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
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
purpose alleadge Augustine who vnderstandeth here the loue non qua ipse nos diligit sed qua facit nos dilectores sui not wherewith God loueth vs but whereby he maketh vs louers of of him c. and he would prooue the same by the Apostles phrase absurdissime dicitur c. that is most absurdly said to be shed in our hearts quod extra nos est c. which is without vs onely in God Contra. 1. Against Oecumenius we set Chrysostome an other Greeke father who vnderstandeth the Apostle to speake of the loue of God toward vs dilectioni Dei rem omnem acceptam fert he ascribeth the whole matter vnto the loue of God 2. Augustine shall answear Augustine who elsewhere interpreteth this place of the loue of God toward vs as where he thus saith ipse spiritus sanctus dilectio est non enim habet homo vnde Deum diligâ—â— nisi ex Deo vnde Apostolus the holy spirit himselfe is this loue for man cannot tell how to loue God but from God whereupon the Apostle saith the loue of God is shed abroad c. 3. And in this verie place of Augustine he speaketh of such loue of God in vs whereby the Lord maketh vs loue him so that he includeth also the loue of God first toward vs whence issueth our loue toward him 4. And the loue of God in God toward vs may without absurditie at all be said to be shed abroad in our hearts as in true friendship the loue of a friend may be said to be shedde on him whom he loueth so Gods loue is shed forth in vs by the fruits and effects which it worketh in vs Pareus dub 4. 2. Some thinke that both the loue of God toward vs and our loue toward God are comprehensive in the Apostles speach as Origen vpon this place alloweth both so also Gorrhan and Pererius disputat 2. numer 9. who hereupon inferreth that there may be more literall senses then one of one place of Scripture Contra. One Scripture may haue one generall sense which may comprehend diuers particulars or it may haue one literall sense with diuers applications as typicall or tropologicall figuratiue or morall but it can not haue more then one literall sense or exposition specially one beeing different from the other not any scales included in it or inferred or diducted out of it for then the spirit in the Scripture should speake doubtfully and ambiguously like vnto the oracles of Apollo which were so deliuered as that they might be taken in a diuers yea a contrarie sense See further of this point Synops. Centur. 1. err 7. But that the loue wherewith man loueth God is not here at all vnderstood it shall appeare by diuers reasons here following 3. The best interpretation then is that the Apostle speaketh here of the loue of God wherewith we are beloued of him in Christ. 1. Beza vrgeth this reason because afterward v. 8. the Apostle speaketh of that loue God setteth forth his loue toward vs c. and in both places mention is made of the same loue of God the ground and foundation whereof is Christ that was giuen to die for vs. 2. Pareus insisteth vpon this reason the loue of God here spoken of is alleadged as the cause of our reioycing and of the steadfastnes of our hope but our loue of God beeing weake and imperfect can not be that cause 3. Peter Martyr and Pareus doe further presse the scope of the place the Apostle assumeth this as an argument of our hope because Christ was giuen to die for vs which proceeded not from the loue of vs toward God but from his loue toward vs. 4. Faius vrgeth the force of the Apostles phrase this loue is said to be shed abundantly in our hearts but our loue toward God is not such an abundant and surpassing loue it is a slender scant and weake loue he meaneth then the superabundant loue of God toward vs which as the Apostle saith Phil. 4.7 passeth all vnderstanding 5. I will adioyne also Tolets reason annot 5. in c. 5. the charitie and loue whereby we loue God is but one grace and vertue but the Apostle speaking of the shedding forth of this loue by the holy Ghost meaneth the effusion and powring out of all the graces which are wrought in vs by the spirit he meaneth then the loue of God toward vs from which fountaine issue faith all the graces and gifts of the spirit 6. Adde hereunto the consonant exposition of many of the Fathers as of Chrysostome cited before of Hierome who thus writeth quomodo Deus nos diligat ex hoc cognoscimus c. how God loueth vs we know by this that he hath not onely by the death of his Sonne forgiuen our sinnes but hath also giuen vs the holy Ghost c. Likewise Ambrose pignus charitatis Dei bohemus in nobis c. we haue the pledge of the loue of God by the holy spirit giuen vnto vs c. Theophylact also interpreteth de charitate Dei quam erga nos ostendit c. of the loue of God which he sheweth toward vs c. Likewise expound Theodoret Sedulius with others 8. Quest. Why the loue of God is said to be shed abroad in our hearts 1. Some doe giue this sense effusa est sicut oleum c. this loue is shed abroad like oyle 〈◊〉 cor occupando in possessing and occupying the whole heart according to that saying Matth. 22. Thou shalt loue the Lord thy God with all thy heart Gorrh. but the loue of 〈◊〉 is not here taken actively for that loue whereby we loue God as is shewed in the former question 2. Tolet thus expoundeth it abundantissime facti sunt amici Dei they are not sparingly but abundantly made the sonnes of God likewise the ordinarie glosse referreth it to the greatnes of Gods loue late nos diligit he doth loue vs largely that is greatly 3. Some referre it to the cleare manifestation of the loue of God in our hearts clare nobis manifeâ—â—ta sicut cum lux diffunditur c. the loue of God is clearely manifested to vs as when the â—ight is spread and dispersed abroad Gorrhan 4. But hereby rather is expressed the abundance of those graces which are powred vpon vs by the spirit so Chrysostome non moâ—ce nos honoravit c. he hath not sparingly honoured vs but he hath shed forth vpon vs his loue as the fountaine of all good things so also Oecumenius quia vbere datus est c. because the spirit is plentifully giuen vs and in the same sense the Prophet saith Ioel 2. I will powre out my spirit vpon all flesh Faius 9. Quest. Why it is added by the holy Ghost which is giuen vs. 1. The spirit of God is mentioned as the efficient cause of this worke the loue of God is said to be shed in our hearts by the holy Ghost because the spirit of God beareth witnes
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
beleefe in vs and on Gods behalfe his efficacious power Gryneus In the amplyfying and tractation of this definition all the rest of the epistle is bestowed as this proposition that we are iustified by the Gospel that is by faith and beleefe in Christ is further amplified by the contrarie that we cannot be iustified either by the workes of nature c. 11.2 or of the Lawe c. 3. but by grace and faith c. 4. by the effects of iustifying faith inward the peace of conscience c. 5. outward the fruites of holinesse c. 6. by the contrarie operation of the lawe which reuealeth sinne c. 7. but the Gospel freeth from condemnation c. 8. by the cause the free election of God c. 9. by the subiect the Gentiles called the Iewes reiected c. 11. See more hereof concerning the Methode in the generall argument of the epistle before 3. For the kind of epistle It is principally definitiue and demonstratiue for he defineth and determineth that we are iustified neither by the workes of nature nor of the law but by faith in Christ and prooueth the same by most euident demonstration Beside this epistle hath somewhat of all other kinds of epistles which are called accessaria accessarie and secundarie as it is both gratulatorie reioycing for their faith c. 1. and it is reprehensorie rebuking the Gentiles for their licentiousnes it is also exhortatorie exhorting to holinesse of life c. 6.12 and it is deprecatorie he praieth and maketh request praying for encrease of grace in them and for himselfe that he might haue some good occasion to come vnto them Aretius 4. Places of doctrine 1. Doct. Of the godly custome and vse of the Church in laying the foundation of religion which is Catechising This commendable vse was taken vp by the Apostles themselues as the Apostle sheweth Hebr. 6.1 he calleth it the doctrine of beginnings and the laying of the foundation as of repentance faith baptisme the resurrection of eternall iudgement And so in this epistle the Apostle deliuereth a perfect forme of catechisme which consisteth of three parts of the miserie of man by nature his reparation and restitution by grace and then of his thankfulnes afterward in his obedience of life for the benefits receiued which three parts the Apostle doth at large handle in this epistle what man is by nature he sheweth c. 1.2.3 what by grace c. 4.5.8 and of the fruits of regeneration he entreateth c. 6. c. 12. So that it is false which Bellarmine affirmeth that the Apostle deliuered no forme of catechising to the Church l. 4. de verb. Dei c. 4. for he doth it most plainly euidently in this epistle Pareus 5. Places of controversie 1. Contr. That it is knowne that this Epistle was written by S. Paul and is of diuine authoritie by the Epistle it selfe Bellarmine affirmeth that to know that any Scripture is diuine or Canonicall it can not be concluded out of the Scripture it selfe neither which were the writings of S. Paul or that the Gospel of S. Matthew was written by Matthew without the tradition of the Church Bellar. lib. 4. de verb. c. 4. Contra. 1. That the Epistles of Saint Paul are of diuine and Canonicall authoritie it appeareth euidently out of the writings themselues for they beeing written by Saint Paul who had the spirit of God 1. Corinth 7.40 and had Christ speaking in him 2. Cor. 13.13 and was taught of God from whome he receiued his doctrine by reuelation Gal. 1.12 it is not to be doubted but that his holy writings proceeded from the spirit of God and so are of diuine authoritie and he himselfe doubteth not to make them canonicall as he saith Gal. 6.16 Whosoeuer walketh according to this canon or rule c. And he denounceth anathema if any yea an Angel should teach any other Gospel then he had preached Gal. 1. 2. Likewise that S. Paul was the author and writer of them it is euident both by the inscription and title and by the salutation in the ende of euery epistle and the benediction which he vseth The grace of our Lord Iesus Christ be with you all which he saith is the token or marke to know his epistles by 2. Thess. 