heretikes v. 20. By the lawe commeth the knowledge of sinne hereupon those wicked heretikes tooke occasion to speake against the lawe malaradix lex c. the law then is an euill root and an euill tree by the which commeth the knowledge of sinne to this Origen vpon this place answeareth well non dexit ex lege agnitio peccati sed per legem vt scias non ex ipsa â—tum sed per ipsam cognitum he saith not of the lawe is the knowlede of sinne but by the lawe to knowe that sinne did not spring of it but is onely knowne by it As physicke by the which we come to haue the knowledge of our diseases is not therefore euill thus Origen Controv. 8. Against the Counsels of perfection v. 19. That euerie mouth may be stopped c. here the opinion of the Romanists is euidently conuinced that beside the precepts which are commanded there are Euangelicall counsels which are more then one is bound to doe notwithstanding he that doth them is worthie of a greater reward such are these counsels of perfection as they call them â—â— vowe single life to giue all to the poore and to take vpon them voluntarie pouertie and such like and Origen hath the like conceit who in his commentarie vpon this third chapter giueth this corrupt glosse vpon these words of our Sauiour Luk. 17.10 When ye haue done all these things which are commanded you say we are vnprofitable seruants as long as a man saith he doth that which he is bound to doe he is an vnprofitable seruant si aâ—â—m addas aliquid praeceptis iam non eris invtilis servus but if you adde any thing to the precepts then are you no longer an vnprofitable seruant Contra. 1. Concerning Origens glosse we haue as great libertie to refuse it as Pererius had before to reiect Chrysostomes opinion concerning the Virgin Marie and to accuse him of falshood and impietie especially seeing that his glosse corrupteth the text for if we cannot doe those things which are commanded much lesse beside the commandement can any doe more then is required 2. the Apostle here in saying That euerie mouth may be â—â—ped ouerthroweth this arrogant and presumptuous opinion of such counsels of perfection for then a man should haue wherein to reioyce if he could doe more then is commanded and his mouth would not be stopped Controv. 9. Against the Pelagians which established freewill Augustine c. 9. lib. de spirit liter handling these words confuseth that presumptuous error of the Pelagians who affirme that the lawe onely sheweth what should be
vndoubted assent vnto the promises of God Mart. Origen giueth this reason those things are said to be firmer which are by grace then those things which are by the law quia illa extra nos sunt haec intra nos c. because those things are without vs written in tables of stone these are within vs vero spiritu Dei inscripta beeing written by the verie spirit of God 3. But it will be thus obiected against this assurance and certaintie 1. Obiect Gods promises as likewise his menasings are conditionall as that of Ionah that Nineveh should be destroyed within fortie dayes and that pronounced by Isay to king Hezekiah that he should die 2. No man is sure of perseuerance and continuance to the ende 3. Vnlesse a man were sure to be without sinne which is impossible in this life he cannot be certaine of his saluation 4. There is not the perfectest man but sometime he feeleth his mind to be full of doubting Contra. 1. Some promises and threatnings of God are conditionall and they hold not the condition not beeing kept such are these giuen in instance but some are without condition of our obedience but are of Gods meere grace which require nothing but a liuely faith to apprehend it 2. The faithfull doe pray for perseuerance in all their prayers but prayer as S. Iames sheweth must be made without hesitation or doubting therefore the faithfull may be in time and in the ende are assured of their perseuerance to the ende 3. Not the assurance to be without sinne but that our sinnes are forgiuen vs is required for then neither S. Paul who was not without sinne could haue beene assured of Gods fauour in Christ as he was 4. There may rise doubts in the minds of the faithfull from the weaknes and infirmitie of the flesh and yet they may notwithstanding haue a perswasion for these doe arise and spring of diuers causes and beginnings the infirmitie of the flesh may cause one sometime to doubt and yet the spirit of grace may worke assurance in the minde which in the ende preuaileth and ouercommeth all doubts Like as reason doth tell a man that the Sunne is bigger then the whole earth and yet his sense may cause him to doubt of it Martyr Origen in this purpose vpon these words v. 19. and he not weake in faith c. inferreth that there may be then an infirmitie and weaknes in faith quod si est infirmitas est sine dubio ibi sanitas and if there be infirmitie there is also health and sanitie Now this doubting which riseth in the minde proceedeth not from the nature of faith but from man's infirmitie like as there is nothing more certaine in any science then the principles and axiomes in the Mathematicks yet one may doubt thereof not of any defect in the art but thorough his owne vnskilfulnes so a faithfull man may doubt not because in faith there is any vncertentie but it is raised by his owne infirmitie which infirmitie is of two sorts either when one is perswaded of that which he knoweth but there remaine yet other things to be knowne which he comprehendeth not or when he knoweth and beleeueth the things which are set before him but thorough his weaknes can not giue full assent vnto them the first of these is a fayling in his vnderstanding the second in his heart and affection But the spirit of God subdueth at the last all these defects and doubting and worketh a full perswasion in the heart The argument then followeth not a faithfull man may sometime cast doubts in his minde therefore by faith he can not be assured for neither doth a faithfull man doubt totaliten wholly dubitatio proficiscitur ex infirmitate his doubting proceedeth of his infirmitie certitudo ex fide but his assurance is of faith not yet finaliter this his doubting is not finall at length by faith he ouercommeth all such infirmities Martyr 13. Controv. Whether faith be an act of the vnderstanding onely Bellarmine vpon these words v. 19. not considering his owne bodie and v. 21. plenissime scitus fully knowing inferreth that faith is not a certaine fidence confidence or assurance but onely an act of the vnderstanding for to consider belongeth to the vnderstanding and so doth a full and firme knowledge Bellarm. lib. 1. de iustificat c. 6. Contra. 1. In that Abraham considered not his bodie it sheweth that his faith ouercame all impediments yea it euen preuailed against his naturall reason this maketh rather against Bellarmine for here an act of the vnderstanding which is to haue considered the weaknesse of his bodie is denied he considered not and yet if this prooued any thing it sheweth onely that faith ioyned with the consideration and vnderstanding of the minde not that it consisteth onely of it 2. Concerning the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better translated beeing fully assured and perswaded then fully knowing perswasion is not onely a certaine knowledge and apprehension of the minde but a full assent also of the will grounded vpon the firme and resolute iudgement of the vnderstanding and in this sense doth the Apostle vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certentie full perswasion 1. Thess. 1.5 where he saith our Gospel was not vnto you in word onely c. but in the holy Ghost and much assurance as he deliuered vnto them the most euident and certaine doctrine of the Gospel so it wrought in them a steadfast and setled assurance of their saluation 3. And that this perswasion which Abraham had was ioyned with a confidence and assurance the words euidently shew v. 20. Neither did he doubt of the promise through vnbeleefe which the Latine translator readeth non haesitavit he staggered or stucke not And that faith hath alwaies assurance and confidence ioyned with it Saint Iames also testifieth chap. 1.6 Let him aske in faith and wauer not see more hereof Synops. Centur. 4. nr ◠45 14. Controv. That iustifying faith is not a generall apprehension or beleeuing of the Articles of faith but an assurance of the remission and forgiuenes of sinnes in Christ. Bellarmine further collecteth vpon this place v. 20. Beeing fully perswaded that he which had promised was able to doe it c. that this faith whereby Abraham was iustified was not any assurance of the remission of sinnes but fides dogmatica vel historica a dogmaticall or historicall faith a beleefe of the omnipotencie of God Bellar. lib. 1. de iustif c. 11. to the same purpose the Rhemists giue here the like note that Abrahams faith was a beleefe of an article reuealed vnto him from God and so inferre that it shall be sufficient for vs to beleeue the articles of Christs death and resurrection without any scuh confidence which they call a found faith Contra. 1. That Abrahams faith was not onely a generall beleefe or assent that Gods speach was true and that he was able to effect that which he
deuill 2. Neither yet is it taken for fomes peccati the matter or occasion of sinne as Pererius which is the appetite or desire that stirreth vp to sinne Tolet misliketh this because sinne must be taken here in the same sense as it was vsed before in the ende of the former chapter where it is taken for sinne it selfe and Pet. Martyr addeth this reason because insulâ—â—â— peccati the assaults of sinne remaine still in the regenerate 3. but sinne is here taken for the corruption and depravation of our nature in the former chapter thereby was specially signified reatus the guilt of originall sinne deriued from Adam Beza for there are these two things in sinne the guilt deriued from Adam and the corruption of our nature which is the effect thereof Pareus Quest. 2. What it is to die vnto sinne v. 2. 1. The Apostle answeareth the former obiection negatiuely denying the consequent that it followeth not that because where sinne abounded grace abounded more that therefore we should sinne that grace may more abound and of this his answear the Apostle in this chapter giueth two reasons the one from the contraries that seeing we are dead vnto sinne we cannot still liue vnto it the other from the condition and propertie of seruants who must be wholly addicted to their seruice whose seruants they are then seeing we are the seruants of Christ we must no longer serue sinne v. 16. to the ende of the chapters 2. They are said to be dead vnto sinne that obey not the lusts thereof that are as dead men not to be mooued vnto sinne not to doe the workes thereof but this death of sinne is inchoatae onely begunne in this life it shall not be perfected till all corruption and mortalitie be taken away 3. There is great difference betweene these two phrases to die vnto sinne which the Apostle vseth here and to be dead in sinne Ephes. 2.1 the first is taken actiuely for the mortifying of sinne the other passiuely to be mortified in or by sinne and in this phrase the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in must be supplied as Coloss. 2.13 in the Latine tongue mori peccato to die to sinne is put in the datiue but mori peccato in the ablative signifieth to die with or by sinne Tolet And in this latter sense they are said to be dead absolutely without any other addition as v. 13. of this chapter and in other places Beza 4. Chrysostome here giueth this note that whereas sometime the Apostle saith sinne is dead here he saith we are dead to sinne quoniam auditorem excitare studet in illum transfert mortem because he could quicken the desire of the hearer he transferreth death to him that he beeing dead in sinne should abstaine therefrom Quest. 3. What it is to be baptized into Iesus Christ v. 3. 1. Origen thinketh that this is so said to make a difference betweene the baptisme of Christ wherewith we are baptized and the baptisme of Iohn which is not of Christ but of the lawe But seeing Iohn baptized in his name that was to come how was it not of Christ and if Iohns baptisme were of the lawe then Christ should haue beene baptized with an other kind of baptisme then his members which is not to be admitted 2. Some thinke as Ambrose in this place that the Apostles altered the forme of baptisme which was at the first prescribed to be done in the name of the Father Sonne and holy Ghost But it is not like that the Apostles would change that prescript forme which was appointed by Christ himselfe the Apostle maketh mention of Christ though he intend the whole Trinitie because as Origen saith whom Haymo followeth it was not convenient that the Apostle speaking of death vt nominaret vel patrem vel spiritum c. should name either the Father or the holy Ghost because the Sonne of God onely died for vs c. or rather mention is made onely of Christ because baptisme was of his institution and the benefits represented in baptisme were procured and purchased by Christ. 3. Some giue this sense to be baptized into Christ is to be baptized with that baptisme which hath the vertue and efficacie from Christ ex Tolet. Chrysostome vnderstandeth according to the similitude and example of Christ for that which the crosse and the grave were to Christ baptismus est factus nobis baptisme is become to vs. 4. Erasmus thus we are baptised into Christ that is in corpus eius mysticum into his mysticall bodie c. but the Apostle speaketh of Christ himselfe though it be true that they which are graft into Christ are also members of his mysticall bodie 5. The vulgar Latine readeth in Christo to be baptized in Christ not into Christ that is in fide Christi in the faith of Christ Lyran. or in institutione eius by his institution gloss interlin some also which followe the Greeke text and read into Christ doe thus interpret in nomine Christi in the name of Christ Mart. Pareus Faius But it is one thing to be baptized in Christ an other into Christ. 6. Wherefore by this phrase better is signified that we are by baptisme incorporated into Christ in Christo coalescentes we growe vp together with Christ Beza Genevens inâ—â—â—â—us Christum we put on Christ Calvin inserimur Christo we are graft into Christ Tolet. vt implantaremur that by baptisme we should be planted in Christ Osiander which phrase the Apostle vseth afterward v. 5. if we be grafted with him c. Quest. 4. Of the diuerse significations of the word baptisme and to be baptized 1. Haymo here maketh 4. kinds of baptisme 1. one with water onely such was the baptisme of Iohn that gaue not remission of sinnes 2. the baptisme of the spirit such was the baptisme of the Apostles in the day of Pentecost 3. the baptisme both with the spirit and water such as is now in vse in the Church 4. the baptisme of blood such as Martyrs are baptized with But 1. it is vntrue that Iohn onely baptized with water not with the spirit for he baptized for the remission of sinnes and when Christ was baptized the spirit descended in the likenesse of a doue 2. the other two baptismes of the spirit and the baptisme of blood are not properly baptismes but onely in a metaphoricall speach 2. This word baptisme is taken two waies either properly for the washing with water in the sacrament or figuratiuely as either for the receiuing of the gifts of the spirit as Acts 1.5 our Sauiour promiseth that his Apostles should be baptized with the holy Ghosts or as for the doctrine which accompanied Iohns Baptisme as Acts. 18.25 Apollos is said to haue knowne nothing but Iohns baptisme that is his doctrine Beza Acts 19.5 3. And as baptisme is diuersely taken so there are diuerse things in baptisme to be considered three visible three invisible the three visible the Minister that baptiseth
haue no other Gods c. and thou shalt make to thy selfe no grauen image c. but one 2. Contra. 1. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commandement in the singular number not commandements 2. if they were two commandements it should not be knowne in what order they should be set which before the other for Exod. 20. it is first said thou shalt not couet thy neighbours house but Deuter. 5.21 thou shalt not couet thy neighbours wife is put in the first place 3. beside if euery particular act of coueting should make a diuerse commandement the number of them should be infinite Pareus 3. Pet. Martyr herein concurreth that the precept thou shalt not lust is but one but he hath here a singular opinion by himselfe that the two first commandements thou shalt haue no other Gods c. and thou shalt not make to thy selfe c. are but one and the first commandement he would haue that to be which is set as a preface before the rest I am the Lord thy God which brought c. for here it is enacted that the Lord onely is the true God and in this first commandement the Gospel is offred vnto vs for in that mention is made of their deliuerance out of Egypt there the promise concerning Christ is contained But this is onely a priuate opinion and a singular conceit of so learned a man by himselfe which may be thus reasoned against 1. all the commandements are propounded imparatively thou shalt not doe this or thou shalt not doe that but those words are vttered enuntiative they are propounded onely not spoken by way of commanding 2. and if he will haue the temporall deliuerance out of Egypt to containe a promise of Christ it is so much the rather no part of the morall commandements for the law and faith are opposite one containeth not nor includeth an other as the Apostle saith the law is not of faith Gal. 3.12 no more is faith of the law 10. Controv. Against free will v. 19. The euill that I would not that doe I. The Rhemists note here that this maketh nothing against free will but plainely prooueth it because to consent or not consent is alwaies free though the operation may be hindred by some externall force Contra. 1. The will of the vnregenerate is free from coaction and compulsion but not from a necessitie alwaies of willing that is euill 2. and in the regenerate of which state the Apostle speaketh in his owne person the will is reformed by grace to will that which is good as our blessed Sauiour saith Ioh. 8.33 If the Sonne make you free then you are free in deede this place then euidently maketh against the naturall strength of free will vnto that which is good 6. Morall obseruations 1. Observ. Euery one must descend into himselfe v. 7. I knew not sinne but by the law As Paul here giueth instance in himselfe and examineth his sinnes by the law so euery one is taught by his example to enter into himselfe and call his life and acts to account as Dauid saith Psal. 32.5 I acknowledged my sinne vnto thee c. 2. Observ. Against phanaticall spirits that excuse sinne v. 17. It is no more I that doe it men that are giuen ouer to all carnall lusts must not thinke to excuse themselues thus that it is sinne that doth it and not themselues for they must also say with the Apostle v. 16. I doe that which I would not they cannot then apply this to themselues qui non pugnant which doe not fight or striue against sinne 3. Observ. Of delighting in the lawe of God v. 22. I delight c. Hypocrites may seeme to conforme themselues often to the obedience of the lawe as Herod that a while heard Iohn gladly but it is not in loue or with delight which is onely in them that are regenerate as the Prophet Dauid saith that the lawe of God was sweeter vnto him then the honie or honie combe Psal. 19. Observ. 4. Of the fight and combate betweene the spirit and the flesh v. 23. I see an other lawe c. Onely the righteous doe feele this strife in themselues the spirit drawing them one way and the flesh an other as the Apostle here sheweth in himselfe and so as Gregorie saith fit certo moderamine c. this is done in such moderation that the Saints while they are in spirit carried one way and hindered by the flesh nec desperationis lapsum nec elationis incurrunt they neither fall into despaire nor yet are lifted vp in mind the like combate betweene the spirit and flesh we may finde to haue been in Dauid Psal. 73. 2.17 in Elias 1. King 19.4 in Ieremie c. 20.7 the like temptations Hierome felt in himselfe pallebant or a iciunijs mens desiderijs ardebat in frigido corpore my face was pale with fasting and yet my minde burned with desire euen in a chill bodie epist. 22. this is much to the comfort of Gods children not to despaire when they are likewise tempted CHAP. VIII 1. The text with the diuerse readings v. 1. Now then there is no condemnation to them which are in Christ Iesus which walke walking Gr. not after the flesh but after the spirit which walke not after the flesh L. S. detr 2 For the law of the spirit of life which is in Christ Iesus hath freed me thee S. from the law of sinne and of death 3 For that which was impossible to the law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinnefull flesh flesh of sinne Gr. in a forme like vnto flesh subiect to sinne Be. this is the sense but not the meaning of the words and for sinne not of sinne L.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for condemned sinne in the flesh in his flesh S. ad 4 That the righteousnes the iustification L.T.S. the right Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the law might be fulfilled in vs which walke not after the flesh but after the spirit 5 For they which are after the flesh which are in the flesh S. which are carnall V.B. doe sauour the things of the flesh Be. G. doe thinke the things of the flesh S. are carnally minded B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. but they that are after the spirit the things of the spirit 6 For the wisdome of the flesh is death but the wisdome of the Spirit is life and peace 7 Because the wisdome of the flesh the affection of the flesh V. the fleshly mind B. the vnderstanding of the flesh S. is enmitie against God for it is not subiect to the law of God neither in deede can be 8 So then they that are in the flesh can not please God 9 Now ye are not in the flesh but in the Spirit seeing the Spirit of God not if so be the spirit of God L.S.B. the word 〈◊〉 〈◊〉 〈◊〉
of death Pareus so also Osiander doctrina euangelij side apprehensa the doctrine of the Gospel apprehended by faith doth deliuer me likewise Rolloc liberatio hac non est regeneratio sed peccatorum remissio this dedeliuerance is not regeneration but remission of sinnes and his reason is because the Apostle speaketh of a full and absolute deliuerance from sinne and death which is in remission of sinnes not in regeneration which is but in part 5. But I rather ioyne both these together regeneration and remission of sinnes from the which we are deliuered by the grace of Christ as Augustine comprehendeth both for sometime he expoundeth the Apostles words of the remission of sinnes lib. 1. de mixt concupis c. 32. how hath he deliuered vs nisi quia concupiscentiae reatum peccatorum omnium facta remissione c. but that the spirit of life hath dissolued the guilt of concupiscence remission of all sinnes beeing made sometime he applieth them to this worke of regeneration the law of the spirit of life hath deliuered thee from the law of sinne and death ne scilicet concupiscentia c. re in peccatum mortem pertrahat c. lest concupiscence challenging thy consent should draw thee into sinne and death lib. 1. cont 2. epist. Pelagian c. 10. And Calvin also though he cheefely insist vpon the second as he is alleadged before yet he omitteth not the first by the spirit of life vnderstanding the spirit of God which hath besprinkled our soules with the blood of Christ not onely to cleanse them à labe peccati quoad reatum from the staine of sinne in respect of the guilt sed in veram puritatem sanctificat but to sanctifie vs with true puritie c. And the ioyning of these two together doth best fit the occasion of these words and most agreeth vnto the words themselues for the Apostle hauing before spoken both of our iustification in Christ and our sanctification in not walking after the flesh now bringeth in this as a reason of both which is the spirit of life in Christ applied vnto vs by faith and concerning the words the spirit of regeneration answereth to the law that is the force of sinne and the life of grace to the law of death from the first we are deliuered by the spirit of sanctification from the other by the life of righteousnesse in our iustification 6. But Origens exposition is farre wide who by the spirit of life vnderstandeth the spirituall sense of the law and so he will haue in the law both literam occidentem spiritum viâ—ificantem the killing letter and the quickning spirit for the Apostle here directly against the law opposeth the spirit of grace and life in Christ. Quest. 3. What is vnderstood by the law of sinne and death 1. Some by the law of sinne vnderstand the morall law which was the ministrie of death and by it came the knowledge of sinne So Ambrose who propoundeth this obiection that seeing the Gospell and law of faith is likewise vnto sinne the sauour of death vnto death vnto some the sauour of life vnto life as the Apostle saith 2. Cor. 2. why faith if it worke the same thing which the law doth may not be said also to be lex mortis the law of death maketh this answer qui non obediunt fidei non occiduntur à fide sed à lege c. they which obey not faith are not killed by faith but by the law because they which came not vnto the faith are condemned by the law as guiltie of sinne and death c. But this were to confound the law and faith as though the law commanded and prescribed the Euangelicall faith for the law punisheth onely the breach and transgression thereof but the law commandeth one thing namely doe this and thou shalt liue saith onely in the Gospel requireth of vs to beleeue Rom. 4. 10.9 Pet. Martyr giueth this answer that the Gospel quamdiu fâ—ris sovat c. so long as it onely foundeth outwardly and the spirit worketh not within doth differ nothing from the law but when the spirit worketh inwardly together with the preaching of the Gospel then it hath the effect to saluation which the law cannot haue because it requireth other things then the Gospel the Gospel then is not the ministrie of death as the law not for that it doth not punish vnbeleeuers as the law doth the disobedient but in respect of the doctrine of saluation by faith which men are capable of by grace whereas the doctrine of workes by the law can bring no saluation vnto any no not beeing in the state of grace Together with Ambrose Vatablus and Pareus by the law of death will haue the law of Moses to be vnderstood quia peccatum deteget occidit because it discouereth sinne and killeth it iudging it worthie of death so also Bellarmine lib. 4. de iustificat c. 13. ration 5. and gloss interlin But if the law doe condemne sinne and sentence it with death it is not the law of sinne beeing against it it is called the ministerie of condemnation 2. Cor. 3.9 but so it is nostro vitio by our fault not of it selfe but that is said to be the law of a thing which it properly prescribeth and aymeth at 2. Origen seemeth to vnderstand the ceremoniall law which was impossible to be obserued as he giueth instance of the law of the Sabboth and of sacrifices as before by the spirit he interpreteth the spirituall sense of the law But the Apostles intent is not here to compare the literall and spirituall sense of the law together but to shew what libertie we haue obtained by Christ from sinne and condemnation 3. Some by the law of sinne and death vnderstand carnis imperium the dominion or power of the flesh or of sinne raigning in the flesh and the tyrannie of death which followeth Calvin the law of sinne is the law of the members which the Apostle spake of before Chrysostome Pet. Martyr the accusing of sinne and power of death Osiander or ab obligatione from the bond and obligation of sinne and death Lyranus à iure peccati c. from the right or power of sinne and death as Erasmus we are deliuered both from the power and guilt of sinne for Moses law the Apostle no where calleth the law of sinne Chrysostome So here there is mention made of three lawes two good the law of grace which taketh away sinne the law of Moses which is mentioned in the next v. which sheweth sinne but taketh it not away and one euill law namely of sinne which maketh vs guiltie gloss ordin Quest. 4. Of the best reading of the 3. verse 1. Erasmus and Vatablus doe supplie the word effecit or praestitit did or performed in this sense that which was impossible to the law c. God sending his Sonne c. did c. This reading also follow the Ecclesiasticall expositors collected by Marlorat
proceede from the pravitie of the flesh 2. And the Apostle saith is enmitie not an enemie as the Latine readeth for then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine and here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accent in the first syllable which signifieth enmitie not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accented in the last syllable which is the adiective in the femine gender enemious and the Apostle speaketh in the abstract not by the figure Metalepsis taking it for the concrete enmitie for enemie the substantiue for the adiectiue as Pareus nor yet doth he so speake vt vehementior fit oratio to make his speach more vehement and forcible Martyr but hereby is expressed the irreconciliable enmitie betweene the flesh and the spirit for that which is an enemie may be reconciled as Esau was to Iacob but enmitie can neuer be reconciled Faius 3. Now the Apostle here giueth a reason of the former verse why the wisdome of the flesh is death because it is enmitie with God from whome commeth life but yet the wisdome of the spirit is not so the cause of life and peace with God as the wisdome of the flesh is of death for this is the meritorious cause of the one so is not the wisdome of the spirit that is regeneration of the other but it is as the meane and way whereby we are assured of saluation and to haue peace with God but that which procureth and worketh it is faith in Christ Rom. 5.1 therefore here the Reader must take heede of a corrupt note of Lyranus that the confidence of the spirit meretur vitam gratiae in prasenti c. doth merit the life of grace in this present and the peace of glorie in the next 4. And as the wisedome of the flesh is enmitie with God so the wisdome of the spirit is enmitie and freindship which is defined to be a mutuall goodwill which is declared by freindly partes and offices for vertues sake thus then Aristotles rule is found to be false inter valide in aequales non dari amicitiam that there cannot be freindship betweene such as are much vnequall for in the beginning there was freindship betweene the creator and his creature and this auncient amitie is renewed and restored by Christ who vouchsafeth to call his Apostles freinds Ioh. 15.14 5. But by flesh 1. neither with the Manichees must we vnderstand the substance of the flesh for by flesh he meaneth the prauitie and corruption of the flesh 2. nor yet with Chrysostome doe we interpret it to be carnalem vitam onely a carnall life which onely sheweth the corrupt actions but it signifieth the prauitie of our nature 3. neither doe we with Ambrose onely referre it to the vnderstanding quae non potest capere divina which is not capable of diuine things for here the continuance rather and rebellion of the flesh is signified then the impotencie and weaknes of it 4. nor yet by the flesh is vnderstood onely the sensuall part and by the spirit rationabilitas mentis the reasonablenes of the soule but euen the minde also is carnall as Theophylact calleth it carneam mentem a carnall mind as v. 9. if any haue not the spirit of Christ but their owne naturall spirit they alwaies haue 6. And whereas it is said it is not subiect to the law of God neither can be 1. neither is it to be restrained to that particular law of the Gospel of rendring good for euill which carnall men transgresse that render euill for euill as Haymo 2. not yet because they thinke God can doe nothing beside that which is to be seene and found in nature gloss ordinar for this but one particular act of carnalitie 3. nor yet is it to be vnderstood with this limitation â—â—m eo perseueret if a man continue in the flesh he cannot so long be subiect vnto the law of God Oecumen for the Apostle speaketh of the wisedome of the flesh it selfe not of those that are in it which can neuer be changed to become subiect vnto God but they which are in the flesh may cease to be in the flesh and so please God 4. and this doth manifestly conuince the Pelagians of error which hold that a naturall man might fulfill the law of God and of the Popish schoolmen who affirmed that a man without grace might keepe the law quoad substantiam operis in respect of the substance of the worke though not ad intentionem legis after the intention of the law Quest. 10. How they which are in the flesh cannot please God v. 8. 1. Not they which follow the law secundum literam according to the letter as Origen the Apostle speaketh generally of all as well Iewes as others that are in the flesh 2. Neither as the Maniches by the flesh is vnderstood the bodie for so none in this life should please God 3. Nor yet as Hierome in his passionate and too much loue of virginitie and partiall and preiudicate opinion of marriage that they which inseruiunt officio coniugali serue the marriage duties were in the flesh and thus also Pope Syricius did descant vpon these words applying them against marriage epistol ad Himmer Tarracon but they are said to be in the flesh qui post concupiscentias eunt which follow the lust and concupiscence of the flesh 4. But this must be vnderstood with a limitation quamdiu tales fuerint as long as they are such as Theophylact with other Greeke expositors as Augustine doth set it forth by this example as the same water may be both frozen with cold and be made hoate with the fire so the same soule of man may be first subiect to the flesh then to the spirit Quest. 11. Of the dwelling of the spirit of God in vs v. 9. Seeing the spirit of God dwelleth c. not if the spirit as the vulgar latine hath it and so the Romanists read and so Lyranus expoundeth the former words yee are not in the flesh i. esse non debetis ye ought not to be for so Chrysostome and Oecumenius well obserue non â—â—a ponit vt quidubitet he saith not thus as doubting but certainely beleeuing that they had the spirit 2. And in that he saith the spirit dwelleth 1. he sheweth that the spirit is otherwise in them then in other things for he is euery where and in all things immensitate essentia in his infinite essence but he is in the faithfull praesentia efficacia gratia by the presence and efficacie of his grace 2. in that the spirit is said to dwell thereby is signified that he is not in vs tanquam hospes as a straunger but indigena perpetuus an indweller for euer as Iob. 14.16 he shall abide with you for euer Pareus 3. and as a dweller in an house doth not onely occupie it but also in ea imperat doth command and beare rule and sway in
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
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌ„t of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâ—r complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for â—â— hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
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
100. wherein he crosseth the iudgement of his fellowe Iesuite Tolet who denieth that this word doth belong at all vnto approbation and dilection which are the acts of the will but onely vnto the knowledge in the vnderstanding 6. So then here the Apostle setteth sorth these three mysticall acts of the Blessed Trinitie before the world was created the purpose of God which is generall to saue some and condemne others then the foreknowledge and approbation of God in electing of some and refusing of others thirdly predestination in appointing vnto the elect both the ende of eternall life to the which he decreed to bring them and in ordaining the way and means thorough faith in Christ to atchieue that ende Gryneus Quest. 46. Wherein our conformitie to the image of Christ consisteth v. 29. To be made like to the image of his Sonne 1. Caietans observation is somewhat curious that in the originall the word image is put in the genitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the image not to the image to shewe that this our conformitie is not mediately referred to Christ immediately to his image but that we must directly imitate Christ in bearing his similitude and image for the Greeke construction of the word signifying similitude requireth a genetive case and it is all one in effect to say conformes imaginis as the Latine interpreter readeth or conformes imagini as Beza likenesse of the image or to the image 2. Athanasius epist. ad Serapion Basil lib. 5. cont Eunom doe take the spirit of God to be the image of the Sonne to the which image we are made conformable in holinesse and puritie 3. Origen referreth it to the soule of Christ which was endued with all graces of the spirit wherein consisteth our conformitie to imitate those vertues and spirituall graces which were in Christ. 4. Theodoret placeth this conformitie in beeing made like vnto the glorious bodie of Christ. 5. Chrysostome Theophylact herein will haue this conformitie to consist because that as be is the Sonne of God so we are by grace the adopted sonnes of God so also Lyranus filiatio adoptiva est quaedam similitudo filationis naturalis the adoptiue sonneship is a similitude of the naturall sonneship of Christ. 6. But to speake more distnictly this conformitie to the image of Christ is not in the essence of the divine nature but in diuine qualities and graces in which sense S. Peter saith we are partakers of the diuine nature in fleeing the corruption which is in the world 1. Pet. 1.4 that is in holines and puritie we must be like vnto God This conformitie is either inchoate and begunne in this life or perfect in the next in this life it is either a principall conformitie vnto Christ in holines and righteousnesse as Ephes. 4.23 We must put on the newe man which after God is created in righteousnesse or it is accidentall in beeing made partakers of Christs suffrings 1. Pet. 4.13 our perfect conformitie in the next life is to be made like vnto Christ in glorie 1. Ioh. 3.3 When he shall appeare we shall be like him Gryneus Quest. 47. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 1. This is added by the Apostle as a limitation of our conformitie vnto Christ though there be a likenes in vs and a similitude vnto Christ yet not an equalitie he still retaineth the dignitie of the first borne so this conformitie vnto Christ is not an authenticall proportion in making vs equall but in a geometricall reseruing the preheminence vnto Christ the naturall Sonne of God 2. Christ is called the first borne two wayes first equivoce improperly as he is the Sonne of God by nature but we are onely sonnes by grace and so we are sonnes as he is but in the same kind then vnivoce more properly he is called the first borne as he is man who hath receiued in his humane nature the plenitude and fulnesse of grace and communicated it vnto the faithfull whom he vouchsafeth to call his brethren Dominic Sotus in hanc epist. 3. Haymo sheweth how Christ may be said to be vnigenitus and primogenitus the onely begotten and first begotten Sonne of God both in his diuine and humane nature in the diuine he is the onely begotten because he is onely the sonne of God by nature and so hath no brethren he is also the first begotten because he was ante omnem creaturam non factus sed natus he was before euerie creature not made but borne and so S. Paul calleth him the first borne of euerie creature Coloss. 1.15 As he is man he was the onely begotten Sonne of Marie and the first begotten because he first arose from the dead first ascended into heauen and so he is called the first borne of the dead Coloss. 1.18 4. Yet to speake more properly and distinctly he is said to be the onely begotten Sonne as he is God and the first begotten as he is man Chrysost. Theophyl 5. Now herein consisted the prerogatiue of the first borne 1. in the preheminence of birth they were the first 2. in their office and anthoritie they were the rulers of the house after the father and the Priests of the familie before the Leviticall orders were established 3. in their inheritance they had a double part to the rest of their brethren and they did keepe and nourish the familie as Ioseph did who had Rubens birthright So Christ is more excellent then his brethren 1. in his nature both diuine wherein none of his brethen can partake with him and humane which he onely tooke without sinne 2. in his offices he exceedeth beeing anointed both to be our Prophet to reueale vnto vs his fathers will and our Priest in offring vp himselfe in sacrifice for vs and now in beeing the Mediator of our prayers and our king in gouerning vs by his holy spirit and by the scepter of his word 3. he also hath the preheminence in his glorious inheritance he is glorified aboue all creatures and is of all euen of the Angels adored which glorie he imparteth vnto his faithfull members in measure Quest. 48. Of certaine doubts out of the 30. verse whom he predestinate them also be called Origen here noteth certaine doubts 1. Obiect Whereas it is said whom he knewe before he predestinate hence it wil followe that God did not foreknowe or foresee those whom he did not predestinate Answ. Origen here giueth good satisfaction shewing that according to the phrase and vse of Scripture God is said to knowe or foreknowe some that is in affectum recipere sibi sociare to affect them and associate them to himselfe as in this sense Adam is said to haue knowne his wife that is ioyned her in societie vnto him And thus only they are foreseene and foreknowne of God that is beloued approoued whom he predestinate vnto life 2. Obiect The Apostle saith whom he calleth he iustifieth and yet there