3.17 3. The tradition of the Church is an vncerten thing that which is vncerten can not be a rule and measure of that which is most certen the testimonie of men can not assure vs of the testimonie of God Christ saith Ioh. 5.33 Ye sent vnto Iohn and he bare witnesse vnto the truth but I receiue not the record of men c. 36. I haue a greater witnes then the witnes of Iohn c. 2. Contr. That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof In the Preface to Toletus commentarie the epistles of S. Paul are affirmed to be hard out of Hierome and Origen contr Whitakerum hareticum against Whitaker that heretike as it pleaseth that rayling taxer to call that learned godly man Contr. 1. True it is that as S. Peter saith some things are hard in S. Pauls epistles 1. Pet. 3.16 he saith not that many things are hard or that the Epistles are hard but onely some few things in them this letteth not but that his Epistles may safely be read of all that read them with an humble minde desirous to profit thereby the danger is onely to the vnlearned and vnstable which peruert them as they doe the rest of the Scriptures as S. Peter in the same place saith 2. And euen those hard places may be made easie by diligent reading as Chrysostome giueth this instance like as we know their minde whome we loue and obserue and are familiar with them vtique si lectioni cum animi alacritate volueritis attendere c. so you if you will with cheerfull attention giue your selues to reading ye shall neede no other helpe c. hinc vt innumera mala nata sunt quod scripturae ignorantur hence so many euills haue sprung vp because the Scriptures are not knowne hence so many heresies c. the ignorance then not the reading of Scripture breedeth heresies and thus he concludeth oculos ad splendorem Apostolicorum verborum aperiamtu let vs open our eyes to receiue the brightnes of the Apostolicall words c. they doe not then cast darknes vpon our eyes but bring brightnes and clearnes Chrysost. argum in epist. ad Rom. 3. Controv. Against the Ebionites which reteined the rites and ceremonies of Moses Whereas the Ebionites thought the rites of the Law necessarie and ioyned them together with the Gospel which heresie did much trouble the Church in the Apostles time and is at large confuted in the epistles of S. Paul to the Galatians and Colossians the same also in this epistle is conuinced and confounded for the Apostle renounceth the workes of the Law whether the ceremoniall and morall as hauing no part in the matter of iustification which he concludeth to be by faith without
9. distinct 31. c. 11. Catetanus and Catharinus in 4. cap. ad Philippens and Erasmus likewise their grounds are out of two places 1. Cor. 9.5 Haue we not power to lead about a wife beeing a sister as well as the rest of the Apostles and Philipp 4.3 I beseech thee faithfull yoakefellow helpe those weomen which laboured with me in the Gospel But neither of these places prooue any such thing The first we refuse not neither vpon Tertullians reason because it goeth before Haue we not power to eate and drinke that he speaketh of such women which ministred vnto them victuals or Hieromes who thinketh because the name sisters is added he vnderstandeth rather other women then their proper wiues as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both a wife and a woman for their wiues also were their sisters in profession or Augustines who saith the Apostle non ducendi sed circumducendi â—ocabulo vsus est vsed not the word of leading to marrie but leading about But the speciall reason why we refuse this place is because at the same time that S. Paul wrote this epistle he counted himselfe among those which were vnmarried 1. Cor. 7.8 This place onely sheweth that S. Paul had power to carrie about a wife as the rest of the Apostles did but not that he vsed this power as likewise he had libertie not to worke as it followeth in the same place v. 6. Or I onely and Barnabas haue we not power not to worke yet he wrought with his hands notwithstanding The other place is rather to be vnderstood of some helper that was most neerely ioyned vnto S. Paul in the worke of the Gospel then of his wife for as Caietane well noteth seeing S. Paul was vnmaried before when he was at libertie and wrote the first epistle to the Corinthians it is not like he tooke him a wife afterward beeing now a prisoner at Rome when he sent this epistle to the Philippians and beside the Syrian translatour putteth it out of doubt who vseth here the masculine gender as Beza noteth which is ambiguous in the Greeke 3. Some other leaue the matter in suspense not determining whether S. Paul were married or not as Origen in the beginning of his commentarie vpon this epistle to which opinion it is safest to subscribe to hold it as a matter indifferent whether S. Paul were at any time married or not seeing it is not expressed in Scripture It sufficeth that he saith he had power to lead about a sister a wife as well as the rest But now Pererius out of some fathers as Hierome Augustine contendeth that it must rather be interpreted a woman beeing a sister for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed signifieth both a woman and a wife which conceit is remooued by these sufficient reasons 1. They in thus reading a woman a sister doe inuert the order of the words which stand thus in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sister a wife if they will haue it a sister a woman that were superfluous seeing the word sister also includeth the other for shee could not be a sister but shee must be a woman too 2. It was more seemely that seeing the Apostles had women in their companie to minister vnto them it was more fit and conuenient that their owne wiues should goe about with them then other women which had not beene without offence 3. Likewise the very phrase of leading about a sister sheweth some authoritie and command such as husbands haue ouer their wiues and masters ouer their seruants as Peter Martyr well noteâ—h the Apostles had power to lead about their owne wiues who were not to forsake their husbands but ouer other women they had not that power 4. And if this were to be vnderstood of rich and wealthie women which accompanied the Apostles and ministred vnto them of their substance they had beene no charge vnto the Churches whether the Apostles came and so this had beene no priuiledge to the Apostles to bring such women with them as should support their charges But the Apostle here standeth vpon his priuiledge and immunitie if he had thought good to haue vsed it that he might as the other Apostles haue lead about a wife Beza So that whether S. Paul were married or not it sufficeth that he might haue taken a wife if he would Morall observations out of the whole Epistle 1. Observ. Of the singular profit that may arise by reading of this Epistle to the Romanes This Epistle hath a double vse either to instruct vs in the right iudgement of the greatest mysteries of Christian Religion as of iustification by faith of the Law of Election of certentie of saluation as also to stirre vs vp to the workes of pietie Origen onely commendeth the reading of the latter part of the Epistle from c. 12. to the ende the other part he thinketh not to be so necessarie as handling onely questions about the ceremonies of the Law but herein I preferre rather the iudgement of Chrysostome who often caused S. Pauls epistles to be read in his hearing euen twice euery weeke argument in epist. ad Roman and Augustine professeth he was much addicted to the reading of S. Paul lib. 7. confess c. 3. It was an auncient vse in times past in the Church that they which were appointed to the Ministerie should get without booke the Psalmes and the prophesie of Isai in the old Testament and the Gospel of S. Matthew with S. Pauls epistle in the new It shall be profitable for euery Christian likewise to follow the same godly vse especially to acquaint themselues with the diuine writings of S. Paul and euery one may say with Chrysostome gaudeo equidem quod spirituali illa tuba frui datum sit I am glad that I may enioy that spirituall trumpet c. in argum ad Roman The first Chapter 1. The text with the diuers readings PAul a seruant of Iesus Christ called to be an Apostle put a part to preach the Gospel of Christ 2 Which he had afore promised by his Prophets in the holy Scriptures 3 Of his Sonne Iesus Christ our Lord. G. made not begotten V.T. or made to him L. of the seede of Dauid according to the flesh not of the seede of Dauid in the flesh T. 4 Declared to be the Sonne of God not knowne T. or predestinate L. or destinate to be the Sonne of God V. in power L. not mightily G. Be. or by power V. according to the spirit of sanctification G. Be. V. not according to the holy spirit T. or the spirit that sanctifieth R. by the resurrection from the dead T. B.G.Be not of the dead euen Iesus Christ our Lord Be. T. not of Iesus Christ our Lord. L.V.R.B. for it must be suferred to the beginning of the third verse and all that followeth must be enclosed in a parenthesis so the Genevens doe transpose it but it is safest to put it in
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
be lawfull to sweare and vpon what occasion 1. That it is lawfull to sweare thus it appeareth 1. Christ came not to dissolue the lawe Matth. 5.17 now the lawe not onely permitteth but commandeth to sweare where cause is Deut. 6.13 and 10.20 2. the Lord himselfe sweareth Psal. 110.4 Heb. 6.17 therefore it is not sinne to sweare 3. the holy Fathers and Patriarkes vsed to take an oath where it was lawfully required as Abraham Gen. 21.24 Iacob Genes 31.53 Dauid 1◠Sam. 24.23 2. But it will be thus on the contrarie obiected 1. Christ saith Sweare not at all neither by heauen for it is the throne of God c. Answear Christ forbiddeth not to sweare by God but not by creatures as by the heauen the earth by the Temple by the head 2. where he saith let your communication be yea yea nay nay Christ forbiddeth not the lawfull vse of an oath when there is iust cause but the often and vnnecessarie vsing of it in common talke where then it concerneth the saluation or edification of our brethren it is lawfull to take an oath as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them who had yet neuer seene them as Chrysostome saith quouiam neminem hominum animi sui testem sistere poterat c. because he could not set forth any man to be a witnesse of his minde he calleth vpon God who searcheth the heart 3. It will be againe obiected that in the Newe Testament an oath is not lawfull as it was in the olde Basil. in Psalm 14. Answear The abuse of an oath was vnlawfull both in the Old Testament and in the Newe But to take an oath lawfully is as well permitted to the Church of Christ nowe as it was to the Church of the Iewes As the Prophet Isaiah prophesieth of the Newe Church that they shall sweare by Iehovah Isay. 19.18 and c. 43.23 Ierem. 4.3 Quest. 30. How Paul is said to serue in the spirit 1. Chrysostome by the spirit vnderstandeth the holy Ghost omnia spiritus sancti imputat virtuti he ascribeth all to the vertue of the holy spirit nothing to his owne diligence But in that he saith in my spirit this interpretation is auoided Paul would not so call the holy Ghost my spirit 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul whereby he was furnished for his Apostleship whereof he spake before v. 5. by whom we haue receiued grace and Apostleship so also Oecumenius he is said to serue him in tradito sibi dono in the gift giuen vnto him but so much is expressed in the words following In the Gospell of his sonne that sheweth his ministerie and employment in the Gospell 3. some giue this sense whom I serue in the spirit that is not in the flesh non in carnalibus observantijs not in carnall obseruations such as were the ceremonies of the lawe gloss interlin so also Aretius I serue God non vt hypocritae ceremonijs not as hipocrites with ceremonies but the mentioning of the Gospel following excludeth all legall ceremonies 4. Origen here maketh a distinction betweene the soule and the spirit which he taketh for the superior and higher part of the soule wherein he serued God Ambrose also by the spirit vnderstandeth the minde which is true that inwardly he serued Christ in his spirit and mind but the faine not considered in the naturall condition thereof as Origen seemeth to haue relation thereunto but renewed and regenerate by grace 5. S. Paul then by his spirit vnderstandeth his ardent and earnest affection wherein he serued God most earnestly and zealously in the ministerie of the Gospel Beza The like saying the Apostle hath 2. Tim. 1.3 I thanke God whome I serue from mine Elders with a pure conscience he serued God with an vpright and innocent heart not in shew and oftentation and in this sense our Sauiour saith Ioh. 4.24 They that worship God must worship him in spirit and in truth Martyr 31. Quest. v. 10. What prosperous iourney the Apostle meaneth v. 10. That I might haue a prosperous iourney by the will of God 1. Paul simply praieth not for a prosperous iourney but according to the will of God there is a prosperitie not according to the will of God as the wise man saith Prov. 1.32 The prosperitie of fooles destroyeth them Gorrham But the Apostle esteemeth not of such prosperous things quae sine voluntate dei eveniunt which come to passe without the will of God Haymo 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that I may haue a iourney giuen me according to my minde Erasm. in which desire the Apostle non deprecatur omnia pericula doth not pray against all perills and daungers for he suffered shipwracke and endured other casualties in his iourney to Rome but he counted it a prosperous iourney which howsoeuer might bring him vnto them to bestow some spirituall gift vpon them Aretius Such a prosperous iourney was that which S. Paul tooke into Macedonia where though he suffered imprisonment and were beaten with roddes yet his iourney prospered in respect of the good successe which he had in preaching of the Gospel Martyr 3. And this desire of Paul to see the Romanes might be one cause of his appeale which he made to Rome Act. 25. Lyranus 32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes v. 12. That I might be comforted through our mutuall faith both yours and mine 1. Chrysostome thinketh that Paul spake not this quod ipse illorum opus habeat auxilio as though he had neede of their helpe seeing he was a pillar of the Church but that he so saith to qualifie his former speach v. 11. because he had saide that I might bestow vpon you some spirituall gift to strengthen you 2. But although the Apostles modestie appeare herein that ioyneth himselfe with them as hauing neede of their mutuall comfort yet in truth he professeth himselfe not to be so perfect as though he needed no helps non ponit se in supremo gradu he doth not place himselfe in the highest degree for he other where doth acknowledge his imperfection both in knowledge 1. Cor. 13. and in the gifts of regeneration Rom. 7. Pareus like as a minister comming to visit one that is sicke to comfort him may be comforted againe by him Olevian to this purpose P. Martyr 3. This mutuall consolation Theophytact vnderstandeth of the alleviating of their afflictions by their mutuall comforts Tolet with others of the mutuall ioy which they should haue one in an others mutuall faith Lyranus that they should be comforted by faith which was common to him and them for there is but one faith But as Chrysostome saith here this consolation may be taken pro fider incremento for the encrease of faith for the faithfull mutuis exhortationibus in fide proficiunt by mutuall exhortations doe profit
vnto our soules that we are the sonnes of God Rom. 8.16 Osiand Pareus facit nos intelligere charitatem Dei c. the spirit of God maketh vs to vnderstand and feele the loue of God toward vs. 2. And this worke is ascribed to the spirit not excluding the Father and the Sonne to whome this loue toward mankind is common but the Apostle obserueth the propertie of their persons because as election is giuen vnto God the father and Redemption to the Son so loue is the proper worke of the spirit both to cause vs to feele the loue of God and to make vs to loue God againe 3. And here we are not to vnderstand onely the gifts of the spirit but the spirit it selfe which dwelleth in vs not in his essence which is infinite but by his power illuminating directing conuerting vs Faius so Tolet well saith that the spirit non solum dona sua nobis communicat sed per ea in nobis inhabitat c. doth not onely communicate his gifts vnto vs but also by them dwelleth in vs. 4. In that the holy Ghost is said to be giuen vs thereby is signified quod non proprijs viâ—tutibus c. that we haue obtained the spirit not by our owne vertue but by the free loue of God Oecumen and the person of the holy Ghost is noted in that he is said to be giuen and the giuers are the Father and the Sonne Hug. Card. 10. Quest. How Christ is said to haue died according to the time v. 6. 1. Some doe referre these words to the former clause and read thus when we were yet weake according to the time that is we were weake in the time of the law when grace yet appeared not so Chrysost. Theodor. and Erasmus thinketh this is added as a mitigation of their infirmity but it is against the Apostles vse to qualifie the corruption euilnes of mans nature and he speaketh to the Gentiles that had not the law as well as to the Iewes 2. The most doe applie it vnto the latter clause that Christ died in his time and here there are diuers opinions 1. Some vnderstand it of the short time which Christs death continued namely but three daies Ambrose so also Lyran. but that time beeing assigned see Christs resurrection is not fitly expounded of his death 2. Sedulius thus interpreteth quâ—â— in vltimo mundi tempore mortuus est because he died in the last time or age of the world 3. According to the time that is he died temporally in the flesh which is mortall for eternitie knoweth no time Haymo 4. Hierom. epist. ad Algas referreth it to the opportunitie of time Christ died in a fit time when the world stood most in neede of his redemption 5. But the best exposition is that Christ died in the fulnes of time as the Apostle speaketh Gal. 4.4 the time decreed and appointed of his father thus expoundeth Theodor. and Theophyl tempore decenti destinato in a meete time and appointed of God so also Beza Par. Tol. with others 11. Quest. Of the meaning of the 7. v. One will scarce die for a righteous man c. 1. The Syrian interpreter readeth in the first place scarce will any die for the wicked which reading Beza seemeth not to mislike but that all the Greeke copies are otherwise and Iunius thinketh that here one word by the writers was taken for an other because of the neere similitude in the Syrian tongue and thinketh it should rather be read according to the Greeke copie for the righteous not for the wicked 2. Some doe take here these two the righteous and the good to be one and the same and some confounding these two doe not vnderstand these words of the person of the iust and good man but of the cause Hier. epist. ad Alg. and so this should be the sense that although scarce and sieldome yet sometime one may be found to die for a iust and good cause some likewise taking these two for one applie it vnto the person of the righteous and good man Chrysost. Lyran. Tolet. Par. Faius But the Apostle first saying negatiuely one wilâ— scarce die c. and afterward vsing a kind of correction that one may die for a good man doth euidently distinguish these two clauses 3. The most then doe diuide these two and take the iust and righteous and the good to be diuersly taken by the Apostle 1. Wicked Marcion as Hierome reporteth by the iust did vnderstand the God of the old Testament for whome fewe offered themselues to death by the good the God of the new Testament that is Christ for whom many are found readie to die But this opinion beside the blasphemie thereof in making two diuers Gods and authors of the Old and new Testament containeth apparant absurditie and falshood for both many gaue their liues in the old Testament in defence of the law of God as the three children Dan. 3. and many in the time of Antiochus Epiphanes as the historie of the Macchabees testifieth and beside many thousand Martyrs are found to haue died for Christ whereas the Apostle speaketh of very few that will die for a good man 2. Arrius contrariwise by the iust vnderstandeth Christ and by the good the Father of whome Christ testifieth that none is good but God But if Christ be this iust one for whom so many thousand Martyrs willingly gaue their liues how saith the Apostle that scarse any will die for a iust man 3. Eucherius by the iust interpreteth the Law and old Testament by the good Christ and the new Testament for few Martyrs are found in the old Testament and many in the new But beside that it is against the scope and mind of the Apostle to vnderstand this of dying for Christ who by this comparison setteth forth the loue of Christ who died for euill men euen for his enemies whereas few are found readie to die for the righteous and good the words of the Apostle will not beare this sense who in saying for a good man it may be that one dare die noteth the paucitie and fewnes of them whereas many thousands haue died for Christ in the New Testament 4. Some by the iust vnderstand the vertuous by the good the innocent for whome one may die in commiseration and pitie toward him Haymo Thom. Aquin. Gorrhan or because innocencie is fauoured of men iustitia habet aliquid severitatis iustice hath some rigour and seueritie in it Hug. Cardinal But a man can not be iust but he must also be innocent these two then are not thus distinguished 5. Caietane vnderstandeth by the iust an ordinarie vertuous or righteous man by the good some excelling in the works of supererogation for such one perhaps dare die But such works of supererogation we acknowledge not all that a man hath is too little for himselfe he hath no superfluitie to supererogate to an other 6. Osiander and Emmanuel Sa doe vnderstand in both