without any merit of ours but we are not giuen vnto Christ freely he hath purchased vs with his blood Quest. 52. How nothing can be laid to the charge of the elect 1. Lyranus referreth this to the finall iudgement when none shall dare to say any thing to the charge of Gods chosen but the consolation is more generall euen in this life is the comfort of Gods children that no accusation laid in against them can doe them hurt though Sathan accuse them the lawe condemne them yet God is greater that doth iustifie them 2. Augustine lib. 3. de doctrin Christian. c. 3. whom Haymo followeth doth reade all with an interogation Who can lay any thing to the charge c. God which iustifieth and then the answear must be supplyed no so also the next clause who shall condemne shall Christ but the better reading is in both clauses onely to read the first part interrogatiuely and then the answear followeth containing the reason why none can accuse the Lords elect because God doth iustifie them nor any can condemne them because Christ died for them so Chrysostome and Hilarie lib. 10. de Trinitat 3. Two reasons are giuen why no accusation can take place against the elect because they are elected and so Gods purpose cannot alter or change toward them and Christs redemption is sufficient to deliuer them which is set forth in fowre degrees he died for the expiation of our sinnes rose againe for our righteousnes is ascended and sitteth at the right hand of God from whence he sent his spirit and he maketh intercession for vs whereby his merits are effectually applyed vnto vs. 4. But Origen giueth here a corrupt glosse vpon this word elect nisi electus fueris nisiâ— omnibus te probabilem exhibueris c. vnlesse thou be an elect and choise one and approoue thy selfe in all things thou shalt haue thine accuser and Chrysostome likewise interpreteth this election of the present state of integritie which euerie one is found in and he vseth this similitude like as a breaker of horse pullos eligit c. maketh choise of the best colts which he seeth to be meetest and fittest to runne so God maketh choice of soules true it is that God electeth none but holinesse and integritie of life doth follow and accompanie them yet is it not their owne integritie but the righteousnesse of Christ which doth free them from accusation in this world and from condemnation in the next as the Apostle sheweth v. 34. that none can condemne vs seeing Christ hath died for vs. Quest. 53. How Christ is said to make request for vs. 1. Chrysostome vnderstandeth this interpellation and making of request of the loue of Christ toward vs and the care of his Church which he still hath and otherwise he thinketh he maketh not intercession so also Theophylact the Apostle hereby sheweth nothing els quà m summam eius in nos charitatem then his exceeding great loue toward vs. 2. Theodoret and Oecumenius interpret it of the representation of Christs humanitie and the exhibiting of his glorious bodie in the sight of his father so also gloss interlin he maketh intercession representatione humana by the representing of his humane nature the sight whereof is a continuall postulation or request for vs. 3. Rupertus lib. 9. de dinin offic c. 3. referreth this intercession to the sacrifice of Christ vpon the crosse the efficacie and vertue whereof still remaineth and cryeth vnto God for mercie for vs to this purpose also Haymo Lyranus addeth further yet speaking therein without any good warrant that Christ doth make request for vs ostendendo latus vulnera by shewing his side and wounds Calvin saith that Christ is not to be imagined to be â—â— a suppliant petitioner for vs but he appeareth by the vertue of his death and resurrection quae vivae orationis efficaciam habent which haue the efficacie of a liuely prayer 4. Ambrose thinketh that Christ doth still preces fundere powre out prayers vnto God as he is man euen in the proper signification of the word so also Gregor Nazian â—rat 4. Theolog. and Origen he thinketh further that Christ still offereth prayers cum luctu lachryma with wayling and teares hom 7. in Lev. which are not seemely for that place of glorie And that Christ still offereth vp vocall prayers Tolet is of opinion annot 35. whose reason is because euen the Saints beeing in glorie doe now offer vp prayers Pet. Martyr also thinketh that Christ doth now fundere preces powre out his prayers for vs because he still is our high Priest for euer 5. Cyril cited by Oecumenius taketh this making of request for vs to be that vehement and earnest prayer which our Blessed Sauiour made in the daies of his flesh the force effect and efficacie whereof remaineth still 6. Now then out of all these to take somewhat this interpellation or request which our Sauiour maketh is performed 1. both by appearing now in the sight of God for vs Heb. 9.24 2. by the euer enduring force and efficacie of his blessed sacrifice once offred vpon the crosse Heb. 10.19 with one offring hath he consecrated for euer them that are sanctified 3. by his will and desire that the elect should be alwayes acceptable to his father in him Heb. 10.10 by which will we are sanctified 4. by the vnchangeable loue of God toward Christ beeing well pleased alwayes in his Sonne and assenting vnto his holy will and desire This is my beloued Sonne in whom I am well pleased Matth. 3.17 Pareus 7. But that it is not necessarie that Christ should make any vocall or formall prayers it may be thus shewed 1. Chrysostome thus reasoneth si cadem cum patre potestate c. if he by one and the same power with the father doth raise and quicken the dead and doe all other things quomodo precatione opus habet c. how hath he neede of praying to helpe vs 2. an other reason he taketh from the greater to the lesse that seeing Christ hath propriâ— potestate c. by his owne power deliuered vs from condemnation made vs the Sonnes of God and performed all other necessarie things for our redemption naturamque nostram iâ— regali throne constitutam ostentat c. and now sheweth in heauen our nature placed in a Princely throne ad facilia illa minuta hath he now neede of prayer to finish those small things which are behind 3. As the Sonne is said to make request for vs so God is said to â—â—create and beseech vs 2. Cor. 5.10 and the holy Spirit also maketh request for the Saints Rom. 8.27 yet neither God the Father nor the holy Spirit do these things otherwise then by their instruments and effects we must not imagine any formall prayers to be made we must not conceiue any thing to be done quod maiestate illa sit indignum which is vnmeete and not beseeming the diuine maiestie so Christ is said
make them his Mediators but he came to his father and humbled himselfe vnto him Luk. 1. â— and so our Blessed Sauiour teacheth vs to pray Our Father c. and here the Apostle saith that by the spirit we crie Abba father See further of this matter Synops. Centur. 2. er 30. Controv. 11. That a strange tongue is not to be vsed in the seruice of God v. 15. Abba father It followeth not because that certaine straunge words are reteined in the Scriptures as Messiâ—s Cephas Maranatha Rabbi Osanna Alleluia Abba which words were naturally knowne vnto the Iewes that hence it followeth that the scriptures and prayers may be read and rehearsed in a strange language for these words by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith were well knowne and vnderstood of the Gentiles euen as the word Amen is now vsed and vnderstood of all from the vse of one or two words which are strange and yet vnderstood the argument followeth not for the vsing generally of a strange language and the same vnknowne See further also hereof Synops. Controv. 12. That euerlasting glorie cannot be merited v. 18. The afflictions of this present time are not worthie of the glorie c. notwithstanding the euidence of this place which ouercommeth the Popish doctrine of the meriting of heauen yet our aduersaries with tooth and naile as they say will hold their owne and thus take vpon them to prooue the merite of the actions and sufferings of the Saints 1. Stapleton thus reasoneth it is required as a condition of vs that if we suffer with Christ we shall be glorified with him but the condition performed the reward of necessitie followeth 2. The sufferings of Christ did merite vnto him heauen Phil. 2.7 therefore our sufferings also doe merite heauen for vs Staplet 486.489 3. The Rhemists here vrge that place 2. Cor. 4.17 Our light affliction worketh for vs an exceeding weight of glorie whence they inferre that our tribulations are meritorious 4. And whereas the Scripture setteth forth the mercie of God in the saluation of man which excludeth merit Stapleton answereth that the free mercie of God is seene in the remission of sinnes and about the first iustification not in giuing the reward of glorie Staplet ibid. 5. And to this place of the Apostle they make this answer 1. Lyranus saith that as our works proceede from our free will they merit not but as they are wrought in vs by the spirit so they merit of condignitie 2. to the same purpose Bellarmine saith that they are not meritorious of themselues ex natura sua of their owne nature sed ex dignitate principij of the worthines of the cause that is the grace of Christ which worketh them lib. 5. de iustific c. 14. ration 1. And the Rhemists are bold to adde further that the sufferings of Christ in themselues in respect of their greatnes were not meritorious but in respect of the worthines of his person 3. Thomas saith that although there can be no merit in men toward God secundum absolutam equalitatem in an absolute equalitie yet there may be secundum praesuppositionem diuina ordinationis the diuine ordinance beeing presupposed 4. Tolet annot and Pere disput 10. answer that the Apostle here speaketh not of the dignitie and merit of the sufferings of the Saints but sheweth that they being in themselues compared with the celestiall glorie are not proportionable either for the continuance or in the sense of sorrow now and of ioy afterward Contra. 1. The condition performed assureth vs of a reward but of grace not of merit for like as adoptiue sonnes among men are admitted to the inheritance by the grace and fauour of the adoptor not by their merit so much more is the euerlasting inheritance giuen by the grace of adoption 2. Concerning Christs meritorious sufferings 1. he merited not for himselfe but for vs for as he was not borne for himselfe so neither died he for himselfe as he did not rise for himselfe as Ambrose well saith fi nobis non resurrexit vtique non resurrexit c. if he rose not for vs he rose not at all for he had no reason to rise for himselfe de fide resurrect c. 24. And the Apostle Phil. 2. sheweth not the merit but the order and way how Christ after he had suffered was to enter into glorie as our Sauiour saith Luk. 24.26 Ought not Christ to haue suffered those things and enter into his glorie 2. Christs sufferings were vnlike ours for they were perfit and the redemption for sinne ours are either chasticements for our sinne or trials of our faith and so part of our obedience and therefore they cannot merit as Christs did 3. Our light and momentarie afflictions are said to worke our glorie not as meritorious causes but as preparatiues and as the way which God hath appointed vs to walke in And so Origen rehearsing here that place of the Apostle expoundeth it ex momentance leui tribulationum nostrarum labore semina quaedam collecta immensum nobis gloria pendus preparabunt certaine seeds gathered by the light and momentarie labour of our tribulations doe prepare for vs an exceeding weight of glorie c. but Origen in the same place vtterly reiecteth all meriting nihil dignum inveniri vel comparari ad futuram gloriam potest there can be nothing found worthie or to be compared vnto the glorie to come 4. The Scripture includeth merit not onely from the beginning but from the whole worke of our saluation as Tit. 3.4 Not by the workes which we had done but by his mercie he saued vs and seeing the reward and inheritance dependeth of our adoption and adoption of our election both which are of grace how is not the inheritance also of grace 5. None of these answers are sufficient to obscure the euidence of this place 1. seeing good workes proceed not of free will but are wrought by the spirit they therefore merit not for he that meriteth must merit of his owne 2. neither can good workes merite of grace for these are opposite one to the other that which is by workes cannot be by grace for then worke were no more worke neither that which is by grace can be by worke for then grace were no more grace as the Apostle reasoneth Rom. 11.6 therefore they vnskilfully confound them together grace and workes which the Apostle distinguisheth And to say that Christs passions were not meritorious in themselues is a blasphemous speach for his actions could not be seuered froÌ„ his person for otherwise they were not Christs actions therefore they were in themselues as they proceeded from Christ meritorious 3. It is Gods ordinance indeed that man should doe workes and suffer with Christ to shew their conformitie and obedience but not that they should merit thereby for as the same Thomas saith compensatio meriti est actus iustitiae c. the rewarding and compensation
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
minui his bountie and riches is not diminished by his giuing God hath enough in store for all it is therefore called the deepenes of his riches c. 11.33 the bottome whereof can neuer be sounded nor the fountaine drawne drie 5. Observ. Of the reverent respect which should be had vnto the Ministerie and Ministers of the word v. 15. How beautifull are the feete seeing the Ministers of the Gospel doe bring vnto vs the tidings of saluation and of peace with God they ought to be more welcome vnto vs then they which bring vs newes of any worldly treasure whatsoeuer and herein appeareth how earthly minded men of this world are that haue no more regard vnto those who are the messengers of God for their soules health that whereas in euery profession the Ministers thereof are honoured as the Pagans did highly esteeme their idolatrous sacrificers the Turks their Musulmen which are their Priests the Papists their Masse-priests yet among Protestants their Ministers and Preachers are of least regard vnlesse it be among those few that receiue comfort by their ministerie 6. Observ. Against titulant Ministers which haue the name onely and not the thing v. 15. How beautifull are their feete which bring glad tidings of peace c. It is required men of Ministers that if they would be honoured as Messengers they should bring the Message with them that is to preach good things vnto the people this then maketh for the reproofe of idle or vnsufficient ministers that either can not or will not preach to the people where is now their loue vnto Christ seeing they feede not his flocke as Christ said vnto Peter louest thou me feede my sheepe c. Ioh. 21. 7. Observ. Of the necessitie of the preaching of the word v. 17. Faith commeth by hearing c. Where then there is no preaching of the word of God there can be no hearing where no hearing there no faith this sheweth the miserable state of those people which want the ordinarie ministrie and preaching of the word of God how can they but fall into the ditch that either haue no guides or those but blind for the Scripture saith where there is no vision there the people decay Prou. 29.18 where are no Prophets ordinarie or extraordinarie there the people must perish Chrysostome compareth the word of God and the preaching thereof vnto oyle and faith as the lampe without the word preached faith decayeth as the lampe without oyle is extinguished The consideration hereof should mooue Christian Magistrates which are the chiefe pastors of the Lords inheritance to prouide that the people be euerie where taught and the people themselues should be incited chiefely to seeke for the foode of their soules CHAP. XI 1. The text with the diuerse readings v. 1. I say then I demaund G. hath God cast away his people God forbid Let it not be Gr. for I also am an Israelite of the feede of Abraham of the tribe of Beniamin 2 God hath not cast away his people which he knewe before from the beginning S. knowe ye not what the Scripture saith of Elias V. Be. B. G. to Elias S. in Elias L. the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in but it is taken as the Hebrewe preposition beth is to signifie de of how he communeth with God cryeth S. maketh intercession L. V. B. yet he doth not pray against Israel but onely communeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Israel saying 3 Lord they haue killed thy Prophets and digged downe thine altars and I am left alone and they seeke my life 4 But what saith the answear of God the diuine answear Gr. Be. L. it was said vnto him in revelation S. vnto him I haue reserued left Gr. vnto my selfe seuen thousand men which haue not bowed the knee and worshipped S. ad vnto before L. ad Baal that is the image of Baal V. Be. 5 Euen so then at this present time is there a remnant a reseruation Be. according to the election of grace of God L. ad 6 And if it be of grace it is no more of works or els were grace no more grace but if it be of works it is no more grace or els worke were no more worke this clause is omitted in the vulgar latine 7 What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened B.G. blinded L.S.V.B.P. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to harden as Ioh. 12.40 he hath blinded their eyes and hardened their hearts 8 According as it is written God hath giuen them the spirit of slumber of compunction L.V.S.A.P. of commotion S. of remorse B. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth compâ—â—ction but because they which are in a deepe slumber can not feele though they be pricked it signifieth here rather slumber the cause beeing taken for the effect eyes that they should not see and eares that they should not heare vnto this day 9 And Dauid saith Let their table be made for a snare and for a net or trappe B. and for a stumbling blocke a scandale Gr. and for a recompence a retalion Gr. a requitall vnto them 10 Let their eyes be darkned that they see not and bow downe their backe their thigh S. alwaies 11 I say then I demaund G. haue they stumbled that they should fall God forbid but thorough their fall sinne L. saluation commeth vnto the Gentiles to prouoke them to emulation to follow them G. 12 Wherefore if the fall of them be the riches of the world and the minishing condemnation S. of them the riches of the Gentiles how much more shall their abundance be 13 For I speake to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie my ministerie office G.B. 14 If by any meanes I might prouoke vnto emulation provoke B. provoke to follow G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prouoke vnto zeale or emulation and might saue some of them 15 For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead 16 For if the first fruits be holy so is the whole lumpe and if the root be holy so are the branches 17 And though some of the branches be broken off and thou beeing a wild Oliue tree wast graft in for them and made partakar of the roote and fatnesse of the Oliue tree 18 Boast not against the branches and if thou boast thou bearest not the roote but the roote thee 19 Thou wilt say then The branches are broken off that I might be graft in 20 Well thorough vnbeleefe they are broken off and thou standest by faith be not high minded but feare 21 For if God spared not the naturall branches take heede least he also spare not thee 22 Behold therfore the kindnes benignitie B.S. bonniâ—fulnes G. goodnes L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seueritie of God toward them which haue fallen
Noah is said to be warned of God Heb. 11.7 2. The Apostle doth not repeate the whole answer of the Lord vnto Elias in that place but so much onely as was pertinent to his purpose Elias made three complaints 1. of the cruell outrage of the idolaters in breaking downe the altars and killing the Lords Prophets 2. of the small number of true worshippers I am left alone 3. and they fought his life also to take it away that there should not be one Prophet left To euery one of these complaints the Lord maketh answer giuing Elias a speciall remedie for each of them touching the first he biddeth him to anoint Hasael King of Aram that should be reuenged of the idolatrous Israelites and for the third he must anoint Eliseus to be Prophet in his place that therein the Idolaters should faile of their desire thinking vtterly to root out the Lords Prophets and for the second the Lord putteth the Prophet in comfort that he had reserued many thousand beside himselfe and this part of Gods answer the Apostle onely alleadgeth as sufficient for his purpose 3. By seauen thousand God would notifie multitudinem a multitude which he had reserued to himselfe Calvin as other numbers are also vsed to be put the certaine for vncertaine as the fiue wise and fiue foolish virgins Matth. 25. and the rich mans fiue brethren Luk. 16. but the number of seuen is vsually taken for the whole as Dauid saith seuen times a day will I praise thee Haymo But Origen is somewhat curious who thinketh the number of seuen is vsed because the seuenth was the day of rest to signifie those which came vnto Christ and by faith had rest in him Gorrhan also descanteth in like manner how the number of seven is mentioned to signifie the vniversalitie because all things were made in seuen daies and of a thousand to shew their perfection because that is a perfect and absolute number 4. Though the Lord onely spake of 7000. men yet thereby are vnderstood women and all other which continued in the true worship of God the rest beeing comprehended vnder the more worthie sex Gryneus 5. The word Baal signifieth a Lord or an husband for so their Idols they made their Lords and did as it were espouse themselues vnto them and so the superstitious Papists at this day doe make the Saints and their images their Lords and patrons But whereas in the originall there is added the article of the feminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal it is euident that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagini image must be supplied as Erasmus and Beza well obserue Wherein the Rhemists doe bewray their cavilling spirit for taking here exception to our translations that insert the word image Tolet here well obserueth that though Baal were a generall name to all their idols whereupon they were called in the plurall baalim yet here it specially signifieth the idole of the Sodomites which now the Israelites worshipped Quest. 6. Of the Apostles collection inferred out of this answear made to Elias 1. Euen so then c. S. Paul maketh his times in all things like vnto those daies wherein Elias thus complained 1. both in the thing it selfe for as then Elias seemed to be alone in Israel that worshipped God and yet there were many true worshippers beside so now it may be thought that I Paul onely beleeue in Christ but God hath a great remnant beside 2. The Apostle maketh the similitude to agree euen in the phrase also and manner of speach for there the Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue left and here he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant vt omnia faciat similia to make all things alike Calvin and as here the Apostle saith according to the election of grace so there the Lord saith I haue reserued vnto my selfe which is as much in effect for it was the worke of Gods election and grace that they were so reserued 2. A remnant 1. The vulgare latine and so Origens translator read a remnant is saued but in the originall it is onely and so Chrysostome and Theophylact reade there is a remnant saued 2. which remnant was not so small a number though in respect of the vnbeleeuers it was small but it made many thousands as Iames said to Paul Act. 21.20 Thou seest brother how many thousand Iewes there are which beleeue 3. They are called reliquiae a remnant not because they seemed vile in respect of others Gorrhan but they were like rather vnto the wheate quod eiectis paleis purius residet which remaineth more pure the chaffe beeing cast out but rather in regard of the smalnes of their number as our B. Sauiour saith many are called but few chosen 3. According to the election of grace 1. Here Origen in his wandring speculation would make a difference betweene those which are called by grace which are they that beleeue in Christ and those which are called by election of grace which beside faith haue good workes c. as though a iustifying faith could be without workes 2. Chrysostome saith that election is added to shew how God calleth some of grace but such as he foresaw would beleeue so the Greeke scholiast indicat plurimā partem gratiae fuisse c. he sheweth that the greatest part was of grace But the Apostle sheweth in the next verse that all is of grace there is no place for workes 3. Therefore Haymo better interpreteth according to the election of grace secundum praedestinationis donum according to the gift of predestination and the interliniarie glosse per gratiam qua electi sunt by the grace whereby they were elected and here the Apostle vseth an hebraisme the election of grace for gracious election Beza Pareus Quest. 7. Of these words If of grace it is no more of workes c. 1. Origen thinketh that the Apostle speaketh of the ceremoniall workes of the law such as were circumcision the sacrifices and the like But the Apostles words are generall shewing an opposition between grace and all workes whatsoeuer whether legall morall naturall 2. Whereas that other clause if of worke then not of grace then worke were no more worke is omitted in the vulgar latine Erasmus would iustifie that omission by this reason because it is not the Apostles question whether worke be worke but he onely affirmeth grace Tolet also saith this addition is superfluous because it is comprehended in the former Contra. 1. The Syrian translator and the Greeke expositors Chrysostome Theophylact Oecumenius haue this clause though it be omitted in Origen and the Greeke copies generally haue it 2. And it is agreeable to the Apostles purpose who to prooue the election of grace doth shew it by the contrarie antithesis and opposition and his argument standeth thus it is either of grace altogether or of works altogether but not of works altogether therefore of grace the consequence of the proposition he prooueth by this
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
the elect perish Answ. It followeth not the branches may perish therefore the elect 1. That the elect cannot possibly fall away is shewed before contr 1. the Scripture saith they that trust in Iehovah shall be as mount Sinai which is not mooued but standeth fast for euer Psal. 125.1 not that the elect are so stable of themselues that they cannot be mooued for there is no creature but of it selfe is mutable and subiect to change but the Lord vpholdeth such by his grace as it is said Psal. 37.24 Though the righteous fall be shall not be cast off for the Lord putteth vnder his hand 2. We must distinguish of the branches some are true and right branches and they are the faithfull and elect which cannot be broken off some are counterfeit branches which were neuer elected and they may fall off so Christ sheweth Ioh. 15. that the vine may haue some vnfruitfull branches which are cast off but the fruitfull branches he neuer casteth away so the Apostle c. 9.7 doth make a difference among the children of Abraham all were not his right children that were of his seede Controv. 9. Against the heresie of Valentinus and Basilides that held some things to be euill some good by nature Whereas S. Paul maketh mention of the wild oliue and of the true oliue v. 17. Origen taketh occasion to confute the heresie of the foresaid heretikes and their followers whose assertion was this that there were two natures of soules some were made good and they should be saued and neuer fall away some were euill and they could not but perish 1. Origen refelleth this hereticall paradox out of this place for here some branches of the oliue tree were broken off because of their vnbeleefe and so of good became bad and the branches of the wild oliue were planted in and so of bad became good this difference was not in the diuersitie of their nature and further he vrgeth these words of our Blessed Sauiour Math. 12.33 Either make the tree euill and the fruit euill or make the tree good and the fruit good whereupon he inferreth vt ostenderet arborem bonam vel malam non nasci sed fieri to shewe that a tree is not borne good or euill but is so made 2. Thus farre Origen proceedeth well but after going about to shew the cause whence it commeth that some trees are good some bad he falleth into other errors himselfe 1. ascribing this difference onely to the power of free will for these are his words vnusquisque ex arbitrij potestate aut bona oliva aut oleafter efficitur euery one by the power of free will is made either a true oliue or a wild oliue which he prooueth by the example of the creatures which are all of one nature but by certaine accidentall qualities bring forth diuerse kinds as of trees hearbs and such like so there is one and the same nature of reasonable creatures the difference is out of the diuers motions of their free will and to this ende he presseth that saying of our blessed Sauiour wake the tree good and his fruit good as though it were in mans power to make himselfe a good tree 2. he addeth that whereas God so in his prouidence disposeth that there are outward exhortations ministred sometime to good sometime to euill it is in mans power obedire si velit to obey if he will him that provoketh him vnto goodnes and if he will to despise him 3. and to mend the matter withall he saith further that by this libertie of will he that is ramus oliuae a branch of the right oliue may fall away to misbeleefe and an other that is but a wild oliue may conuert vnto the faith and become a branch of the true oliue Thus Origen playeth the Philosopher rather then the diuine Contra. 1. The Apostle is contrarie to Origen for he saith v. 20. Thou standest by faith therefore not by free will for faith is not of our selues it is the gift of God Eph. 2.8 neither is the example of the creatures like for the diuersitie of their kinds proceedeth of the seuerall properties of their different natures whereas the difference betweene men is not from their nature but by the grace of God which separateth them 1. Cor. 4.7 Who separateth thee and what hast thou that thou hast not receiued and whereas Christ saith facite make ye this word as Pet. Martyr well sheweth non efficientiam sed hypothesin significat doth signifie not an efficiencie but a supposition as if he should haue said you must thus thinke and imagine with your selues that the tree must first be good before it can bring forth good fruit and this to be the meaning appeareth by the words following how can ye speake good things when ye are euill 2. Neither is it mans power to giue care vnto wholesome doctrine and obey it if he will for then why is it said of Lydia Act. 16.14 whose heart God opened that she attended to the things that Paul spake 3. Neither is it possible for them that were true branches of the right oliue to be broken off they were neuer truly graffed in that are broken off though they so seemed as they which are said to be blotted out of the booke of life were neuer indeede there written at all Rev. 17.8 and thus witnesseth S. Iohn 1. epist. 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. 10. Controv. That there was the same spirit of faith and the same spirituall substance of the Sacraments vnder the old Testament and in the new v. 17. And made partaker of the roote P. Martyr doth well obserue out of these words so also Pareus with others that there was eadem substantia res spiritus c. the same substance matter spirit in both Testaments though their Sacraments in respect of the outward signes and ceremonies were diuers for there was but one roote of faith both of the Iewes and Gentiles we are not planted into an other oliue but are made partakers of the fatnes of the same oliue tree this is contrarie to the doctrine of the Romanists which denie that the Sacraments of the old Testament had the same spirituall substance with the Sacraments of the new See further Synops. Centur. 2. err 97. 11. Controv. That the Scriptures are the iudge of euery one in particular Whereas Gretserus in the colloquie at Ratisbone sess 9. p. 111. denied impudently that the Scripture iudged him because it no where said Thou Gretser errest and cried out with â— blasphemous mouth let the Scripture iudge me indicet me spiritus si potest let the holy spirit iudge me if he can Pareus out of this place taxeth his ignorance and impudencie for the Apostle speaketh in particular v. 20. Thou standest by faith 21. take heede he spare not thee and in like manner the commandements were propounded in particular as speaking
shew in his vocation and calling both toward God and our neighbour so Haymo velox ad omne opus bonum swift to euery good worke this sense follow Martyr here is forbidden tarditas inadeundis muneribus slacknes in doing our dutie so also Osiander Pareus 19. Quest. The duties and properties of our loue toward God v. 11. Feruent in spirit 1. some vnderstand by the spirit charitie kindled in the heart by the spirit Tolet Faius and so interpret it of the duties of loue toward our brethren but zeale and feruencie of spirit especially is seene in matters toward God his glorie and honour is the obiect of our zeale and feruencie of spirit 2. Lyranus by spirit vnderstandeth the minde and affection but referreth it to the former precepts of loue toward our brethren 3. Origen interpreteth spirit to be the holy spirit of God we which liue sub lege spiritus vnder the law of the spirit and referreth it wholly vnto our dutie toward God in fervore spiritus calore fidei cuncta peragamus let vs doe all by the feruencie of the spirit and heat of faith 4. Basil maketh the obiect also of this feruencie to be the doing of the will of God but by the feruencie of spirit he vnderstandeth ardens studium an ardent desire and continuall diligence to doe the will of God in the loue of Christ regul brev resp 259. 5. But whereas the spirit may be taken both waies for the holy spirit and for the minde of man Peter Martyr thinketh that both here may be vnderstood so also Oleviane si spiritus Dei zelum in cordibus accenderit if the spirit of God doe kindle zeale in our hearts and that is Chrysostomes meaning when he saith si vtramque hanc flammam adeptus fueris if thou hast obtained both these flames c. that is the spirit of God inflaming the soule with charitie Seruing the Lord because there is great affinitie betweene these two words in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord there are which preferre the first reading 1. Ambrose giueth this sense that men should applie themselues wisely to the time and not â—ashly and vnaduisedly without due respect of time and place euery where and vpon euery occasion to vtter our conscience thus Paul serued the time when he circvmcised Timothie but Titus he would not be induced to circumcise and Ambrose giueth this reason why he misliketh the former reading because hauing deliuered so many precepts before wherein God is serued it had beene superfluous for the Apostle to adde this But Tolet taketh away this reason because in those daies of persecution it was necessarie to exhort the brethren to cleaue vnto God and to professe his worship notwithstanding trouble and persecution this sense of Ambrose followeth Calvin that they must accommodare se tempori accommodate themselues to the time and Pellican sciat se attemperare omnibus horâ—s euery one must know how to temper himselfe for euery season so also Gualter who expoundeth this place by that Eccles. 3. 1. that there is a time for all things 2. Some following the same reading expound it of the occasion and opportunitie that we ought to take to doe good Martyr 3. Erasmus also giueth this sense that we must beare patiently si quid pro tempore acciderit incommodi if any thing fall out for the time incommodiously 4. Origen hath an other interpretation that because the time is short they that haue should be as though they had not as the Apostle saith in the same sense Eph. 5. redeeming the time because the daies are euill But Beza giueth this reason why this reading can not be receiued at all because no such phrase is found in the Scripture to serue the time in any such sense temporizers and time-seruers rather are reprooued in Scripture then commanded The other reading then is the better which Chrysostome Theophylact Haymo follow the Syrian interpreter Hierome epist. ad Marceâ— Lyranus Beza Tolet Olevian Faius Pareus with others And according to this reading 1. Chrysostome maketh this to depend vpon the former precepts because what is done toward our brother redoundeth to God and he will reward it 2. Pareus thinketh it concerneth the masters and Lords of the world that they should consider that they haue also a Lord in heauen but this is too particular 3. Haymo maketh it an absolute precept that we should serue the Lord not be seruants to vice or our owne pleasure 4. Gryneus thinketh this sentence containeth an opposition betweene the seruice of the Gentiles which was yeelded vnto idols and the seruice of Christians which must be giuen vnto God 5. Faius taketh it to containe a secret reason why we should serue God because he is our Lord and to the Lord belongeth seruice 6. Tolet thinketh that the Apostle had relation to those times when the Christian saith was persecutoribus exposita exposed to persecution and therefore the Apostle exhorteth to the seruice of God and franke profession thereof notwithstanding those troubles 7. But I approoue rather Beza his collection which thinketh this is added to the former precepts of Christian charitie vt à monitis Philosophorum distinguantur to distinguish them from the precepts of Philosophers c. the ende whereof was vaine-glorie but these duties must be performed by Christians to the glorie of God so Pareus in omnibus Dei gloriam spectemus we should in euery thing looke vnto Gods glorie so Lyranus hoc fiat principaliter propter Deum this should be done principally for God 20. Quest. Of the remedies against the calamities of this life namely hope patience prayer v. 12. Reioycing in hope 1. Chrysostome taketh this to be added by the Apostle as an encouragement to all the former duties namely the expectation of the reward spes ad omnia audentem facit hope maketh one bold to all things Gorrhan followeth this sense 2. Lyranus maketh the coherence with the former precept of seruing God because his seruice bringeth a reward with it so also Tolet spes confirmat animas in obsequia Dei hope confirmeth the minde in the obedience of God 3. Hugo hath particular relation vnto the precept of louing our enemies which none can doe without hope of reward but that precept followeth afterward v. 14. 4. But I consent rather vnto them which take this aphorisâ—â—â— of the Apostle to be de remedijs calamitatum of the remedies against calamities which are these three following hope patience prayer Pareus so also Oleviane thinketh that the Apostle here sheweth quomodo superare debâ—amus obstacula how we should ouercome the obstacles and impediments In hope Hope is nothing els but a grace and facultie wrought in the minde by the holy Ghost whereby we hope in due time for the accomplishment of that saluation now begun which we are assured of by faith where in the nature of hope we consider the obiect of hope then the