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet cōscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
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
inordinate lasts as specially after these things which concerne the tast feeling and such like Faius Quest. 20. How we are not to giue our members as weapons vnto sinne v. 13. 1. Chrysostome here noteth that the bodie as a middle and indifferent thing betweene sinne and righteousnesse it may be both vsed as weapons for sinne and as an instrument of righteousnesse as both the souldier vseth armour of defence for his countrie and the theefe against it and he maketh mention here of two Kings God and sinne shewing what great difference and oddes there is betweene them that it should be a shame for vs to leaue the seruice of God and to betake vs to the vile seruitude of sinne 2. Origen here also ascribeth a difference in the Apostles phraise he speaking of iniquitie maketh mention onely of our members which must not be giuen as weapons vnto it but he willeth vs to giue our selues vnto God because when first we haue deuoted our selues our inward minde and desire to Gods seruice so we shall make also our members instruments of holines 3. Theophylact noteth that sinne is called by the name of iniquitie because he that sinneth in scipsum vel in proximum iniurius est is iniurious and vniust against himselfe or his neighbour 4. By members we must not vnderstand onely the externall partes of the bodie as the eyes eares hands but the inward also as will affection heart that none of these must become the instruments of vnrighteousnesse Pareus 5. The Apostle setteth downe two partes of our seruice vnto God as he did before of seruice to sinne the first is obedience and subiection giue your selues vnto God the other is to striue and fight for the kingdome of righteousnesse as before he forbad them to vse their members as weapons for sinne Pareus 6. The Apostle inserting these words as aliue from the dead giueth a reason why we should not serue sinne but bequeath our selues to the seruice of God because we hauing receiued so great a benefit as to be raised in Christ from the death of sinne should now as no more dead but as liuing serue God and therefore in this regard iustum est it is iust as Chrysostome inferreth so the Apostle saith are aliue and therefore potestis yea may and ye were dead and therefore debetis ye ought to giue your selues vnto God gloss interline Origen maketh it as an effect and consequent of the former that in giuing your selues to God yea by this meanes shall die vnto sinne and liue vnto righteousnesse but it is rather a reason taken from the ende of our spirituall mortification as is obserued before out of Chrysostome Quest. 21. What it is not to be vnder the law but vnder grace v. 14. There are two things which doe encourage men to fight bonitas causa facilitas victoriae the goodnes of the cause and the facilitie of the victorie both these arguments the Apostle vseth here the goodnesse of the cause he shewed before which was to take part with God and to fight his battels against sinne the easines of the victorie he now setteth forth because we are not vnder the law but vnder grace which doth helpe vs and giue vs strength to resist sinne But these words are diuersely expounded 1. Origen vnderstandeth here the law of the members which continually resisteth against the law of the minde But as Beza well noteth the law of the members is not put absolutely without any other addition as it is here but alwaies something is added by way of explanation 2. Neither doth the Apostle speake here of the ceremoniall or iudiciall law from both which we are free from the first wholly both from the obligation but not from the substance in obseruing the equitie of these lawes the Apostle speaketh of neither of these but of the morall law against the which the concupiscence of the flesh continually inciteth and stirreth men vp 3. The Apostle then speaketh here of the morall law in the which three things are to be considered the substance in the obseruation thereof and the consequents either iustification in obseruing it or malediction if it be not obserued the question is in which of these respects we are said to be free from the law and not vnder it in this place it is confessed of of all that we are free from the iustification by the workes of the law the question is here of the other two the malediction of the law and the obseruation or obedience of it some take the first to be here meant that not to be vnder the law but vnder grace is not to be vnder the curse of the law but to haue remission of sinnes in Christ so Haymo ye are not vnder the law quae punit damnat peccatores which punisheth and condemneth sinners but vnder the grace of Christ that is the remission of sinnes to the same purpose Vatablus to be vnder grace is to haue the conscience assured omne peccatum nobis remissum esse c. that all sinne is remitted vs by the mercie of God so also Calvin they are not vnder the law that is opera eorum non exiguntur ad severum legis examen their workes are not now exacted according to the seuere censure and examination of the law thus also Melancthor Piscator likewise legi satisfecistis in Christo yea haue satisfied the law in Christ But Beza refuteth this interpretation vpon this reason because the Apostle speaketh not here of the remission of sinnes but of mortification and of the fruites of righteousnesse begunne in vs by the spirit 4. Some doe vnderstand it of the obseruation of the law in respect of the manner not of the substance for we are still vnder the obedience of the law to performe the holy workes and duties which are therein prescribed but we are not now vnder the law for the manner of our obedience to be forced thereunto by feare and terrour but the grace of God maketh vs willing and able in some measure to keepe the law which prescribed what was to be done but helped not toward the doing thereof thus Augustine Lex reos faciebat iubendo non adiuvando gratia adiuvat vt quisqne sit legis factor the law made men guiltie in commanding not in helping but grace helpeth euery one to be a doer of the law And to this purpose he maketh sowre degrees of men ante legem sub lege sub gratia in pace before the law vnder the law vnder grace in peace ante legem non pugnamus before the law we do not so much as fight or striue against sinne at all vnder the law pugnamus sed vincimur we fight but are ouercome vnder grace pugnamus vincimus we fight and by grace ouercome sinne in pace ne pugnamus quidem but in the state of peace which is in the kingdome of heauen we shall not so much as fight because then all our spirituall enemies shall be
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
not doe v. 3. The other condition and limitation that they must not walke after the flesh if they would haue Christ to profite them 1. he prooueth by this argument iustification and righteousnesse is not for them that cannot please God v. 8. the conclusion followeth that righteousnesse and iustification is not appointed for such v. 4. the assumption he prooueth by shewing the contrarie effects of the flesh and the spirit as 1. they sauour the things of the flesh v. 5. the wisedome of the flesh bringeth forth death v. 1. it is enmitie against God v. 7. but the spirit worketh the contrarie to all these 2. Then followeth an application of this generall doctrine to the comfort of the Romans that they are not in the flesh 1. from the efficient the spirit of God dwelleth in them v. 9. 2. from the coniunction they haue with Christs they are Christs which he sheweth by their present mortification v. 10. and the hope of the resurrection v. 10. 3. Then he inferreth a vehement exhortation that they should not walke after the flesh v. 12. 1. from the effects that would follow they should die set forth by the contrarie v. 14. which he prooueth by two effects the externall is their inuocation of God v. 15. the internall the testimonie of the spirit v. 16. 2. In the second part he exhorteth vnto the patient bearing of affliction by diuerse arguments 1. from the end the partaking of glorie after our sufferings v. 17. 2. from the impuritie of our afflictions and the reward v. 18. 3. from the lesse to greater the creature groneth and trauaileth and waiteth for deliuerance v. 19.20.21.22 much more we v. 23. 4. from the nature of hope which is not of things that are seene v. 24.25 5. from the effects wrought by the spirit by occasion of affliction which is prayer with sighes which are not in vaine the Lord heareth them v. 26.27 6. from other effects in generall they worke for the best v. 28. in particular they make vs conformable vnto Christ v. 29. which he sheweth by the first cause the purpose of God in the decree of predestination which vocation iustification glorification follow v. 30. 3. In the third part he sheweth the immutable state and condition of the elect 1. from the power of God v. 31. 2. from his beneficence who together with Christ giueth all good things v. 32. 3. from his mercie iustifying vs in Christ from all our sinnes v. 33.34 4. from the effects of faith in Christ which is victorie in all afflictions v. 37. and therefore they cannot separate vs from Christ v. 35. 5. frō the immutable loue of God in Christ which is so sure a bond as nothing can breake it as the Apostle sheweth by a particular induction v. 38.39 3. The questions and doubts discussed Quest. 1. Who are said to be in Christ. v. 1. There is no condemnation to those c. 1. P. Martyr here well obserueth the wisedome of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gaue instance in himselfe that no man though neuer so holy should be thought to be freed altogether from sinne in this life but now comming to set forth the priuiledge of those which are in Christ he makes it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Iesus And here the argument well followeth from the particular to the generall for like as that which is incident by nature to one man is common to another so the priuiledge of grace is common to all that are sanctified 2. to be in Christ Tolet interpreteth to haue the grace of regeneration whereby we are deliuered from the seruitude of sinne and so the Syrian interpreter seemeth to thinke who ioyneth the words thus together which walke not after the flesh in Christ but these are two diuerse effects to be graft into Christ which is by faith and not to walke after the flesh which is the fruits of faith per fidem facti sumus vnum in Christo we are by faith made one with Christ Beza insui per fidem graft in by faith 3. indeed vpon this coniunction with Christ followeth a materiall coniunction that as we are made one flesh with him so also one spirit he is not onely partaker with vs of the same nature but we doe receiue of his spirit that like as the braunch doth receiue not onely substance from the vine but sap and life as in matrimonie there is a coniunction not onely of bodies but euen of the affections so is it betweene Christ and his members but this is onely the materiall coniunction as Pet. Martyr calleth it the formall coniunction is by faith Quest. 2. What is meant by the law of the spirit of life 1. The law of the spirit of life 1. Chrysostome by the law of the spirit vnderstandeth the holy spirit whereby we are sanctified and this difference he maketh betweene the law of Moses and this law that is said to be spirituall because it was giuen by the spirit but this is said to be the law of the spirit quia spiritum suppeditat because it supplieth the spirit to those which receiue it So also Bellarmine vnderstandeth it of the spirit which is shed into our hearts enabling vs to keepe the law lib. 4. de iustificat likewise Thomas interpreteth it to be spiritus inhabitans the spirit that dwelleth in vs and sanctifieth vs so also Tolet annot 2. Pere And these make this grace of the spirit infused a cause of our spiritual deliuerance from sinne 2. Calvin also vnderstandeth the grace of the spirit which sanctifieth vs but this is added saith he not as a cause sed modum tradi quo solvimur à reatu but the way is shewed whereby we are freed from the guilt of sinne so also Hyperius Piscator vnderstandeth here the spirit of sanctification But seeing our sanctification is imperfect this were a weake ground for vs to stay vpon to assure vs that we are farre from condemnation 3. Beza neither taketh this for the law of the spirit nor for the law of faith but he vnderstandeth perfectam naturae nostrae in Christo sanctificationem the perfit sanctification of our nature in Christ whereby we are deliuered But this righteousnesse of Christ if it be not applied vnto vs by faith how can it deliuer vs. 4. Some by the law of the spirit of life doe interpret with Ambrose legem fides the law of faith and with Haymo gratiam sancti Euangeli the grace of the holy Gospel which teacheth faith Pareus Faius the doctrine of the Gospell is called the law of the spirit and life because it is the ministrie of the spirit and life the law was spirituall in as much as it prescribed and commanded spirituall obedience but was not the ministerie of the spirit and life but rather
it so the spirit dwelleth in the faithfull as the ruler and commander in the house the spirit and the flesh may be in the same house together if the flesh be as the seruant and the spirit as the master but if the flesh haue the masterie the spirit departeth like as where extreame cold hath taken possession there can be no heate at all but if the extremitie of cold be abated then there may be place for heate Martyr 4. And here we must distinguish as Origen well doth between the extraordinarie gifts of the spirits such as the Prophets and Apostles had when the spirit came vpon them in the likenes of fierie tongues and the ordinarie gifts for where the spirit is those extraordinarie graces alwaies follow not but those which the Lord seem to be conuenient for God giueth vnto euery one as he will 2. Cor. 12.11 3. And whereas the Apostle saith he that hath not the spirit of Christ is not his Origen well thus expoundeth creatura eius est sed non discipulus he is his creature still as all other things are but he is not his Disciple nor a member of his mysticall bodie 12. Quest. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 1. Origen vnderstandeth the two parts of man the bodie and the soule and he giue in this sense the bodie is dead because of sinne mors imponitur ne peccet death is imposed vpon the bodie that it should not sinne alwaies remembring the ende and so the spirit vivit ad faciendam institiam liueth to worke righteousnes but the Apostle sheweth the cause of death in the one namely sinne and of life in the other namely righteousnes rather then the ende of both 2. Ambrose seemeth by the bodie to vnderstand the whole man that is dead because of sinne and by the spirit the holy Ghost â—â— author of life because he is giuen to iustifie vs so also Chrysostome will haue the holy Ghâ—â—t to be vnderstood which onely is not life in himselfe but giueth life vnto others so also Martyr but the other opposite part of the bodâ—â— sheweth that the spirit hath relation also vnto man 3. Some vnderstand the first clause of mortification as if the Apostle should say the â—â— die is dead quantum attinet ad peccati operationem in respect of the operation of sinne Oecumen Piscat but in this sense the same thing should be expressed in both clauses the mortifying of sinne and liuing vnto righteousnes which the opposition betweene the contraâ—â— parts of the bodie and spirit wil not heare 4. Calvin and so Osiander will haue the bodie to signifie the vnregenerate part the spirit the spirituall and regenerate but in this sense the Apostle vseth to oppose the flesh in the spirit not the bodie and the spirit 5. Wherefore by bodie we may better vnderstand that mortall part of man which is subiect to death and by the spirit the inward part of man namely his soule regenerate which liueth by faith Beza thinketh that the life of the soule is here vnderstood when it is separate from the bodie Chrysostome referreth it to the life of the resurrection Lyranus to the life of grace now in present But we may better comprehend both that both now for the present the spirit of man liueth by grace as the iust is said to liue by faith and that also is a pledge of life euerlasting afterward And this sense is most agreeable to the scope of the Apostle for hitherto he hath shewed how the spirit of Christ hath freed vs from the law of sinne in the flesh now he commeth to set forth the other part of our libertie which is from death and first presently in the spirit we liue by faith and then afterward the bodie also shall liue in the resurrection by the spirit of Christ which the Apostle sheweth in the next verse Quest. 13. How the quickening of the dead is ascribed to the spirit of Christ seeing all both good and bad shall rise 1. M. Calvins opinion is here refused who thinketh that the Apostle doth not here speake of the last and finall resurrection sed de continua spiritus operatione but of the continuall working of the spirit in vs in mortifying the reliques of sinne so also Piscator vificabit corpora vestra ad sanctificationem shall quicken your bodies vnto sanctification c. But in that sense our bodies are said to be mortua dead not mortalia mortall and the Apostle speaking of the time to come pointeth at the resurrection which shall be not that which is present in rising vnto newnes of life 2. There are three arguments of the resurrection here expressed by the Apostle the first from the power of God he that raised Christ from the dead shall also raise vs vp secondly from the correspondencie of Christ with his members as Christ was raised from the dead so shall we that are his members thirdly from the office of the spirit who shall raise vs vp that are his temples wherein he dwelleth Pareus 3. As God is said to haue raised Christ vp by his spirit so Christ raised vp himselfe by his eternall spirit omnia quippe divina pâ—â—er per Filium in Spiritu Sancto operatur all diuine things the father worketh by the Sonne in the holy Ghost Oecumen 4. Although our redemption purchased vnto vs by Christ was sufficient at once to haue redeemed both our soules and bodies tamen ordinate nobis datur it is giuen vnto vs in order and by degrees that as Christ had first a passible bodie before he had a glorious bodie so our bodies must first be mortall before they can haue immortalitie Lyran. 5. Now although the members of Christ shall be raised vp by his spirit yet the wicked also which haue not the spirit of Christ shall also rise againe but vnto iudgement they shall be raised vp by the omnipotent power of God but the righteous shall be raised by the spirit of Christ and therefore it is not said he shall raise but vinificabit he shall quicken your mortall bodie quod ipsa resurrectione maius est c. which is a greater worke then the resurrection and onely graunted to the righteous Chrysostome whom Martyr and Pareus followe Quest. 14. What it is to be lead by the spirit of God 1. There are two kind of actions of the spirit generall wherbey all things mooue liue and haue their beeing and speciall whereby the Lord worketh in the hearts of his children such is the worke of sanctification Calv. 2. And in that they are said to be lead we must not thinke that any are compelled by the spirit but this signifieth vehementem inclinationem non coactionem a vehement inclination not coaction Gorrhan God by his spirit ex nolentibus volentes facit of vnwilling maketh vs willing so he draweth vs volentes willing consequenter not antecedenter we are willing