two kind of scandals there is datum vel acceptum giuen or taken and not giuen offence is giuen when either a word or deede good or euill or a thing indifferent but vnseasonably vsed is so committed and done that an other is thereby made worse of such offences it is saide Woe vnto him by whome offences commeth an offence taken and not giuen is when any thing in it selfe good or indifferent beeing vsed tempestively and in season turneth to the euill of him which by his owne fault is thereby made worse these kind of offences neede not trouble vs the first is called scandalum activum an active scandall the other passivum passive 6. Here Lyranus putteth the question how farre spirituall things and temporall are to be left and dismissed for feare of scandall and thus he determineth things spirituall are either such as are simply necessarie to saluation which to omit were deadly sinne and such things must not in any case be omitted as to preach the Gospel to exercise our faith by good works some spirituall things are not so necessarie of themselues but are vsed as helps which may be omitted to auoide offence if it be ex ignorantia of ignorance not of malice as Augustine putteth the case of forbearing to vse Ecclesiasticall discipline when tenait in periculum schismatis it tendeth to danger of a schisme so temporall things are either our owne and so they must giue place to scandall and offence if it be of ignorance or they are not our owne but committed to our trust which trust we must not deceiue though it be with the scandall and offence of others 7. Pererius knitteth together these three distinctions before seuerally handled 1. of the thing wherein offence is giuen which is either good and therein we are to contemne all scandall and offence or euill in deede or in shew and appearance as in the vndiscreete vse of things indifferent and in these we must be carefull not to offend 2. of the persons to whome offence is giuen who are either men separated and diuided from the Church as heretikes to whome we must giue no way at all in the vse of things indifferent or they are the weake who for a time are tolerated and borne with in the Church and these must not be offended 3. of the manner of offence or scandall which is either ex malicia of malice when one will not be perswaded but continueth wilfull and obstinate or it is ex ignorantia of ignorance and it is called scandalum pusillorum the scandall of the little ones and they must not be contemned as our blessed Sauiour saith Matth. 18.10 See that ye despise not one of these little ones 24. Quest. Of the occasion of these words v. 14. I know and am perswaded c. and of the meaning thereof 1. For the occasion 1. Chrysostome thinketh that as hetherto the Apostle seemed to find fault with the strong which iudged their weake brethren now he beginneth to instruct the conscience of the weake but it appeareth by the words following v. 15. that the Apostle still exhorteth the strong not to giue any occasion of offence to the weake and so Lyranus well obserueth that as hetherto he mooued them not to contemne their brethren so now not to scandalize or offend them 2. Gorrhan thinketh the Apostle doth here expound himselfe why before v. 13. he bid them to giue no occasion of stumbling or falling not that the eating of meate is euill in it selfe but because of the opinion of the weake 3. But the Apostle rather meeteth here with an obiection which might be made in the person of the strong that he was for his part well perswaded in Christ that nothing was of it selfe vncleane howsoeuer it might be to others the Apostle graunting all this yet will haue the stronger to forbeare eating least they might grieue the tender conscience of the weake brethren 2. I know and am perswaded c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am assured certen or perswaded Pererius here taketh occasion to shew that this word in Scripture doth not alwaies signifie certitudinem fidei divinae a diuine certentie of faith sed probabilem perswasionem but a probable perswasion as the Apostle saith of the Hebrewes c. 6.9 We haue perswaded our selues better things of you and in this epistle c. 13.14 I am perswaded of you that ye are full of goodnes S. Paul did not thus beleeue of others fide divina by a diuine faith c. thus Perer disput 1. numer 1. Contra. 1. Though it might be admitted that S. Paul by reuelation of the spirit might know and discerne what was in others as he would pronounce of some that their names were written in the booke of life Philip. 4.3 2. yet will we not insist vpon this but denie the argument rather that because this word I am perswaded sometime signifieth a coniecturall and probable perswasion onely that it should therefore so be taken alwaies for though we can not haue a coniecturall hope and perswasion of an others saluation as beeing grounded vpon an opinion onely yet one may attaine to a certaine perswasion of his owne state such as grounded vpon knowledge as here the Apostle ioyneth both together I know and am perswaded and it is the same which before was expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fully assured and perswaded v. 5. 3. Thorough the Lord Iesus 1. some referre these words to the sentence following that thorough or in the Lord Iesus nothing is vncleane in it selfe because Christ by his comming hath abrogated the ceremonies of Moses law who made some meates cleane some vncleane Martyr Bullinger but neither by Moses law were any meates counted vncleane in themselues that is by their nature therefore this clause is better ioyned with the former words I know and am perswaded by the Lord Iesus so Chrysostome ab illo doctiu as taught of him non est humanae cogitationis ista sententia this that I say is not an humane thought but I am taught it by Christ. 4. Nothing common so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 1. Origen thinketh that meates were called common and vncleane because men did eate them whose minde beeing polluted with many sinnes and made the habitation of many vncleane spirits was made common and so the meates were defiled and made common 2. but Haymo saith that those meates were called common quibus gentes communiter vtebantur which were commonly vsed by the Gentiles beeing prohibited to the Iewes by the law as vessels which were consecrated to the vse of the Temple were holy other were common and profane and the reason of that appellation profanum profane is this as if it were perro fanum that is farre off from the vse of the temple So then common is as much as to say vncleane as it is interpreted Act. 10.14 5. Nothing is common by it selfe 1. The vulgar Latin readeth per
about vnto Illyricum I haue replenished L. or fully preached B. fulfilled the Gospel Gr. fulfilled the preaching of the Gospel S. or the office of preaching Be. caused to abound G. the Gospell of Christ. 20 So putting my selfe forward endeauouring V. contending A. inforcing my selfe B. G. ambitiously seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. B. to preach the Gospel not where Christ was named least I should haue built on an others foundation 21 But as it is written to whom he was not spoken of they shall see him and they that heard not shall vnderstand 22 Therefore also haue I beene oft let to come vnto you 23 But now hauing no more place no more to doe B. in these quarters climates Gr. and hauing beene desirous to come vnto you many yeares agoe 24 When I shall take my iourney into Spaine I will come to you for I trust as I passe by in my iourney G. B. to see you and to be brought on my way thitherward by you after I haue beene somewhat filled with you that is your companie G. Be. 25 But now goe I to Hierusalem to Minister to the Saints 26 For it hath pleased them of Macedonia and Achaia to make a certaine cōmon gathering B. a distribution G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communiō or communication Gr. for the poore Saints which are at Hierusalem 27 It hath pleased them indeede and their debters are they for if the Gentiles haue partaked of their spirituall things they ought also in carnall things to minister vnto them 28 When I haue therefore performed this and haue sealed them this fruit I will go by you into Spaine 29 And I am sure when I come vnto you I shall come with the in the. Gr. aboundance of the blessing of the Gospel of Christ. blessing of Christ. L. 30 Also brethren I beseech you by our Lord Iesus Christ and for the loue of the spirit that you would striue with me helpe me B. L. by prayers to God for me 31 That I may be deliuered from the vnbeleeuers L. B. V. the disobedient G. B. S. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the first rather for he that beleeueth not is disobedient but disobdience hath not alwaies infidelitie accompaning it in Iudea and that my seruice which I haue to doe at Hierusalem may be accepted of the Saints 32 That I may come vnto you with ioy by the wil of God may with you be refreshed 33 Now the Lord of peace be with you all Amen 2. The Argument methode and parts THe Apostle in this chapter 1. finisheth his former exhortation to the strong to beare with them that are weake to vers 14. 2. the peroration or conclusion of the epistle followeth 1. The summe of the exhortation is propounded v. 1. then it is confirmed 1. from the end wherefore men haue receiued their gifts which is not to please or seeke themselues but one to seeke to edifie an other 2. an other argument is taken from the example of Christ and it is framed thus we must be like minded vnto Christ v. 5. and the end is expressed v. 6. But Christ did not seeke or please himselfe which is prooued first by a testimonie of Scripture v. 3. which is amplified by shewing the vse of the Scripture in generall which is for our learning v. 4. secondly he sheweth that Christ was not for himselfe but for vs by a distribution because he both was a Minister of circumcision to the Iewes v. 8. and he ministred also to the Gentiles that they might praise God for his mercie as he prooueth by 4. testimonies v. 10.11.12 and then he concludeth his exhortation with an heartie desire and wish v. 13. 2. In the peroration 1. he excuseth his writing vnto them v. 14. to v. 22. which he doth 1. by the end of his writing which was not to teach them whom he knew alreadie to be full of all goodnes v. 14. but to admonish them v. 15. 2. by his office which was to preach the Gospel vnto the Gentiles and therefore vnto them the antecedent namely his office and Apostleship he setteth forth 1. by the end to offer the Gentiles by their conuersion vnto God v. 16. 2. from the efficacie of his Apostleship in making the Gentiles obedient in word and deed v. 18. this efficacie he amplifieth 1. by the efficient the grace of Christ v. 17. 2. the helping causes signes and wonders v. 19. 3. by the circumstance of the place he had preached from Ierusalem to Illyricum v. 14. 4. from the difficultie he had preached Christ where they had not so much as heard of him v. 20. which he doth illustrate by the saying of Isaias 52.2 he maketh promise of his comming vnto them which hath beene hitherto letted and he giueth these reasons 1. because he had filled all those places with his preaching alreadie 2. and from his desire v. 23. 3. from the oportunitie of his iourney into Spaine v. 24. 4. then he preventeth and answeareth an obiection why he cannot ye◠come because he went to carrie the benevolence of Macedonia and Achaia to the poore Saints in Ierusalem which their benevolence he commendeth and setteth forth by the efficient cause their voluntarie contribution v. 26.2 ab aequo from the rule of equitie they were their debters in carnall things seeing they had receiued their spirituall v. 27. so he concludeth that when he had finished this service he would come vnto them v. 28. 5. he addeth another reason ab vtili from their profit he doubteth not but he shall come vnto them with abundance of blessing and therefore he will hasten his comming 3. Then he requesteth them to pray for him v. 30. shewing what they should pray for namely two things to be deliuered from the incredulous and refractorie Iewes and that his service may be accepted of the Saints v. 31. and why 1. from the end that he may come with ioy vnto them 2. because of his reciprocall prayer in praying for them v. 33. 3. The questions and doubts discussed Quest. 1. Of the argument and scope of this chapter in generall 1. Some thinke that the Apostle doth prosequute the same argument which was handled in the former chapter touching the vse of things indifferent which concerned Christian libertie as Haymo Tolet Martyr 2. Some make this difference that in the former chapter the Apostle shewed how the strong should behaue themselues toward the weake in declinatione mali in the declining of euill that is avoiding of offence now he teacheth them how to carie themselues in operatione boni in the working of that which is good in seeking the edifying one of an other Lyranus Gorrhan But that the Apostle did also before c. 14.19 let vs follow these ◠things c. whereby one may edifie an other 3. But the order and coherence rather is this the Apostle transfert ad thesin doth draw vnto a generall doctrine the particular rule before prescribed how the
Gentiles hope saith here the God of hope if it had beene said before in whome the Gentiles shall beleeue he would haue said here the God of faith or beleefe thus the Apostle doth inferre one thing out of an other that the whole epistle may seeme to be linked together with a golden chaine so before v. 4. hauing said that by patience and consolation of the Scriptures we might haue hope he addeth in the next verse the God of patience and consolation giue you that ye be like minded c. 2. He is called the God of hope both obiective because he is the onely obiect of our hope as 1. Tim. 6.17 rich men are charged not to put their trust in vncertaine riches but in the living God and effective because God onely is the author and worker of hope in vs 1. Pet. 1.4 which hath begotten vs to a liuely hope c. Fill you with all ioy and peace 1. Origen mooueth a question how the Apostle should wish vnto them all ioy seeing he himselfe did know but in part and prophesie in part and he maketh this answer that then a man is filled with all peace si in plenitudine crediderit Trinitatis when he beleeueth in the fulnesse of the Trinitie beeing by faith in Christs blood reconciled to God the father and ioyned to the holy Ghost beeing purged from his sinnes 2. but by all ioy and peace the Apostle meaneth rather solid and perfect ioy which alwaies remaineth it can neuer be taken from them it endureth all times as the Apostle saith Philip. 4.4 Reioyce alwaies in the Lord and againe I say reioyce 3. and here the Apostle aliudeth to that former saying c. 14.17 The kingdome of God is not meate and drinke but righteousnes ioy and peace and so here he wisheth the same things true ioy which ariseth of a conscience iustified by faith and peace both in their owne conscience and with their brethren that there be no longer any variance or dissension among them and then he addeth in beleeuing 1. whereby he signifieth the righteousnes of faith which is the cause of the other two ioy and peace 2. some vnderstand it otherwise gaudium de suscepta fide ioy for the faith receiued Tolet. 3. Haymo thus vt credentes c. sius pacifici that beleeuing in Christ who hath reconciled vs ye may be at peace among your selues but the first sense is the best to shew that faith is vinculum concordiae the bond of peace Calvin 4. so here he wisheth these three graces ioy in our selues peace toward our brethren and faith toward God with these three the minde is filled gaudio concupiscibilis pace irascibilis fide rationalis the concupiscible or desiring facultie of the minde with ioy the irascible angrie or incensing facultie with peace the reasonable with faith Gorrhan That ye may abound in hope 1. He simply doth not wish vnto them hope but to abound in hope that like as if one abound in treasure he may draw out thence for all occasions so this abounding hope serueth for all necessitie 2. some by this abounding in hope vnderstand the hoping for of all things needefull both for the bodie and soule as if a Christian doe want money wherewith to maintaine himselfe iubetur sperare he is bid to trust in God and though he see nothing in himselfe but sinne yet he is bid also to hope for saluation Pellican but it rather signifieth the certentie of hope de vita aeterna habenda of hauing and enioying eternall life gloss ordin 3. and this is put after ioy and peace in faith because where the peace of conscience iustified by faith is not there is no hope but plaine desperation for faith is the ground of things hoped for Hebr. 11.1 and hope is put in the last place because it is tanquam signaculum as the seale of all other Christian vertues which maketh sure our saluation Par. Through the power of the holy Ghost c. 1. Chrysostomes glosse is here to be taken heed of that the Apostle saith not simply by the holy Ghost sed si simul quae nostra sunt attulerimus but if we bring somewhat of our owne as if we beleeue and abound in good works that we shall draw vnto vs the spirit if we haue good workes we shall also haue the spirit and if we haue the spirit we shall also haue good works that is encrease and goe forward in them to this purpose Chrysostome as though we could doe any good works at all without the spirit as the Apostle saith Euery good giuing c. commeth downe from the father of lights Iam. 1.17 2. The vulgar Latine readeth in the vertue of the holy Ghost which the ordinarie glosse interpreteth in fortitudine bona operationis that ye abound in the strength of good works which are wrought by the spirit Lyranus vnderstandeth by abounding cumulum meritorum the heape of merits which are principally the worke of the spirit Tolet interpreteth this abounding in the vertue of the spirit of encreasing in the graces and gifts of the spirit but in the originall though the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vertue yet there is no coniuuction as the Latin readeth in the hope and in the vertue but this that ye abound in hope in the vertue c. which is better interpreted by the vertue or power of the holy Ghost as the Syrian interpreter readeth it so also Vatablus giuing this annotation vpon it which hope concipitur in nobis per potentiam c. is conceiued in vs by the power of the holy Ghost so also Origen if he which beleeueth virtute spiritus sancti munitur be armed by the strength of the spirit he is sure to haue the fulnesse of ioy and peace likewise Haymo though he read in virtute in vertue as Origen doth yet he interpreteth it per virtutem by the vertue and power the same sense followeth Chrysostome erit bec ex spiritu sancto this is of the spirit and Theophylact spes ista à spiritu sancto stabilitur this hope is established by the spirit thus also Beza Martyr Pareus Osiander some by this vertue of the spirit vnderstand charitie which is shedde abroad in our hearts by the spirit but faith not charitie is the meanes to worke this peace and ioy in vs. 3. So euery way here is fulnes in the giver the God of hope fill you in the gift with all ioy in the ende that you may abound in the manner by the power of the holy Ghost Gorrh. 18. Quest. Why the Apostle doth thus insinuate himselfe that he was perswaded of the Romanes that they had such excellent gifts v. 14. I am perswaded 1. Two reasons may be yeelded why the Apostle giueth this singular commendation of the Romanes one is as Chrysostome saith quia sermonem multis locis asperiorem fererat c. because he had in diuers places spoken sharply vnto them he now vseth
the Romanes and other abominations c. 1. Martyr rather of the former speaches vttered in the former chapter touching the question about the vse of things indifferent but Pareus better ioyneth both together for speaking against chambring and wantonnes c. 13. he seemeth to haue relation to the inordinate life of Nero then beeing Emperor and of others among the Romanes and he spake beside somewhat roundly to the brethren before as c. 11. Be not high minded but feare c. 12. be not wise in your selues c. 14. destroy not the worke of God for meats sake and such like In part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. which Origen vnderstandeth of the things which Paul wrote of that he knew much more then he thought meete to write 2. the interlinearie glosse thus expoundeth ex parte perfectorum on the behalfe of those which are perfect 3. Lyranus ex parte i. breviter succinctè in part that is briefly succinctly 4. Gorrhan ex parte ecclesiae on the behalfe of the Church nor of mine owne 5. ex parte i. minus perfecte in part that is not perfectly and yet I was bold in respect of mine Apostleship Hugo this sense is worst of all for the Apostles writings proceeding from the spirit of God are in no respect imperfect this glosse the Romanists embrace who make the Scripture imperfect which error see further confuted among the controversies Contr. 9. 6. Wherefore this in part must be ioyned with the former word boldly not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue written and it signifieth no more but paulo audacius as Chrysostome and the Syrian interpreter or aliquantulum Erasmus Vatablus aliquatenus Beza somewhat boldly As one that putteth you in remembrance 1. The Apostle hauing by a voluntarie concession confessed he had boldly and freely written yet iustifieth this his libertie of speach both by the manner thereof he did it onely by way of putting them in minde of that which they knew not as one which tooke vpon him to teach the ignorant as also by the warrant of his calling that to this ende he had receiued grace 2. This commonefaction or putting in minde Haymo referreth to some things which he had written in some other epistles P. Martyr misliking Ambrose sense monere dixit non docere he said to put them in minde not to teach them for those things one may be put in minde of which otherwise he knoweth but for the present remembreth not he thinketh that S. Paul here sheweth that it was his office both to admonish them touching their manners and conuersation as also as a Pastor to instruct them but I thinke rather with Chrysostome that S. Paul doth by this tearme qualifie his office as if he should haue said modicum quid admonens putting you in minde a little he speaketh vnto them tanquam amicis aequalibus as to his friends and equalls as before c. 1.12 he thus in humilitie condescendeth vnto them I long to see you that I might bestow vpon you some spirituall gift and then he qualifieth this speach adding that I might be comforted together with you thorough our mutuall faith c. thus also M. Calvin he denieth that he vsurpeth the part of a teacher but of an admonisher which is to put thē in minde of things which otherwise are not vnknowne so Osiand Gualter Pareus with others and before them Lyranus non vos aliquid ignotum docens not teaching you any thing vnknowne but putting you in minde of that which you knew alreadie in habite Thorough the grace 1. this is the other argument whereby he qualifieth his boldness of writing from the authoritie of his calling and thus euerie where the Apostles speach fauoureth of humilitie he saith first I haue boldly written then in part and as putting you in remembrance onely neque his contentus and not content with this he addeth further thorough the grace c. as if he should haue said non ego in vos exurgo it is not I that do thus rise against you God hath commanded me 2. By grace here some vnderstand gratiam Apostolatus the grace of his Apostleship Lyranus his calling and office Tolet Gorrhan Chrysostome referreth it to the manner of his calling which was ex gratia of grace non mets meritis not by my merits Haymo vnderstandeth the excellencie of his gifts which he receiued more then any of the Apostles but rather whereas elswhere the Apostle nameth both grace and Apostleship c. 1.4 the grace both of his conversion and to be called an Apostle here by grace he expresseth both that he was receiued to mercie and grace in his conuersion and then put into Christs seruice beeing called to be an Apostle 1. Tim. 1.12.13 Gualter thinketh that it is called a grace in respect of others to whom it was a grace of God to haue such an Apostle sent vnto them but I take the former sense with Pareus Quest. 21. Of S. Pauls description of the Ministrie of the Gospel 1. v. 16. That I should be the Minister The Apostle here sheweth both the authoritie of his Apostleship and the execution thereof in the authoritie he expresseth fowre things the author God that had giuen him that grace the Minister Paul the ende to be the Minister of Christ and for whom toward the Gentiles then for the execution there is set forth the thing it selfe the divulgation of the Gospell the profit thereof the oblation of the Gentiles and the author and efficient thereof the holy Ghost 2. The Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a publike Minister and is before giuen vnto the Magistrate c. 13.6 but here the Apostle sheweth what manner of Minister he is ministring in the Gospell as it followeth in the next words and Chrysostome well noteth that the Apostleship was not conferred vpon the Apostle as a place of honour but of labour and seruice to haue care of others to bring them vnto God 3. Ministring the Gospel 1. the vulgar Latine readeth sanctifying the Gospel which they interpret sanctum esse ostendens shewing it to be holy and that the Gentiles must be sanctified by it Lyran. gloss interlin Tolet. 2 but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth operari sacris to minister and giue attendance of holy things which Chrysostomes interpreter rendreth sancte administrans ministring in the holy seruice of the Gospell Augustine readeth as Erasmus noteth consecrans consecrating the Gospell as if he should haue said ipsum mihi sacerdotium est praedicare Evangelium this is my Priesthood to preach the Gospell Chrysost. because the Iewes and Gentiles both boasted of their externall Priesthood and sacrifices the Apostle sheweth that his ministrie was farre more excellent beeing not occupied in sacrificing of beasts but in offring vp liuing men to be an holy sacrifice vnto God by their obedience 3. and this is fitly alleadged for the Apostles purpose that as no man vitio vertit sacerdoti c. doth seeme to