afterward not before Pareus 3. And although men are so led by the spirit as that they followe his direction willingly yet they followe also necessarily this leading and moouing of the spirit is effectuall and cannot be resisted Melancth yet this taketh not away the libertie of the will in it selfe like as a blind man followeth his leader willingly though it be not free for him to goe which way he will the will of man remaineth free in it selfe as when one is set in two wayes he may take which he will yet by an accident the will may notwithstanding it is free in it selfe be determined and limited certainely to one thing as a blinde man by his leader is directed to take one certaine way so the spirit of God directeth and guideth the will vnto that which is good and the corruption of our nature to that which is euill 4. Chrysostome here further noteth that it is not said they which liue by the spirit and Theophylact they which haue receiued the spirit but they which are lead by the spirit to shew that the spirit must be the guide and ruler of our life quemadmodum navigij nauclerus as the Pilot is of the ship and the rider of the horse hereby then is expressed the continuall actiuitie and operation of the spirit in vs. 5. And this similitude may be taken either from those which are guided and directed as the blind man in the way or from them which wanting strength of their owne are borne and carried of others and so we are both wayes lead by the spirit for we neither can see the way vnto that which is good vnlesse the spirit direct vs neither haue we power and strength to followe it vnlesse the spirit drawe vs. Quest. 15. What is vnderstood by the spirit of bondage 1. Not the euill spirit namely Sathan by whom they are lead which walke after the flesh as Augustine vpon this place for the Apostle speaketh not of two diuerse spirits but diuerse effects of one and the same spirit working feare and bondage by the lawe and freedome by the Gospell 2. Neither yet is this spirit the soule of man which sometime is in the seruitude of sinne sometime it enioyeth the libertie of the spirit for v. 16. the Apostle maketh a manifest difference betweene this spirit and our spirit 3. Nor yet is this spirit not the holy Ghost but the lawe so called because it was giuen by the spirit as Chrysost. for euen the fathers vnder the law had the spirit of God as shall be shewed in the next question 4. But by the spirit the holy Ghost is signified which by the lawe worketh feare by the Gospell confidence and assurance Quest. 16. Whether the fathers vnder the lawe had onely the spirit of seruitude 1. Chrysostome hath here many strange assertions of the people of the Iewes that liued vnder the lawe as 1. Spiritum sanctum non acceperant c. the people of the Iewes had not receiued the holy spirit the lawe is called spirituall so also the manna which they did eate and the rocke whereof they dranke are called spirituall quia supra naturam perfecta erant they were perfect aboue nature And to make this his assertion good he saith that they opere tenus continebantur were restrained onely by the lawe from the outward act we from the verie inward thoughts they onely vsed corporall purgations and had a promise onely of temporall blessings as of a land that flowed with milke and honie Contra. 1. The Scripture euidently testifieth that Moses and the rest of the Prophets were endued with the spirit of God and it is said of Saul the spirit of God departed from him then he had it before and seeing they receiued Christ when they did eate manna and drinke of the rocke they had also his spirit for without Christs spirit they could not spiritually eate or drinke Christ. 2. and that the lawe of Moses restrained not the outward act onely but the heart and affections our Blessed Sauiour sheweth Matth. 5. where he deliuereth not a newe exposition of the lawe but he doth cleare it from the corrupt glosses of the Iewes 3. and though they had many more carnall rites then we haue yet euen in those externall ceremonies spirituall graces were represented as the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 4. yea and vnder those temporall promises they looked for celestiall as the Apostle sheweth that they sought an heauenly countrey Heb. 11.16 2. Some thinke that here two diuerse states are not compared together of the fathers that liued vnder the lawe and of vs that are vnder the gospell but onely two diuerse degrees of our conversion as first by the lawe we are made to knowe our selues and thereby terrified and afterward we finde Evangelicall comfort by faith in Christ Martyr and so M. Calvin thinketh that the things themselues the ministerie and operation of the lawe and of the Gospell are here set one against an other rather then the persons 3. But here is both an opposition of the persons and things together as Origen doth illustrate this place by that Galat. 4. where they which were vnder the lawe are likened vnto children which were vnder tutors and gouernors and we in the Gospell are like the heire that is come to age and hath no more neede of tutors but yet our state is not set as opposite to theirs as though they had onely the spirit of bondage onely they differ in degrees for they also had the spirit of Christ but not in that euident and conspicuous manner which we haue Pareus And here we may deuide the Iewes into 3. sorts some were altogether carnall which had no knowledge of Christ such onely had the spirit of bondage some were perfect and spirituall as Moses and the Prophets who had the spirit of Christ though for the time they serued vnder ceremonies some were weake yet hauing knowledge of the Messiah they receiued also of his spirit though not in the same degree with the other Martyr Quest. 17. Of the diuerse kinds of feare v. 15. Ye haue not receiued the spirit of bondage to feare 1. There are two kinds of feare a seruile feare when one is mooued onely by the feare of punishment and so kept in awe and obedience and there is filialis timor a filiall feare such as is in children when one feareth to offend God not so much because of punishment as because he findeth the Lord gracious and good vnto him of this feare the Prophet speaketh when he saith the feare of God endureth for euer of the other S. Iohn perfect loue excelleth feare Angustine thus resembleth these two kind of feares the seruile feare is like as an adulterous woman is afraid of her husband least he should come and finde her in her wickednesse the other feare is seene in a chast wife who feareth to offend her husband least he should depart
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
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
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
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
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
mouthes and nothing els doth God require vnto saluation so Chrysost. in ore corde tuo salutis causa in thy heart and mouth is the casue of saluation so Oecumen brevis salus nihil indigens externis laboribus saluation hath but a short cut it needeth not externall labour facile credere animo ore confiteri potes c. thou mayest easily beleeue with thy minde and confesse with thy mouth by the operation of the spirit Calvin and it seemeth to be a proverbiall speach to shewe the readines and facilitie of that which is in the heart and mouth as it is said Psal. 81.10 Open thy mouth wide and I will fill it Faius so Lyranus ostenditur iustitiae per fidem Christi facilitas the facilitie of righteousnesse by the faith of Christ is shewed And here Origens distinction may be receiued who saith that two waies is Christ neere vs possibilitate in possibilitie and so he may be neere vnto vnbeleeuers for they may haue grace to beleeue and efficacia in efficacie and power and so he is neere vnto those which actually by the spirit doe beleeue with the heart and confesse to saluation 4. But where the iustice of faith is said to be easier then the iustice required by the law that is not vnderstood in regard of the beginning and efficient cause of faith for man hath no more power to beleeue of himselfe then to doe good workes for it is God that worketh iâ— vs both the will and deede Philip. 2.13 but the righteousnesse of faith is easier in regard of the manner of the work because the law requireth the obedience thereof to be performed by our selues but faith referreth vs for the performing of the lawe vnto Christ Neither doth our saluation depend vpon the force and efficacie of faith but vpon the worthines and vertue of Christ apprehended by faith as when a sicke man walketh leaning vpon his staffe it is his staffe that stayeth him not his hand which onely layeth hold vpon the staffe The iustice of the law is as if a weake and sicke man should be enioyned to stand by himselfe without a staffe but faith sheweth how our weakenes is propped and held vp by other helps â—s when a sicke man layeth his hand vpon a staffe Quest. 14. How Moses that preached the law is alleadged for iustification by faith Ob. The obiection is made out of that place Ioh. 1.17 The lawe was giuen by Moses but grace and truth came by Iesus Christ c. but if Moses also taught iustification by faith then grace also came by him Answ. 1. Pet. Martyr answeareth that Moses is said to giue the law because his principall intendment was to propound the law yet he giueth testimonie also to the Gospell because Christ was the ende of the lawe as the Apostles in the new Testament preach repentance which belongeth to the law but their principall scope and intent is to set forth the faith of the Gospell 2. Hereunto for more full answear may be added that the lawe giuen by Moses is taken two wayes either strictly for the precepts of the morall law and so Moses was the minister of the lawe onely and not of grace or for the whole doctrine deliuered by Moses wherein also Euangelicall promises are contained Quest. 15. How Christ is to be confessed v. 9. If thou shalt confesse with thy mouth c. 1. S. Paul here placeth the confession of the mouth first both because he followeth that order which Moses did who nameth it first and for that we doe not knowe the faith of others that beleeue in Christ but by their confession Mart. Pareus 2. By confession is vnderstood not a bare and naked acknowledgment of Christ but the invocation of his name beleeuing in him giuing praise vnto him and whatsoeuer belongeth vnto his worship and this must be such a confession as is ioyned with the beleefe of the heart and not with a generall and historicall beleefe onely such as the deuills haue but a confident trust in Christ in beleeuing him to be our redeemer and Sauiour 3. Here we are to consider of fowre sorts of men 1. some neither confesse Christ nor beleeue and they are atheists 2. some beleeue and confesse not they are timorous and fearefull as Peter when he denied his Master 3. some confesse and beleeue not such are hypocrites 4. some both confesse and beleeue and they are right Christians 4. The Apostle maketh speciall mention of the raising of Christ from the dead 1. because this was the most doubted of his death the Iewes and Gentiles confessed but his resurrection they would not acknowledge Mart. 2. and vnlesse Christ had risen againe all the rest had profited vs little because in his resurrection he obtained a perfect victorie ouer death hell and damnation Calvin 3. and this article of Christs resurrection praesupponis alios articulos presupposeth other articles of the faith and taketh them as graunted as if he rose he died and his death presupposeth his birth Gorrhan Quest. 16. How Christ is said to be raised by God 1. By God in this place is not necessarie to vnderstand the person of the father but the power of the Godhead in the whole Trinitie whereby Christ as man was raised vp So Christ as man was raised vp by the power of his father but as he is one God with his father so he is said to raise vp himselfe Iohn 2.18 Christ is also said to be raised by the spirit of sanctification Rom. 1.4 so then Christ is here considered three wayes as beeing one God with his father as the second person in the Trinitie and as he was man as he is God he onely raiseth is not raised as he is man he is onely raised and raiseth not as he is the Son of God he both raiseth himselfe and the father raiseth him the father raiseth the Sonne by the Sonne and the Sonne raiseth himselfe by the spirit of sanctification whereby he was declared to be the Sonne of God Rom. 1.4 Pareus annot in v. 9. 2. And generally concerning the workes of the Trinitie there is a threefold difference to be obserued for there are some workes wherein the Blessed Trinitie doe concurre together both in their diuine essence and persons and they are ioynt workers as all those which are called extra workes without them as all things now ruled and gouerned by Gods prouidence are so gouerned by the whole Trinitie as Ioh. 5.17 My Father worketh hitherto and I worke and the spirit of God also worketh Psal. 104.30 If thou send forth thy spirit they are created some workes are proper and peculiar vnto the glorious persons of the Trinitie as those which are called ad intra the inward workes as the father begetteth the Sonne is begotten the holy Ghost proceedeth these are so peculiar vnto each of them that what is proper to one agreeth not vnto an other and thirdly some works there are wherein the Blessed