pro benedictione eleemosynam intelligere you may vnderstand for blessing almes c. but they adde further this aboundance of blessing to be vniuersa bona all good things digna benedictione i. laude worthie of blessing that is praise so they vnderstand blessing of the praise and commendation which their vertues were worthie of not actiuely of the blessing which the Apostle should conferre vpon them so also the Greeke scholiast I shall finde you omnibus bonis ornatos furnished with all good things M. Calvin also followeth this sense that the Apostle at his comming should reioyce quod spiritualibus Euangelij divitijs affluerent that they abounded in all spirituall riches of the Gospel But it is euident by the text it selfe that the Apostle saying I shall come in the aboundance of blessing that it sheweth rather what the Apostle shall bring with him then what he should there finde 3. Some referring it to S. Paul doe vnderstand this aboundance of blessing of the gift and power of miracles whereby the Apostle should come furnished to confirme the Gospel among them Ambrose so also Hugo miracula multa mihi dabit facere inter vos God shall giue me power to worke many miracles among you but in this sense this blessing should be too much restrained 4. Theodoret applyeth it to the many troubles and afflictions out of the which the Lord had deliuered Paul and so aboundantly blessed them but he speaketh of such blessing as he should receiue to bestow vpon them as Origen well saith venieutis gratia suscipientium merita pariter designantur both the great grace of the commer and the worthines of the receiuer is expressed 5. So then the Apostles meaning is that he should so come vt benedictione Evangelij impleam that I shall fill you with the blessing of the Gospel Oecum that he should come in abundantia honorum spiritualiuos in the aboundance of spirituall grace Lyran. he should afferre copiam spiritualium honorum bring then aboundance of spirituall things Martyr he hopeth adventum suum fore frugiferum that his comming vnto them shall be fruitfull Beza and Haymo well expound it by that place c. 1.11 I long to see you that I might bestowe vpon you some spirituall gift 6. Origen here further obserueth that the Apostle spake thus by the spirit and by the gift of prophesie supra hominem namque est haec scire de futuris for it is aboue mans teach to knowe concerning things to come that he should not onely come vnto them but come in the aboundance of blessing And indeede the Apostles going to Rome was reuealed by the spirit as S. Luke testifieth Act. 19.20 that he purposed by the spirit after he had bin at Ierusalem to see Rome also but his other purpose of going into Spaine was not by diuine reuelation but humane disposition and therefore it is probable he failed in the one as hath beene shewed before though not in the other Quest. 39. Of the Apostles request that they would ioyne in prayer with him v. 30. I beseech you by our Lord Iesus c. 1. It appeareth how much the Apostle was troubled in spirit vsing this vehement obtestation as to entreate them by the Lord Iesus and by the holy spirit not that the Apostle was so carefull for his life but because Ecclesia periculum in eo agisciebat he knewe nothing could happen vnto him without great danger of the Church 2. the force of this obtestation lieth herein that if they did not pray for him it would redound much to the dishonour of Christ and of the holy Ghost for â—o entreat one by a thing is to insinuate that the thing which is most deare vnto them will thereby receiue hurt or be wronged if he prevaile not in his request Pareus or he entreateth them by the ende which he propounded it was the cause of Christ which they ought to further by their praiers and the by efficacie of charitie whereby they were bound to performe this dutie toward him Tolet and in effect be chargeth them by the loue of Christ wrought in them by the holy Ghost to ioyne in prayer with him as if he should haue said si in eum creditis if ye beleeue in him if there be in you any charitie gloss interlin as the Apostle Phillip 2.1 more at large vseth the like obtestation if there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercie fulfill my ioy so that he presseth and vrgeth them three wayes by this vehement obtestation both in respect of their loue vnto Christ whom they should seeme to neglect in respect of the Apostle to whom they were bound in charitie and in regard of themselues who should be found not to haue those graces of the spirit in truth not bringing forth the fruit of them 2. For the loue of the spirit 1. Chrysostome obserueth that the Apostle naming Christ and the spirit and not the father doth insinuate that we should not be troubled when in like manner he nameth the Father and the Sonne without the spirit or the father alone because non semper eodem modo ponit sanctam Trinitatem he doth not alwaies in one and the same manner set downe the Trinitie 2. Chrysostome further taketh the loue of the spirit actiuely for the loue whereby the spirit hath loued vs for as the Father and the Sonne loued the world so likewise the holy Ghost but rather that loue and coniunction is here signified which is wrought by the holy Ghost in the members of Christ Martyr will haue the loue of the spirit to be taken for the spirit of loue as c. 9.31 the law of righteousnes is put for the righteousnesse of the lawe but this inversion of the words is not here necessarie 3. To striue with me by prayers 1. certamen vocat ferventem orationem he calleth a feruent prayer a strife he would haue them pray for him earnestly 2. and they must pray with feeling and compassion for they which pray eorum in se recipiunt personam c. doe as it were take their person vpon them for whom they pray Calvin and make their case their owne 3. and hereby is signified that maximum praesidium fidelis oratio that a faithfull prayer is the cheifest defense against the spirituall adversaries Bucer 4. Origen obserueth further that the Apostle vseth this word of striuing together in prayer because of the resistance of the spirituall adversarie obsistunt enim daemones in oratione c. for the euill spirits doe resist in prayer first that one be not found such as the Apostle speaketh to lift vp pure hands without wrath and if one doe obtaine so much as to pray without wrath vix est vt effugiat esse sine disceptatione t. sine superfluis cogitationibus yet that will hardly scape him to pray without doubting that is without vaine and idle cogitations for
thereby we are exhorted to beneficence 2. Cor. 8.9 to mutuall forgiuing one an other Ephes. 4.32 to loue Ephes. 5.23 to humilitie and modestie Philip. 2.5 to constancie in our profession 1. Tim. 6.13 2. Tim. 2.8 to faithfulnesse in our calling Heb. 3.7 to patience vnder the crosse Heb. 12.2 to meekenes 1. Pet. 2.21 3.18 so that we finde that saying to be most true omnis Christi actio nostra instructio euery action of Christ is our instruction Doct. 2. Of the manifold vse and profit of the Scriptures v. 4. That we through patience and consolation of the Scriptures might haue hope c. Like vnto this place is that 2. Tim. 3.16 where the Apostle maketh a fowrefold vse of the Scriptures it is profitable to teach to improoue to correct and instruct in righteousnesse the first two concerne doctrine the teaching of the truth and the convincing of error the other two belong vnto manners the correcting of vice and the instruction and edifying vnto holines so here the Apostle expresseth fowre benefits that come by the Scriptures doctrine patience consolation hope so Tertullian speaking of the manifold vse of the Scriptures coimus ad literarum divinarum commemorationem c. we runne together to the rehearsing of the diuine Scriptures as the condition of the present times doth giue vs occasion to remember them certe fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum inculcationibus densamus truely we doe nourish our faith with holy sayings erect our hope fasten our trust strengthen discipline by inculcating the precepts Doct. 3. The promises made vnto the Fathers in the old Testament were spirituall v. 8. Christ was the Minister of circumcision c. to confirme the promises made to the Fathers Then were not these promises onely or chiefely of temporall things but vnder them were shadowed spirituall for Christ did not by his comming restore vnto the Iewes any outward temporall blessings for at his comming they had other Lords to rule them the Romanes were their gouernours and immediately after our Blessed Sauiours death their countrey commonwealth and citie were destroyed The promises then made to the fathers as to Abraham concerning his seed and to Dauid for the continuance of the kingdome in his line and the rest were spirituall and by the Messiah spiritually to be performed and so all the promises of God in him were yea and Amen as S. Paul saith 2. Cor. 2.20 This may be obserued against those which thinke the bookes of the old Testament to be superfluous and vnnecessarie as containing nothing but terrene and temporall promises Doct. 4. Of the diuine nature and power of Christ. v. 12. He shall rise to raigne ouer the Gentiles and in him shall the Gentiles trust c. The Prophet in these words ascribeth diuine power vnto Christ for he is not visible in the world and yet he shall raigne among the nations yea they shall trust in him then he consequently must be able both to heare and helpe them God onely must be trusted in and be beleeued vpon as our Sauiour himselfe saith Ioh. 14.1 Ye beleeue in God beleeue also in me Doct. 5. That Christians in this life are kept vnder hope they haue not full fruition of that which they hope for In him shall the Gentiles hope or trust We then in this world liue onely by hope as the Apostle saith Rom. 8.24 We are saued by hope hope that is seene is not hope non ergo in praesenti seculo faelicitatas nostra quaeri debet our happines thē is not to be sought in this life Gualter but we hope for things which are not seene which hope of ours is supported by faith and our faith preserued and vpheld by the spirit who is the earnest of our saluation Doct. 6. The holy Ghost prooued to be God v. 13. That ye may abound in hope thorough the power of the holy Ghost In that God is said to fill them with ioy thorough the power of the holy Ghost it followeth euidently that the holy Ghost is God for the God of hope worketh hope in the power of the spirit not that the holy Ghost is the organe or instrument of God but that there is one and the same power of God the father and of the holy spirit for the spirit distributeth to euerie one as he will 1. Cor. 12.11 but this is a diuine power to giue vnto euery one as he will so then in that God is said to worke in and through the power of the spirit it sheweth a diuersitie of person but not a difference of power Doct. 7. Of the dutie of Ministers in preaching the Gospel v. 16. Ministring the Gospel of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly labouring in holy things whereby is set forth what the speciall dutie of the ministers of the word is to labour in the word and doctrine it is not to sacrifice in the Masse as Popish Priests nor to medele in worldly affaires leauing the preaching of the Gospel as many Pastors of the Church doe but their calling is to minister in the Gospel Gualter here noteth well Nec pro fidis Christi ministris haberi possunt qui post habita verbi praedicatione circa alia negotia occupantur c. they are not to be counted for the faithfull ministers of Christ which leaving the preaching of the word are occupied about other affaires which doe not edifie the Church and doe call them from their dutie c. Ministers then as Gods souldiers should not entangle themselues with the affaires of this life 2. Tim. 2.4 Doct. 8. What the Ministers conversation ought to be Origen vpon these words ministring the Gospel c. obserueth well that as the Priests in the law did provide that the sacrifice which they offered was without blemish that it might be accepted so they which preach the word must haue care ne quod in docendo vitium ne quae in ministerio culpa nascatur sed sua primum vitia iugulet vt non solum doctrina sed vitae exemplo discipulorum salutem oblationem suam acceptam faciat Deo that there be no fault committed in teaching nor any offence in his Ministrie but that he first doe slay and mortifie his owne sinnes that not onely by doctrine but by example of life he may make his oblation the saluation of his disciples acceptable vnto God c. for Ministers are like a citie set vpon an hill that cannot be hid Matth. 5.14 Doct. 9. That the course of the Gospel cannot be hindered v. 19. From Ierusalem round about to Illyricum I haue caused to abound c. Herein appeareth the singular power of God who by the preaching of S. Paul conuerted so many idolatrous nations to the knowledge of Christ which worke Satan by all his malice could not hinder as our Blessed Sauiour said when he had sent forth his disciples to preach that he sawe
v. 5. he was wounded for our transgressions and it followeth he was broken for our iniquities and againe the chasticement of our peace was vpon him and with his stripes are wee healed verse 6. the Lord hath laied vpon him the iniquities of vs all verse 8. For the transgression of my people was he plagued v. 10. he shall make his soule an offering for sinne v. 11. he shall beare their iniquities v. 12. he bare the sinnes of many and praied for the transgressors what could be more euidently expressed or how in more full and effectuall tearmes could the force and efficacie of Christs death redeeming and iustifying vs from our sinnes be described 3. Controv. Against the enemies and adversaries to the Scriptures the Marcionites Libertines with others v. 4. Whatsoeuer is written c. Those heretikes which impugne the Scriptures doe either condemne them as vnnecessarie or of no vse or reiect them as superfluous for such as are perfect or hold them as defectiue and imperfect and such as haue neede of other helps and supplies the first are the Manichees and Marcionites which condemne the bookes of Moses and the old Testament the second the Libertines which doe cleaue vnto their fantasticall dreames which they call revelations and say the Scriptures are onely for such as are weake the third are the Romanists which doe beside the Scriptures receiue many traditions which they call verbum Dei non scriptum the word of God not written which they make of equall authoritie with the Scriptures 1. Against the first Origen in his commentarie here sheweth how the things written aforetime in the old Testament were written for our learning and giueth instance of these places Thou shalt not muzle the mouth of the oxe c. which S. Paul applieth to the Ministers of the Gospel 1. Cor. 9. and that allegorie of Abrahams two sonnes the one by a free woman the other by a bond which S. Paul expoundeth of the two testaments Gal. 4. and that of Manna and the rocke which signified Christ 1. Cor. 10. by this induction Origen confuteth those heretikes which refused the old Testament 2. The Libertines also and Anabaptists are confuted which thinke the Scriptures serue onely for the weake seeing the Apostle who counteth himselfe among the strong v. 1. here saith whatsoeuer is written is written for our learning the Apostle confesseth that he among the rest receiued instruction and learning from the Scriptures Those then are impudent and shamelesse creatures which doe take themselues to be more perfect then S. Paul as needing not the helpe of the Scriptures 3. Our adversaries the Papists are here in an other extreame for as the Libertines allow the Scriptures onely for the vse of the simple so they contrariwise denie them to the simple and vnlearned and challenge a propertie in them onely to themselues that are professed among them of the Clergie and to such other to whome they shall permit the reading of the Scriptures But S. Paul here writing to the whole Church of the beleeuing Romans both learned and vnlearned both Pastors and people saith generally they are written for our learning and so our blessed Sauiour speaking vnto the people of the Iewes saith Search the Scriptures Ioh. 5.39 And as for that other part of Pharisaicall leauen in adding vnwritten traditions beside the Scriptures it is also reiected by warrant of the Apostles words here whatsoeuer things are written are written for our learning things then not written are not for our learning as hauing no certentie nor foundation And S. Paul els where setting forth the manifold vse and profit of the Scriptures addeth That the man of God may be absolute and made perfect c. 1. Tim. 3.17 if perfection of knowledge and to euery good worke may be attained vnto out of the Scriptures all other additions are superfluous See further hereof Synops. Centur. 1. err 12. 4. Controv. Of the authoritie of the Scriptures that it dependeth not vpon the approbation or allowance of the Church Whatsoeuer is written c. From hence also may be confuted an other point of Popish doctrine that the Scriptures receiue their authoritie and allowance from the Church for the word of God in the Scriptures is sufficient of it selfe and we doe beleeue the Scriptures because we are perswaded by the Spirit of God speaking in the Scriptures that they are the word of God 1. For if the Scriptures should receiue their authoritie from the Church then it would follow that God must submit himselfe to the iudgement and approbation of men and the Prophet Dauid saith Euery man is a lyer can they then which are natura mendaces lyers by nature giue approbation and authoritie to the truth and further seeing faith commeth by hearing of the word of God Rom. 10.17 and the faithfull are begotten by the immortall seede of Gods word as the holy Apostle Saint Peter saith how can they that are begotten beget credite and authoritie vnto that which first begat them 2. We graunt that there are certaine motiues and externall inducements to prepare vs to this perswasion of the Scriptures that they are the word of God as 1. That they were written by Prophets which were stirred vp of God and inspired with his spirit for how otherwise could plaine and simple men as Amos that was a keeper of cattel the Apostles that were fisher men be made able to such great workes 2. they were confirmed by miracles 3. the predictions of the Prophets as of Daniel and the rest were fulfilled in their time and place but God onely can foretell and foreshew things to come 4. Beside the Scriptures haue beene miraculously preserued as the bookes of the Law in the time of the captiuitie and vnder the tyrannie of Antiochus that committed them to the fire so since both the old and new Testament haue beene by impious Tyrants as Iulian the Gothes and Vandales sought for to be vtterly extinguished but yet God hath preserued them whereas many humane writings of Philosophers Historiographers and others haue perished by fire as when Ptolomes librarie was burned at Alexandria and by other casualities 5. adde hereunto the consent of all nations that haue receiued the Christian faith who with one consent haue acknowledged the Scriptures for the word of God All these and such other motiues may be inducements vnto vs at the first to receiue the Scriptures but the full perswasion is wrought in vs by the spirit of God in the reading and learning of the Scriptures themselues that we may say touching these motiues as the Samaritanes did vnto the woman that called them to see Christ that they beleeued him not so much vpon her report as for that they had heard him themselues Ioh. 4. 3. But that saying of Augustine will be obiected Evangelio non crederem nisi Ecclesiae Catholicae me commoverit authoritas I had not beleeued the Gospel if the authoritie of the Catholike Church had not mooued mee I answer
wrought by our Sauiour and his Apostles and yet require now signes still 3. Augustine giueth these two reasons why it pleased not God that the power of miracles should continue still ne animus semper visibilia quaereret least the minde should alwayes seeke and looke after visible things eorum confuetudine frigesceret genus humanum quorum novitate flagravit and least that those things by continuall custome and vse should growe cold which by their strangenes at the first enflamed mankind de ver religion c. 25. 4. But it will be obiected that the gift of miracles is yet to be seene in the Popish Church I answer with Augustine that the miracles which they boast to be done at the tombes reliques and images of their Saints are either portenta mendacium spirituum vel mendacia falacium hominum prodigious workes of lying spirits or the fables and lies of deceitfull men they are either cousening and deceitfull trickes or wrought by the operation of Sathan as the Apostle describeth Antichrist 2. Thess. 2.9 whose comming is by the working of Sathan withall powers and signes and lying wonders And such wonders as are wrought for the confirmation of a false worship as to maintaine idolatrie we are not to regard Deut. 13.2.3 Controv. 13. Against the vaine pompe of the Popish Pontificall ornaments v. 19. With the power of signes and wonders c. Chrysostome hereupon well obserueth sacerdotij met symbola ostendere possum non tunicas talares mitram cidarim c. I can shewe the signes of my preisthood not long garments a miter a priestly bonet such as the Priests of the Lawe were adorned with but signes and wonders and the power of the spirit in word and deede both in life and doctrine c. like as then the Priests of the Iewes had no other signes but their Priestly garments their miters phylacteries and such like but knowledge they had none nor sanctitie of life so the Popish prelacie is descerned at this day by their palles crozier flaues miters rings and such like but to preach the word and to adorne the same with holy religious and pious acts is a rare thing in that Pontificall order Controv. 14. Of the idle boastings and vaine glorious excursions of the Iesuites v. 20. I enforced my selfe to preach the Gospel not where Christ was named c. As S. Paul beeing called to be an Apostle preached the Gospel where it had not beene so much as heard of so the Popish Iesuites or rather Iudasites doe boast of their conuersion of the Indians and preaching vnto people that neuer heard before of Christ but there is great difference betweene S. Pauls preaching and theirs 1. he was an Apostle sent to preach the Gospel with the rest to the whole world they are no Apostles 2. he was sent by Christ they came from Antichrist 3. S. Paul preached the truth of the Gospell they publish their owne doctrines and superstitious errors 4. the Apostles conuerted nations and made them the servants of God but they make their conuerts by their superstitious doctrines the children of hell more then before as the Pharisies did their Profelytes Matth. 23. Controv. 15. Against the pompous processions and Persian like traine of the Popes Legates and Cardinals v. 24. And to be brought on my way thitherward by you Pet. Martyr here by the way toucheth the vaine pompe and ostentation of the Cardinals in their viages and embassages much vnlike the companie which S. Paul here required of the Romanes 1. he desireth no pompous traine with haukes hounds or sumpture horse and such like but such companions as he might conferre with in the way touching spirituall matters but the other ride rather like Princes then spirituall Pastors and the ende of their embassage is not to plant the faith but rather to supplant it and to stirre vp to warre and set one Prince against another 2. S. Paul went to Ierusalem to carrie almes and releefe but the Popes Legates come to pill and poll 3. S. Paul preached in his embassage but the Popes Legates and Cardinalls preach not 4. he converted many to the knowledge of Christ but they pervert many and drawe them from Christ. Controv. 16. Against the Anabaptisticall communitie v. 27. Their debters are they S. Paul sheweth what great equitie there was that the Gentiles should communicate vnto the beleeuing Iewes of their carnall things seeing they were made partakers of their spirituall so by the same reason the poore members of Christ which enioy the same spirituall things with vs should also haue their part with vs in our temporall possessions but this maketh not at all for the confused communitie which the Anabaptists would bring in there is great difference betweene the propertie and possession and the fruit and vse thereof the propertie may be seuerall and yet the vse common as occasion shall serue and neede require The tribes of Israel had their proper and peculiar possessions yet they were to extend the vse of their goods vnto their poore brethren And if the right and interest in lands and goods should be common it would breede an horrible confusion and disorder But God is not the author of confusion 1. Cor. 14.33 and he would haue all things done in order v. 20. Controv. 17. Against the invocation of Saints v. 30. That you would striue with me by prayer c. The Romanists hence would picke out an argument for the invocation of Saints If S. Paul doth invocate and call vpon the Romanes to pray for him much more may we call vpon and vnto Saints to pray for vs But there is great difference betweene S. Pauls request made here to the Romanes and the superstitious invocation of Saints 1. he doth not with any religious devotion or adoration entreat this but onely with a charitable affection as one Christian may mooue an other 2. he speaketh not to the dead but to the living 3. he doth not cast himselfe wholly vpon their prayers but desireth them onely to ioyne with him in prayer but the Papists will not say that they ioyne with the Saints in prayer whom they make their mediators 4. this mutuall prayer of one for an other is agreeable to the will and commandement of God but the invocation of the dead is against it as the Prophet Isay saith 8.19 should not a people enquire of their God should they for the liuing consult with the dead Controv. 18. Against the merit of prayers v. 30. That you would striue with me by prayers c. Origen noteth that the Apostle entreateth the Romanes to pray for him qui erant inferiores meritis which were farre inferiour in merit whereupon Pet. Martyr inferreth well vim precum non constare meritis that the force of prayers depend not vpon mens merits for S. Paul was as Origen saith apostolocis praeditus meritis endued with Apostolike merits that is with Apostolike graces and yet he desireth to be holpen by their prayers
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
Chapter 1. qu. Of the generall scope and intendment of the Apostle in this Chapter 2. qu. How S. Paul prayeth for their saluation whom in the former Chapter he sheweth to be reiected of God 3. qu. Why the Apostle doth thus insinuate himselfe by professing his loue to the Iewes 4. qu. How the Iewes are said to haue zeale but not according to knowledge 5. qu. Why the Iewes ar said to stablish their owne righteousnes v. 3. 6. qu. How Christ is said to be the end of the lawe 7. qu. How Christ is said to be the end of the lawe seeing the Law requireth nothing but the iustice of workes 8. qu. That Christ is not the end of the law that we by grace in him should be iustified in keeping of the law 9. qu. What life temporall or spirituall is promised to the keepers of the law v. 5. 10. qu. Whether Paul did of purpose alledge that place of Moses Deut. 30.12 or allude onely vnto it 11. qu. Whether Moses in that place directly speaketh of the righteousnes of faith 12. qu. By what occasion Moses maketh mention in that place of the Gospel and of the meaning of the words 13. qu. Of these words the word is neere thee c. 14. qu. How Moses that preached the law is alleadged for iustification by faith 15. qu. How Christ is to be confessed 16. qu. How Christ is saide to be raised by God 17. qu. Whether to beleeue in the heart be not sufficient vnto saluation without confession of the mouth 18. qu. Of these words Whosoeuer calleth vpon the name of the Lord shall be saued v. 13. 19. qu. Of the gradation vsed here by the Apostle v. 14. and the occasion thereof 20. qu. Of these words v. 15. how beautifull are the feete c. whether it be rightly cited out of the Prophet 21. qu. Of these words v. 16. but they haue not all beleeued our report c. 22. qu. Of the saying of the Prophet Isai Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 23. qu. Whether all faith come by hearing 24. qu. Whether the Apostle meane the Iewes or Gentiles Haue they not heard v. 18. 25. qu. Whether that place of the 19. Psal. their sound went through all the earth be rightly cited by the Apostle 26. qu. Whether the Gospel were preached to all the world in the Apostles time 28. qu. How God prouoked the Iewes to envie by the Gentiles v. 19. 29. qu. Of these words Isaias is bold c. v. 20. 30. qu. Of these words All the day long haue I stretched forth my hands c. v. 21. Questions vpon the 11. Chapter 1. qu. Of the scope and intent of the Apostle in this chapter 2. qu. Why the Apostle maketh mention of the tribe of Beniamin whereof he was 3. qu. How God is saide not to cast off that people whome he knew before v. 2. 4. qu. Of Elias complaint vnto God concerning Israel 5. qu. Of Gods answer vnto Elias 6. qu. Of the Apostles collection inferred out of this answer made by Elias 7. qu. Of these words If of grace it is no more of works c. 8. qu. How it is said Israel obtained not that he sought v. 7. 9. qu. Of these words v. 8. As it is written God hath giuen them the spirit of slumber whence it is taken 10. qu. How God is said to send the spirit of slumber to giue eares not to heare c. 11. qu. Of the meaning of these words Let their table be made a snare c. v. 9. 12. qu. Whether it be lawfull to vse any imprecation as Dauid doth here 13. qu. Of the ende of the stumbling of the Iewes v. 11. 14. qu. How the stumbling and falling of the Iewes brought saluation to the Gentiles 15. qu. How the Iewes were prouoked to follow the Gentiles 16. qu. What is meant by the diminishing of the Iewes and their abundance v. 12. 17. qu. How it standeth with Gods iustice to cast off the Iewes that the Gentiles might enter in 18. qu. Why the Apostle maketh mention of his Apostleship and how he is said to magnifie his office v. 13. 19. qu. What the Apostle meaneth by these words v. 15. What shall the receiuing be but life from the dead 20. qu. What the Apostle meaneth by the first fruits and the whole lumpe the roote and the branches 21. qu. How the roote can make the branches holy seeing many branches did degenerate and by nature all are vnholy branches 22. qu. How Abraham is said to be the roote to be grafied into whereas we are said to be grafied into Christ c. 6.5 23. qu. What S. Paul meaneth by the wild olive and the grafting of it in v. 17. 24. qu. Of the meaning of these words Thou bearest not the roote but the roote thee 25. qu. Of these words v. 22. If thou continue in his bountifulnes 26. qu. Of the meaning of these words v. 24. was grafted contrarie to nature 27. qu. What mysterie the Apostle here meaneth I would not haue you ignorant of this mysterie v. 25. 28. qu. Whether toward the end of the world the whole nation of the Iewes shall be converted 29. qu. Of the testimonies here cited by the Apostle how they are alleadged whence 30. qu. Of these words v. 28. As touching the Gospel they are enemies for your sakes c. 31. qu. Of the meaning of these words The gifts and calling of God are without repentance v. 24. 32. qu. Of the meaning of these words v. 31. So now how haue they not beleeued by your mercie 33. qu. How God hath concluded and shut vp all in vnbeleefe v. 32. 34. qu. Of the Apostles exclamation v. 33. The deepenes of the riches c. 35. qu. How these words must be vnderstood Of him through him and for him are all things c. Questions vpon the 12. Chapter 1. qu. Why the Apostle vseth entreatie saying I beseech you brethren by the mercies c. v. 1. 2. qu. Why the Apostle addeth By the mercies 3. qu. Of sacrifices in generall v. 1. vpon these words A liuing sacrifice c. 4. qu. The generall obseruations of the sacrifice which the Apostle here requireth 5. qu. OF the conditions of this spirituall sacrifice in generall 6. qu. How we must not fashion our selues to this world v. 2 7. qu. Of our transforming by the newnes of minde 8. qu. Of these words That ye may prooue what the good will of God is acceptable and perfect c. v. 2. 9. qu. What the Apostle vnderstandeth by grace I say by grace c. 10. qu. What it is to vnderstand aboue that which is meete to vnderstand v. 3. 11. qu. What is vnderstood by the measure of futh 12. qu. Of the similitude which the Apostle taketh from the members of the bodie 13. qu. Of the best reading of the 6. v. seeing then we haue gifts which are diuers c. 14. qu. Of
that this Epistle was written by Paul and is of diuine authoritie by the epistle it selfe 2. contr That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof 3. contr Against the Ebionites which retained the rites and ceremonies of Moses 4. contr Against the Marcionites that reiected the lawe of Moses 5. contr Against the Romanists which depraue the doctrine taught by S. Paul in his Epistle 6. contr Against Socinus that blasphemously subverteth the doctrine of our redemption by Christ and iustification by faith 7. contr Whether Paul may be thought to haue beene married Controversies vpon the 1. Chapter 1. contr Against the Manichees which refuse Moses and the Prophets 2. contr Against Election by the foresight of workes 3. contr Against the Nestorians and Vbiquitaries 4. contr Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania 5. cont Against the Marcionites that Christ had a true bodie 6. contr Against the Apollinaâ—â—sts that Christ had no humane soule 7. contr That the Romane faith is not the same now which was commended by the Apostle 8. contr That the Pope is not vniversall Bishop 9. contr Against the Popish distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue v. 9. whom I serue in my spirit 10. contr That God onely spiritually is to be serued and worshipped 11. contr Of the vaine vse of Popish pilgrimages 12. contr None to be barred from the knowledge of Gods word 13. contr Against diuerse hereticall assertions of Socinus touching the iustice of God 14. contr Against inherent iustice 15. contr That the Sacraments did not conferre grace 16. contr That faith onely iustifieth 17. contr How the Gospel is the power of God to salvation to euerie one that beleeueth 18. contr Of the difference between the law and the Gospel 19. contr Whether by naturall meanes the Gentiles might haue attained to the knowledge of the onely true God without the speciall assistance of Gods grace 20. contr Against some Philosophers that the world is not eternall 21. contr Against the adoration and setting vp of images in Churches and places of prayer v. 23. they turned the glorie of the incorruptible God to the similitude of an image 22. contr Of the corrupt reading of the vulgar Latine translation v. 32. 23. contr Against the Popish distinction of veniall and mortall sinnes Controversies out of the 2. Chapter 1. contr Against the power of freewill in good things 2. contr Of iustification by the imputatiue iustice of faith 3. contr Against the merit of workes 4. contr Which are to be counted good works 5. con Whether any good works of the faithfull be perfect 6. contr Whether men ought to doe well for hope of recompence or reward 7. contr Against iustification by workes vpon these words v. 13. Not the heares of the lawe but the doers shall be iustified 8. contr That it is not possible in this life to keepe the lawe 9. contr Whether by the light of nature onely a man may doe any thing morally good 10. contr Of the imperfection of the vulgar Latine translation 11. contr That the Sacraments do not conferre grace 12. contr That the Sacraments depend not vpon the worthines of the Minister or receiuer 13. contr Against the Marcionites and other which condemned the old Testament and the ceremonies thereof 14. contr Against the Anabaptists which reiect the Sacraments of the newe Testament 15. contr That the want of Baptisme condemneth not 16. contr That the wicked and vnbeleeuers eate not the bodie of Christ in the Sacrament Controversies vpon the 3. Chapter 1. contr That the Sacraments of the old Testament did not iustifie ex opere operato by the work wrought and so consequenly neither the newe 2. contr Of the Apochryphall Scriptures 3. contr That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist 4. contr That the Romane Church hath not the promise of the perpetuall presence of Gods spirit 5. contr The Virgin Marie not exempted from sinne 6. contr The reading of the Scripture is not to be denied to any 7. contr Against the adversaries of the law the Marcionites and other heretikes 8. contr Against the counsels of perfection 9. contr Against the Pelagians which established free-will 10. contr That the vertue of Christs death is indifferently extended both to sinnes before baptisme and after 11. contr That the beleeuing fathers before Christ were not kept in Limbo 12. contr Against the Marcionite heretikes 13. contr Against the Novatian heretikes 14. contr Against inherent iustice 15. contr Against the Popish distinction of the first and second iustification 16. contr Against the works of preparation going before iustification 17. contr What iustifying faith is 18. contr What manner of faith it is that iustifieth 19. contr Of the manner how faith iustifieth 20. contr Whether faith alone iustifieth 21. contr How S. Paul and S. Iames are reconciled together 23. contr Against Socinus that Christ properly redeemed vs by paying the ransome for vs and not metaphorically 23. contr That Christ truely reconciled vs by his blood against an other blasphemous assertion of Socinus Controversies out of the 4. Chapter 1. contr That the Apostle excludeth all kind of workes from iustification 2. contr Whether blessednes consist onely in the conversion of sinners v. 7. 3. contr Whether sinne is wholly purged and taken away in the iustification of the faithfull 4. contr Against workes of satisfaction 5. contr Of imputatiue iustice against inherent righteousnes 6. contr That the Sacraments doe not conferre grace by the externall participation onely 7. contr That there is the same substance and efficacie of the Sacraments of the old and newe Testament 8. contr That circumcision was not onely a signe signifying or distinguishing but a seale confirming the promise of God 9. contr Whether circumcision were availeable for the remission of sinne 10. contr Of the presumptuous titles of the Pope calling himselfe the father and head of the faithfull 11. contr Against the Chiliasts or Millenaries that hold that Christ should raigne a 1000. yeares in the earth 12. contr Of the certaintie of faith v. 16. that the promise might be sure 13. contr Whether faith be an act of the vnderstanding onely 14. contr That iustifying faith is not a generall apprehension or beleeuing of the articles of the faith but an assurance of the remission and forgiuenesse of sinnes in Christ. 15. contr That faith doth not iustifie by the merit or act thereof but onely instrumentally as it applyeth and apprehendeth the righteousnesse of Christ. 16. contr The people are no to be denied the reading of the Scriptures 17. contr Against the heretikes which condemned the old Testament and the author thereof 18. contr Whether iustification consist onely in the remission of sinnes 19. contr Against Socinus corrupt interpretation of these words v. 25. was deliuered vp for our sinnes 20. contr Piscators