offered their bodies suffring hunger thirst much trauell but it was not to a right end to the glorie of the true God and therefore it was not an holy sacrifice Tolet annot 3. 3. some giue this sense holy that is congruens praescripto divino agreeable to the diuine prescript as therefore Nadab and Abihu offended God because they offered with strange fire not appointed by God Gryneus but this is too particular neither comprehendeth all the points of holinesse 4. Lyranus following Vlptanus de verbor significat saith that is called sanctum holy which is fixum stabile sure and permanent 5. Pet. Martyr alleadgeth two other significations of this word as out of Servius vpon the 12. booke of the Aeneides that sanctum is quasi sanguine consecratum as consecrate with blood and so this sacrifice of Christians is consecrate by the blood of Christ the other from Martianus in titul de rerum diuision that sanctum is deriued of the hearb called sanguina which is the same with verbenà vervin which the Romane Embassadors carried in their hands and by that signe were protected from the violence of their enemies but neither of these significations are so fit 6. Wherefore sanctum the Latine word which signifieth holy is the same that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so tearmed as separate from all earthly and terrene qualitie pure and purged from all drosse the sacrifices of the lawe had these two parts of holinesse 1. they must be without spot or blemish then they were holy consecrate vnto God and separate from all profane vse this specially was a type of the most holy and perfect higâ—â— Priest Christ Iesus who was holy harmeles vndefiled separate from sinners Hebr. 7 2â— which properties must in some sort also be seene in the spirituall sacrifices of Christians as S. Peter saith as he which hath called you is holy so be you holy in all manner of coÌ„uersation they therefore which remayne in their sinnes and are therewith defiled cannot offer vp an holy sacrifice to God Pareus to this purpose Origen sanctum dicit c. be calleth it holy wherein the spirit of God dwelleth as the Apostle saith Know ye not that your bodies are the temples of the holy Ghost to the same purpose Haymo so then as this sacrifice must be liuing in respect of the inward life of the soule wherein it liueth by faith vnto God so it is holy in regard of the sanctitie of the inward affections and externall actions of the life 5. Pleasing vnto God c. 1. Some make this the third propertie of this sacrifice that it must be pleasing vnto God as Tolet sheweth how the sacrifices of the Iewes were holy in themselues yet not pleasing vnto God when they were offered by such as were of an vncleane life and therefore the Lord abhorred their sacrifices so Origen interpreteth pleasing vnto God that is separatum à vitijs separate from sinnes so also Haymo Gryneus vnderstandeth it of the sacrifices offered by faith whereby they are made acceptable so also Pareus likewise Faius they must be offered with a sincere affection without all hypocrisie 2. But I rather encline to their opinion which thinke that this is rather the effect which followeth vpon the other properties that if they be liuing and holy sacrifices they must needs be pleasing also vnto God then a newe propertie so Calvin Pet. Martyr and hereof these reasons may be alleadged 1. from the resemblance of the legall sacrifices which beeing offered according to the will of God were accepted as when Noah offered a sacrifice it is said God smelled a sauour of rest Gen. 8. this was not a propertie in the sacrifice but an effect following 2. from the nature of that which is holy to be accepted of God as Martyr alleadgeth out of Plato in Euryphrone who though he would not haue this a perfect definition of sanctitie to be accepted and loued of God yet he graunteth it to be an inseparable qualitie that which is holy is alway accepted of him 3. Because faith whereby this sacrifice is made acceptable to God is included in the former properties for without faith it can neither be liuing nor holy 4. so S. Peter sheweth that spirituall sacrifices are acceptable to God through Christ 1. epist. 2.5 and the Apostle to the Hebrewes saith c. 13.16 with such sacrifices God is pleased it is the sequele or effect of the sacrifice to be pleasing vnto God rather then the propertie in the sacrifice as Lyranus Gorrhan the interlinear gloss referre it to the good intention that all things should be referred to the praise of God 6. Which is your reasonable seruing of God c. 1. Origen thinketh the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable seruing because it was such as whereof a reason might be rendred which could not be giuen of the sacrifices of the lawe why they offered some kind of beasts rather then others Anselme to the same purpose Men must so doe their good workes as that they may giue a reason of them 2. Tehodoret thinketh this is added to shewe a difference betweene these sacrifices of Christians and those of the Iewes of vnreasonable beasts so also Erasmus Osiander here is indeede such a secret difference insinuated but yet more is meant then that onely 3. Lyranus by reasonable vnderstandeth discretion that which is discreete temperate as when one doth sacrifice his bodie by abstinence it must not be out of measure but in discretion as that he be not thereby made vnfit for his calling so also Caietan Gorrhan and before them Thomas Aquinas but this were too particular a restraint of this description for in this last part all is summed together and included before required in this sacrifice for these words are added by way of opposition this is your reasonable seruing of God namely this your liuing and holy sacrifice 4. Wherefore by reasonable the Apostle vnderstandeth nothing but spirituall as S. Peter expoundeth 1. Pet. 2.5 and there he calleth the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable that is spirituall milke v. 2. the reasonable service of God is that which is of the minde and spirit for so will God be worshipped in spirit and truth Ioh. 4.23 so Chrysostome calleth it spiritualem cultum spirituall seruice that is vt mens offeratur the minde should be offered to God Haymo this spirituall seruice consisteth of faith hope charitie Vatablus Gryneus Bucer Pareus and Faius here well obserueth a secret opposition betweene this reasonable seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship as S. Paul calleth it Coloss. 2.23 when men according to their owne fansies doe invent a religion and service fitting their owne humors but that is the reasonable seruice of God which is agreeable to his will as Basil in regul breviorib interrog 230. thus well interpreteth Qui ea assiduè facit quae ex Dei voluntate sunt he which by
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
thy progenitors and brought vp in a good religion yet dost nothing that belongeth therevnto thou perhaps wilt say yet I will shewe thee those which doe these things namely monachos eremum incolentes the Monkes which inhabite the wildernesse But Christ said luceat lux vestra coram hominibus non coram montibus let your light shine before men not before the mountaines and yet saying thus non illis detraho aut montes occupant c. I doe not disgrace those which inhabite the mountaines but I am sorrie for those which dwell in cities that they onely can finde vertue among the other hortor itaque vt philosophiam ex montibus in vrbes reducamus I exhort therefore that we may bring againe Philosophie from the mountaines into cities vt ciuitates sint verae ciuitates that cities may be right cities indeede Observ. 8. Of the dignitie and excellencie of the calling of Christians v. 15. For whom Christ died the Apostle said before v. 8. Whether we liue or die we are the Lords for he hath bought vs with a price euen in dying and giuing himselfe a ransome for vs it is a great honour in the world to be the seruant of a great and mightie king the Queene of Ethiopia iudged Salomons seruants happie that attended vpon so wise a King the Carthaginian embassadors returning from Rome said se vidisse tot reges quot senatores that they had seene as many kings as senators But much more glorious is the condition of the faithfull whom Christ hath purchased to be his seruants and indeede not seruants but freemen yea so many kings for in him we are made Kings and Preists Revel 1.6 Observ. 9. Of true praise and commendation v. 18. Pleaseth God and is commended of men First we must seeke to please God and to be praised of him and then the praise of men will followe but he that first seeketh to please men cannot please Christ as the Apostle saith Galat. 1.10 If I seeke to please men I should not be the seruant of Christ he that is praised of men first is most like to be dispraised of God as our Blessed Sauiour saith Luk. 6.26 Woe vnto you when men shall praise you so did your fathers to the false Prophets And againe the Apostle saith 2. Cor. 10.18 he that commendeth himselfe is not allowed but whom the Lord commendeth Observ. 