410 14. the wind 50. raptum 413.6 Iphicrate 414.46 all sinne 415 9 strong 418.6 should haue 420.50 in duritie 430. curiously f. earnestly 440.20 wherefore f. whereas 441.31 is f. of 442 56. Thus then f Then seeing 459 39 circumcision 465. bashar f. bashur 466. operation f. expectation 469 of â—ne f. Ive Centur. 5. f. 3.470 tobel f. tobel 471.53 which is f. with it is 478.13 mind f. word 479.25 whence f. where 38. safe f. sure 482.23 with f. which 485.32 titulare 488.37 any f. a. 489.30 ascribeth it not 490. impetum 492.6 Sidoniniaus f. Sodomites 497.27 exp to and. 499.30 interpretation 502.25 nation f. nature 41. Gentiles f. Iewes 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 503.42 a reason f. occasion 504. they f. their 506.25 of grace 507. fractorum 509.38 find out 40 infiltando 43. referreâ— 512 â— â—â—â—sion 51â— 4 impenitienda 11. repented of 49. explication 515. iniecerit 519.56 eternall 531. contribuo 537. saguina f. sanguina 539.11 conscilarium 540.37 clause 542.14 that he 544. on teaching 549.50 fratrem f. proprium 55◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551.28 in obâ—â—â— 554.1 Psalliaâ— 3. fall f. fault 555.19 communicate 32 yea the. 567 44. mal ficij 18 non sua c perdunt 577.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. provision 580. emanavit 581.35 causes f. clauses 587 30 debitum f delictum 596.18 hunc 45 exp that 50 omnem hominum 597.57 constancie f conscience 601.32 doe f may v 33 exp for 602 23 extorta extorted by c 604 2 decipere 8 directiva 609 8 exercise f excuse 32 exp rather 615 11 Iudis 619 43 were not 620 9 liberalitie 623 5 beloued 25 itineribus pedestribus 625.50 〈◊〉 641.44 could f. would 643 18 not now 48 over f euen 646 44 ipsa 649 30 feret f. fecerit 37 ends f. orders 65â— 48 Cleâ—â—â— f. Clemen 656 34 constituti 663 44 vnionis adoptionis 664 5 mercatur 668 24 time f. tearme 669 20 simplicitie 671 35.3 f. 5.673 â—0 numbring f. maintaining 675 46 world 57 crosse f. curse 654 49 fâ—cerat 690 41 Act 9 f. 29 691 46 acervos â—â—3 6 〈◊〉 693 8 misericordiam expectant 704 8 felicitas 723 18 whence f when 722 50 in f. a 724 17 annotation 725 4 Pallis 5 haue f. of 724 50 irreprehensibilis f. irreprehensibili 727 3 censetur 729 2 permanenduâ—â— â—6 them f. thence 43 but f. by 735 â—4 preferre 737.5 secula 20. velati 738.55 massas 740.34 is to be Non potest quisquam mare navigare increpidus nisi qui ante in fluminibus navigarit Ambros de Abraham lib 4. Sicut frumentú gemino molarum opere curatum niteâ—cir Hierome 〈◊〉 Prophetis Euangelio non tria sed vnum tabernaculum hom 5. in Leuit. Mark 14.15 Diuinae Scripturae triplicem habent gratiam deliciotae ad faporem solidae ad nutrimentú efficacesad medecinam in Cantic ser. 67. In Scripturis tibi loquitur Deus non minore fide quam si tibi ore ad os loqueretur de duplic Martyr Ecclesiae victoria est vos aperte dicere quod sentitis c sententias vestras prodidisse superasse est Hierome ad Cresiphon Zachar. 4.7 9. Nondum vindicatus est qui vindicat qâ—t in coeliâ— adoratur nondum vindicatur in terti de bon pattent Ille haereticum interficit qui haeriticum non patitur nostra autem correctio viuifecatio est lib. 3. â—on Pâ—lag Ingemui tantá nobis in esse negligentiam vt nec veritatem possemus astrucre cum alij valeant pro veritate inculcare mendacium de vir perfect Tanta debet esse merces euangelizantis regnum qua neque contristetur neque txtollatur in 1. Tim. 3 Illam stellam seruantes quae Magos perduxit ad Christum Act. 10.15 2. Pet. 3.15 1. Cor. 3.2 de sanct ser. 2â— in cap. 1. epist. ad Roman morali 2. Thess. 3.1 Hâ—mil de princip Apost rom 3. edit Parisien whether S. Paul wrote any Epistle to the Laodiceans lib. de Monog lib. 1. contr Iovinian lib. de oper Monach. initio coÌ„ment in epistol ad Titum see Synops. pag. 2055. edit 3. lib. 25. Moral cap. 17. 1. Doct. Of diuerse kindes of seruice 2. Doct of diuerse kindeâ— of callings 3. Doct. Of the difference betweene Apostles and other Pastors 4. Doct. The Father Sonne and holy Ghost one God 5. Doct. Christ God 6. Doct. Of the Gospel and the nature thereof 7. Doct. Christ God and man 8. Doct. Of the vnion of Christ 〈…〉 9. Doct. Of the 〈…〉 of the properties of Christs diuine and humane nature 10. Doct. Of prayer how it ought to be made 11. Doct. It is lawfull to take an oath 12. Doct. Meanes must be ioyned with prayer 13. Doct. Gods prouidence worketh by contrarie meanes 14. Doct. How the Apostles alleadged Scriptures 15. Doct. Of the diuers kindâ— of the knowledge of God 16. Doct. Of the diuers kindes of Idolatrie He that is guilty of the same sinnes 〈◊〉 condemn another but therein he also iudgeth himselfe No respect of persons with God in the elecâ—â—on of his Of their sinne of the last iudgment True doctrine not to be condemned for euill life Of the baptisme of infants Of the baptisme of the flesh and of the spirit Perer. disput 15. numer 73. 1. Obser. Some mens vnbeleefe hurteth not the faith of others 2. Obser. He that teacheth the truth must meet with the obiections of the aduersaries 3. Observ. We must trust God of his word 4. Observ. Not to accuse God but our selues 5. Obser. Ministers must not giue ouer though in some their labour be in vaine 6. Obser. How the Minister sometime in his discretion must make himselfe as one of the number 7. Observ. The lawe first to be preached 8. Observ. That the doctrine of iustification by faith onely is not enemie to good works 1. Observ. That our sinnes hinder our beatitude 2. The hope of our celestiall inheritance should qualifie our outward wants in this world 3. Neuer to cast off our hope â— to distrust in God 4. We must giue glorie and praise to God for all his benefits 5. The Scriptures are diligently to be searched of all 6. Our true consolation is that our sinnes are pardoned in Christ. 7. Christ dying for sinne doth teach vs to die vnto sinne Augustin de spirit liter c. 31. lib. 15. de Trinit cap. 16. Hier. epist. 151. lib. 13. de ciuit Dei c. 23. August lib. 4. cont 2. epist. Pelag. c. 4. lib. 3. de remission peccat c. 123. Bellar. lib. 4. de amiss grat c. 15. lib. de amist grat c. 10. com 3. lib. de correct grat c. 13. disput 1. num 2. Bernard serm de fallac pres vitae Calvin slaundered by Pererius August de nat grat 14. Hierom. lib. 2. contr Iovin Whether Salomon was a reprobate homil 2. de fest omnium sanct Matth. 5. â—â—â— Hexapl. in Exod in c 32. v. 31. lib. quis rerum divinarum fit haeres Ad Simplic lib. 1. qu. 2. Bellar. lib. 1. de amiss grat c. 12. in fine Bellarm. lib. 2. de amiss grat cap. 13. de natur Sâ—gâ— cap. 12. Hug. de S. Vict. lib. 1. de sacram par 5. c. 27. lib. 3. cont 2. epist. Pelag. c. 7. lib. 1. cont 2. epist Pelag. c. 21. lib. 2. de grat liber c. 17. Synops p 822. lib. de praedest grat c. 16. de persever lib. 2. c. 11. pag. 356. Wherein the Blessed Trinitie worketh ioyntly wherein seuerally lib. 4. de iustificat c 7. The Gospell to the world within the space of 20. or 30. yeares lib 3. cont 2. ep Pelag c. 7. serm de confes fidei Whom the Apostle meaneth by the God of this world 2. Cor. 4.4 The Gentiles should haue beene called though the Iewes had 〈◊〉 beene 〈◊〉 Origen confuteth one error by an other lib. 13. de Trin. cap. 2. Sermon 66. Commentar 2d Galat. 2. â—â—qui â—â—r Ambros de primatu ordiâ—as non potestatis Ad Salvinam In 16 c. ad Rom. 〈◊〉 catalog 1 a. dâ—spâ—â— c. 16. De sanct ser 26. In 16. c. ad Rom. moral vltiâ—n De diuers serum 41. 1. Cor. 15.10 Philip. 2.17 De sanct ser. 28. epist. 243. Cyprian de singularit Clerie cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comment in 16. ad Roman Ephes. 4.23 Whether the offices of Pastors and Doctors ought necessarily and perpetually to be distinguished in the Church Of hope and the nature thereof Of patience Reasons moouing vnto patience Of praier What it is to pray continually Why the Lord deferreth the requests of his children Heb. 13.4 in diatrib advers Luther Whether it be lawfull for one vniustly imprisoned to breake prison Why the Gentiles made the gods the authors of their lawes What is to be required in iudgement Of the excelleÌ„cie of lawes How war is to be enterprised The Ministers of the Church are not to attempt any thing by the sword Kings may be admonished of thâ—â—â— faults so it be done with reuerence Ministers of the Church 〈◊〉 not bound to 〈◊〉 unicate holy things to Tyrants * Heb. 13.17 Kings are not to be censured by excommunication Princes excommunicate by the Pope are notwithstanding to be obeyed of their subiects Whether the lawe commandeth vs to loue the Angels The Magistrates authoritie is empayred not confirmed by the exemption of Ecclesiasticall persons Stapl. repetit schol contr 2. qu. 5. art 1. How farre the Ecclesiasticall persons may deale in ciuill matters Why the Lord would not haue Dauid to build him an house Whether penll lawes bind in conscience Whether Christ be to be imitated in all his workes Difference betweene a weak faith and a false faith August epist. 19. ad Hieron
not borne of his seede for any merit of his but of grace Haimo and because he vouchsafed to be borne of sinners to shew quod non dedignetur peccatores that he disdaineth not sinners Gorrham 14. Quest. How it can be shewed that Christ was borne of the seede and posteritie of Dauid Seeing both Matthew and Luke doe set downe the genealogie of Ioseph the reputed husband of Marie the question is how this concerneth the birth of Christ who onely tooke his flesh of Marie 1. Ambrose giueth a good reason why the genealogie is deriued by the man not by the woman because it is the manner of the Scripture to expresse the generation of men not of women secundum carnem natus vsum debuit sequi carnis he that is borne after the flesh was to follow the vse and custome of flesh which is to count the petigree by the men 2. Then the genealogie of Ioseph thus concerneth Christ because Ioseph beeing a iust man tooke a wife out of his owne tribe Origen also with Ambrose propoundeth this solution yet he insisteth not vpon it but runneth to allegories that Ioseph was not the naturall but spirituall father of Christ But it is euident that the Euangelists doe set downe the naturall generation and descent of Christ. The best solution then is the former that Ioseph maried with Marie beeing of his owne tribe and so they were both of Dauid and therefore they went both vp vnto Bethlem a citie of Dauid to be taxed Luk. 2.4 3. But where it wil be obiected that Elizabeth which was maried to Zacharie a Priest of Levi is called Maries cousin and therefore Marie is not like to haue beene of Iuda it is not sufficient to say with Origen that Elizabeth was Maries cousin not in respect of the tribe but the nation because they were both of Israel for so Elizabeth had beene no more her cousin then any other beside Theophylact in Luk. 1. thinketh that the kinred came in thus because Aaron married Elizabeth the daughter of Aminadab of the tribe of Iuda Exod. 6. and so this Elizabeth was descended of Iuda by her great grandmother Elizabeth But this kinred was too auncient and would haue growne in so many descents out of knowledge whereas it seemeth that Marie and Elizabeth were so of kinred that they were of acquaintance also for Marie went to visit Elizabeth Luk. 2.41 Augustine thinketh it might be thus that some woman of the tribe of Levi was maried into the tribe of Iuda and so Christ was descended not onely of the kingly but the priestly stocke also quaest super Iudic 47. But the best solution is that some rather of the tribe of Iuda was maried into the tribe of Levi for though the other tribes might not one marie within an other to auoide confusion yet the Levites might take their wiues out of any tribe for they had no inheritance and so there was no daunger of any such confusion So Iehoida the high Priest maried Iehosabath the daughter of king Ioram the sister of Ahaziah the king 2. Chron. 22. Pareus Genevens 4. Now as Matthew doth set downe the pettigree of Ioseph the reputed husband of Marie so Luke doth prosequute the genealogie of Marie for Heli whole sonne Ioseph is said to be was the father of Marie and father in law to Ioseph for sonnes and daughters in law in Scripture are called by the names of sonnes and daughters simply as Naomi calleth Ruth her sonnes wife her daughter Beza Pareus But Ambrose hath an other answer that Heli and Iacob were brethren and Iacob dying without children Heli according to the law tooke his wife and raised seede to his brother Ambr. lib. in Luc. 3. of these two the first solution is the best for Matthew saith that Iacob begat Ioseph Heli then begat him not but he was the naturall father of Marie 15. Quest. Whether Christ descended of Dauid by Salomon or Nathan But an other doubt there is about this genealogie for Matthew descendeth by Salomon Luke by Nathan Hereof a question ariseth of which of these Salomon or Nathan Christ came after the flesh 1. Eusebius thinketh that he was descended of Salomon which he would prooue by the 72. Psal. v. 1. Giue thy iudgement to the King and thy righteousnes to the kings sonne where by the king he thinketh Salomon to be vnderstood and by the kings sonne not Rehoboam but Christ which was to come of him Euseb. Demonstr l. 7. c. 7. Origen before approoued the same opinion who giueth this reason thereof because in Matthewes genealogie the word he begate is repeated still and so is it not in S. Lukes catalogue and therefore he thinketh that Christ came of Salomon whome Matthew maketh mention of not of Nathan whose generation S. Luke rehearseth Contr. 1. That Christ was not lineally descended of Salomon it is euident because all Salomons posteritie ended in Iechoniah as is euident Ierem. 22.30 Write this man destitute of children 2. In the place obiected out of the Psalme by the king is vnderstood Dauid by the kings sonne Salomon who was a figure of Christ. 3. Neither in Matthewes genealogie properly is euery one said to beget for Iechonias is said to beget Salathiel who was in deede the sonne of Neri as S. Luke setteth it downe in his genealogie but Iechonias dying without heire appointed Salathiel his next heire 2. Origen Ambrose Beda thinke that Christ came of Nathan both a Priest and Prophet but that can not be for it is certen Christ came of Iuda not of Levi Hebr. 7.14 It is euident that our Lord sprang out of Iudah and therefore Apoc. 7 he is called the lyon of the tribe of Iudah 3. Wherefore our Lord descended of Dauid by Nathan his sonne who is thought to haue beene brother vnto Salomon not onely by his father but by his mother also 1. Chro. 3.5 Damascen lib. 4. c. 15. Pareus 16. Quest. Of the meaning of these words v. 4 Declared mightily to be the Sonne of God c. 1. The vsuall interpretation is to gather from hence three arguments of Christs diuine nature 1. by the power of miracles 2. by the holy Ghost which he gaue vnto them which beleeued in him and specially in the feast of Pentecost 3. by the raising of himselfe vp from the dead to this purpose Chrysostome Hyperius Aretius with others But the better interpretation is this that here three things are expressed concerning Christ what he was declared to be the Sonne of God mightily or in great power by which nature namely his diuine by the spirit of sanctification wherby he sanctified his own flesh and his mysticall bodie the Church and by what argument namely by his resurrection from the dead wherein he manifestly shewed himselfe by his owne power beeing able to raise vp his owne bodie from the graue Beza Pareus But these three clauses declared mightily to be the Sonne of God according to the spirit of sanctification by
not so fit 2. this spirituall gift of prayer which Chrysostome vrgeth was not generall but giuen vnto few but here the Apostle speaketh of the generall supplie and helping of the infirmities of Gods children 3. and this is a perpetuall consolation of Christs Church to haue their infirmities supported in their praiers whereas that gift was miraculous and was to continue but for a time 2. Lyranus exposition is more vnfit who vnderstandeth the spirit to be the Angel which is giuen vnto euery one for his keeper which directeth him in his prayers but Angels are not the searchers of the hearts as this spirit is 3. Neither doe we with Ambrose take the spirit here pro gratia spirituali for the spirituall grace lib. de spirit sancti c. 12. the spirit here mentioned is the author and efficient cause of our comfort and helpe the spirituall grace is onely an effect of the spirit 4. Wherefore by the spirit here is better vnderstood the holy Ghost himselfe as Origen interpreteth and Ambrose in an other place epistol ad Horantion so also Martyr Beza Pareus Tolet Pererius And though the spirit be said afterward to make request for vs that must not be so taken as though the spirit were our mediatour vnto God but he is said to make request because he stirreth vs vp to make request as the spirit is said to crie Abba father Gala. 5.6 that is the spirit maketh vs to crie Abba father as the Apostle said before 〈◊〉 whereby we crie abba father Quest. 38. What infirmities the spirit helpeth in vs. 1. The spirit helpeth our infirmities of our vnderstanding for of our selues we know not what is good for vs what otherwise what to be followed what to be auoided 2. the infirmitie of our will is helped which is not of it selfe so setled on the desire of heauenly things as it ought to be 3. the infirmitie of our memorie is succoured to remember Gods benefits receiued iudgements infflicted precepts enioyned and our sinnes remitted 4. there is an infirmitie in our concupiscence in rebelling against the spirit 5. an infirmitie of impatience is murmuring against God when affliction is sent 6. there is a spirituall slouthfulnesse in beeing vnwilling to take in hand any difficult or laborious worke of vertue 7. And inconstancie beside in beeing wearie of weldoing and in not continuing and perseuering to the end 8. A speciall infirmitie in our prayer is to pray either ante tempus for things before the time or to aske contraria things contrarie to the will of God or modo indebito in asking them in vndue manner all these infirmities and specially the last are helped by the spirit Quest. 40. How we are said not to know how to pray as we ought v. 28. Augustine epist. 121. ad Probam mooueth this question how the Saints are said to be ignorant how to praie seeing they cannot be ignorant of the Lords prayer which containeth ◠〈◊〉 rule of all things meete to be praied for 1. Augustine answereth to this effect that the Lords prayer indeed prescribeth in generall what good things are to be desired and what euill things to be declined but the Apostle here is to be vnderstood to speake of temporall things as the desire of prosperitie and the turning aside of aduersitie which are in themselues indifferent and herein one may erre in his desire as he giueth instance in Saint Paul who desired the pricke of his flesh wherewith he was buffeted to be taken from him which was not graunted as not beeing meete for him and some haue their desire in temporall things to their hurt as the Israelites when they longed for flesh to this purpose also Pet. Martyr and Pererius that the Lords prayer is a rule not generall but yet in specialibus erramus we may faile and erre in the particular and the Lords praier is of things simply good to be praied for or simply euill to praied against but the Apostle speaketh here of things indifferent as of temporall blessings or temporall afflictions 2. But more particularly herein appeareth our ignorance in our praier 1. when we craue any temporall blessing which may be to our hurt as Sathan had his desire in afflicting of Iob but it was to his further confusion 2. when we pray against any affliction which is for the triall of our faith and so for our spiritual good as Paul would haue been deliuered from that strife and combate which he had with his flesh 2. Cor. 12. 3. when a good thing is asked but of an ambitious mind as the sonnes of Zebede ambitiously desired of Christ the cheefest places in heauen 4. so some thing may be craued of a preposterous zeale as Iames and Iohn would haue had fire come downe from heauen vpon the Samaritants Luk. 9.15 5. some thing may be asked vnseasonably and out of time as Marie spake to Christ to supplie the defect of wine before his houre was come Iob. 2. 6. yea we may faile in the desire of life eternall in respect of the manner though not for the thing because we know not whether it be better for vs through prosperitie or aduersitie to enter into Gods kingdome Quest. 41. How the spirit is said to make request with sighes that cannot be expressed 1. The spirit is said to make request for vs but in an other sense then Christ is said to make request for vs v. 34. for Christ maketh intercession vigore meriti by the vigor and vertue of his merite but the spirit is said to make request interpellere faciendo by causing vs and stirring vs vp to make request Pareus vnctione docet the spirit by the annointing teacheth vs how to frame and direct our praiers Gryneus 2. With sighes 1. Augustine epistol 121. c. 23. expoundeth it causally because the spirit maketh vs to sigh and he giueth instance of that place Deu. 13. the Lord tempteth you that he may know whether you loue him that is vt scire vos faciat to make you to know so also Gregorie lib. 2. moral c. 22. 2. Ambrose epist. 23. doth not expound it causally but figuratiuely as God is said in Scripture to be greeued to be angrie and such like things are ascribed vnto God which agree not to the diuine nature 3. some adde further that the spirit is said to sigh not onely causally because he maketh vs sigh but instrumentally because the spirit is said to doe that which he worketh by his instruments annot 26. but the first sense is most apt because to sigh and grone can no wise agree vnto the spirit in his person but in respect of the worke which is by the spirit effected in vs. 3. They are called gemitus inexplicabiles sighes which cannot be expressed 1. Origen referreth it to the spirit it selfe quomodo cuarrari potest c. how can that be vttered which the spirit speaketh vnto God so also Ambros. epist. 23. saith they cannot be vttered quia sunt gemitus spiritus