10. That nothing is to be done with a doubtfull minde or of ignorance v. 23. Whatsoeuer is not of faith is sinne Chrysostome here hath a good morall touching this point that no man should pleade simplicie or ignorance in his doings 1. he distinguisheth of ignorance if thou art ignorant of those things which cannot be knowne praeter culpam erit it is without thy fault but ignorance through negligence such as the Iewes had excuseth not 2. An in modico orbis angulo c. the things belonging to saluation were not done onely in Palestina in a corner of the world but the Lord by his Prophet saith they all shall knowe me from the greatest to the least non vides rem istam loqui dost thou not see the thing it selfe to speake 3. But thou wilt say this knowledge is not to be exacted of a poore simple husbandman or Barbarian yes why not for how canst thou call him simple that is wise enough in worldly matters if he be wronged he can tell how to resist if violence be offred he will defend himselfe and in other matters he can prouide for himselfe how then is he simple 4. Tell me whom thinkest thou to be more simple those which liue now or which liued in Abrahams time surely thou wilt say they which liued then yet Abraham barbarus in medio barbarorum educatus c. barbarian brought vp among barbarians hauing no teacher his father beeing an idolater yet had the knowledge of God to this purpose Chryso to shew that ignorance can excuse none but euerie one is bound to examine all his actions that they proceede of faith CHAP. XV. 1. The text with the diuerse readings 1 We which are strong ought to beare the infirmities frailnes B. of the weake and not to please our selues not to stand in our owne conceits B. 2 Therefore let euerie one please his neghbour vnto good Be. L. Gr. rather then in that is good B. G. S. to edification 3 For Christ would not please himselfe but as it is written the rebukes of them which rebuke thee fell vpon me 4 For whatsoeuer things were written aforetime were written afore for our learning that thorough patience and comfort of the Scriptures we might haue hope 5 Now the God of patience and consolation giue you that ye he like minded like affected Be. thinks the same thing V. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde the same thing one toward an other according to Christ Iesus 6 That ye with one minde and one mouth may praise God euen the father of our Lord Iesus Christ. 7 Wherefore receiue ye one an other as Christ receiued vs to the glorie of God 8. Now I say that Iesus Christ was a Minister of the circumcision for the truth of God to confirme the promises of the fathers 9 And that the Gentiles might glorifie God let the Gentiles praise God G. for his mercie as it is written For this cause I will confesse thee among the Gentiles and sing vnto thy name 10 And againe he saith reioyce ye Gentiles with his people 11 And againe praise the Lord all ye Gentiles and laud ye him all people together 12 And againe Esaias saith there shall be a roote of lesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentiles trust 13 Now the God of hope fill you with all ioy and peace in beleeuing that ye may abound in hope be rich in hope B. thorough the power of the holy Ghost 14 And I my selfe also am perswaded of you my brethren that ye are also full of goodnes loue L. and are able willing V. to admonish one an other 15 Neuerthelesse brethren I haue somewhat more boldly after a sort in part Gr. written vnto you as one that putteth you in remembrance through the grace that is giuen me of God 16 That I should be the Minister of Iesus Christ toward the Gentiles ministring sanctifying L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. which signifieth serving or ministring in holy things the Gospell of God that the offring oblation of the Gentiles might be acceptable beeing sanctified by the holy Ghost 17 I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God 18 For I dare not speak of any thing I cannot endure to speak of any thing Be. see qu. 23. which Christ hath not wrought by me for the obedience of the Gentiles in word and deed 19 With the power of signes and wonders by the power of the spirit of God of the holy Ghost L. so that from Hierusalem and round
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
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
you shall hardly finde one cui oranti aliquid inanis cogitationis non occurrat c. who in his prayer thinketh not of some vaine thing Quest. 40. Of the things which S. Paul would haue them pray for He willeth them to pray for these two reasons first that he may be deliuered from the vnbeleeuers in Iudea 1. S. Paul did knowe by the reuelation of the spirit that many troubles should be raised against him in Iudea by the adversaries of the Gospel as he saith Act. 20.23 The holy Ghost witnesseth that in euerie citie bonds and afflictions abide me and although they persecuted all the Apostles yet they had a speciall spite at Paul as being the most earnest impugner of the ceremonies of the law and like as they serued Christ his master who after he had done all good to the Iewes was put to death at Ierusalem so he looked to be serued hereby he sheweth how necessarie it was that they should make request for his deliuerance seeing he was to goe among so many wolues magis feras rabidas quà m homine◠rather so many savage beasts then men 2. he saith not pray vt hos impugnem superem that I may vanquish and ouercome them but onely be deliuered from them not be hindered by them in his course Theophyl 3. and this he prayeth non quod pati metuat not that he was afraide to suffer but that his course might not be hindered in performing that seruice to the Saints and in accomplishing his desire to see the Romanes Origen for otherwise S. Paul was readie in himselfe not onely to be bound but to die at Ierusalem Act. 21.13 4. Neither was S. Paul heard altogether in this desire for though he escaped death at Ierusalem which was conspired by the Iewes yet he was not deliuered out of bonds so God heareth the requests of his Saints in temporall things so farre forth as it shall be for his glorie Pareus And that my service may be accepted of the Saints this is the second thing that he would haue them pray for 1. As S. Paul feared the practises of the incredulous Iews so he doubted the sinister suspitions which might be conceiued of him euen among the brethren which were zealous of the lawe least his seruice herein should not be acceptable vnto them 2. Some vnderstand it otherwise that it may be acceptable that is sufficiens sufficient to releeue their necessities Gorrhan some that my seruice acceptabile fiat apud Deum may be acceptable vnto God Greek scholiast Lyran. but the first sense is the fittest that his seruice be not preiudiced by the sinister opinions which might be conceiued of him as Iames saith vnto him Act. 21.21 Thou seest brother how many Iewes there are which beleeue and they are all zealous of the lawe and they are informed of thee that thou teachest all the Iewes which are among the Gentiles to forsake Moses vnto such the Apostle prayeth that his seruice might be welcome and accepted Quest. 41. Of the fruites of the prayer of the Romanes for S. Paul Here followe two effects of their prayer The first in respect of themselues that I may come vnto you with ioy 1. Chrysostome here noteth that as the Apostle begunne his epistle wishing that he might haue a prosperous iourney to come vnto them c. 1.11 so he concludeth 2. it was for their profit that he should come vnto them an effect of the first part of their prayer that he might be deliuered and that he might come vnto them with ioy a fruit of the other part that his seruice might be accepted of the Saints for otherwise he should come with heauie cheare 3. he addeth by the will of God which condition he inferteth c. 1.11 both to free himselfe from the suspition of inconstancie if it should fall out otherwise and to this ende that if Gods will were otherwise that he should not come with such ioy as indeede he did not in respect of his outward bonds they might more patiently beare it The other effect and fruit is common to the Apostle with them that I may be refreshed with you 1. where Chrysostome noteth the modestie of S. Paul he saith not to teach and instruct you but to be comforted 2. Haymo obserueth in the word to be refreshed that he desireth refrigerium refreshing qui calore solis vritur who is burnt with the heate of the Sunne as they which striue or fight so the Apostle had laboured in fighting against the profane Philosophers vnbeleeuing Iewes gainsaying heretickes and now he desireth ease and refreshing some referre it to the griefe and vexation which the Apostle had by reason of the mutuall conflicts and contentions among the Romanes as he saith elsewhere Who is offended and I burne not from the which he should finde ease and refreshing in their mutuall concord Gorrhan but Theophylact better vnderstandeth it of the generall comfort which they should haue one by an other you in me ob doctrinam for the spirituall doctrine which you shall receiue and I in you ob auctam fidem for your faith encreased Origen addeth non corporalem requiem quaerit Paulus Paul seeketh not corporall rest but the spirituall comfort and rest in God Quest. 42. Of the Apostles salutation The God of peace c. 1. As the Apostle beganne his epistle with the salutation of peace so he endeth the same as his manner is consuevit auditoribus bene precari he is accustomed to wish well vnto his auditors after he hath instructed them 2. He saith the God of peace giuing such titles vnto God as best fit the present argument as he said before v. 5. the God of patience and consolation and v. 13. the God of hope so now the God of peace he meaneth Christ Iesus whom he calleth the Lord of peace 2. Thess. 3.16 who hath left the inheritance of peace vnto his Church 3. And he is called the God of peace both passively that they may finde peace with God and haue God at peace with them and actiuely that God would preserue them in peace and vnitie among themselues 4. He simply wisheth not vnto them peace but true peace euen the peace of God qui pax est vera who is the true peace that till he come or whether he come or not the God of peace may be with them 5. And he wisheth vnto them peace both in generall that they may be replenished with all spirituall benediction and in particular in respect of those diuisions and dissentions which were among them 4. Places of Doctrine Doct. 1. That Christs holy example must be imitated of Christians v. 3. For Christ also would not please himselfe c. As here the Apostle propoundeth the most holy example of our Blessed Sauiour herein to be followed that we should one seeke the good of an other so euery where the Apostles doe presse the example of their and our Master to be imitated in all other holy duties as
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