4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes so also Gorrhan cum spiritus noster per spiritum sanctum bona agit when our spirit by the spirit of God doth the things which are good it beareth witnesse that we are the sonnes of God 5. Most vnderstand this testimonie of the crie in our hearts when we call God our father which the Apostle spake of before Tolet. annot 14. Martyr Osiander clamor iste testimonium est this crying in our hearts is the testimonie Faius But Chrysostomes reason before alleadged reiecteth all these there is difference betweene the testimonie of the spirit it selfe and the effects and operations thereof and first the spirit inwardly perswadeth vs that we are the sonnes of God and then it maketh vs also in our hearts to crie Abba father 6. Theodoret vnderstandeth this testimonie of the spirit to be sacram doctrinam the sacred truth and doctrine which confirmeth vs to be the sonnes of God and so Lyranus interpreteth it de veritate catholicae fidei of the veritie of the catholike saith confirmed by the spirit by signes and miracles whereby we are adopted but the Apostle speaketh of an internall testimonie not of externall doctrine though by the preaching of the truth the testimonie of the spirit is wrought in vs. 7. Lyranâ—â— â—eside hath an other interpretation of the speciall reuelations which S. Paul and some othâ—â— had But the Apostle speaketh of that generall testimonie of the spirit of God which is wrought in the hearts of all the faithfull 8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts whereby we are assured that we are the sonnes of God as Sedulius vnderstandeth here the spirit it selfe which is giuen as an earnest pennie in our hearts 1. Cor. 2.22 perhibet testimonium in cordeper occultam inspirationem it giueth testimonie in our heart by secret inspiration Haymo and as Oecumenius non solius charismatis vox est sed donantis spiritus it is not onely the testimonie or voice of the graces of the spirit but of the spirit the giuer for first our spirit is assured by our faith loue godly life prayer invocation which are the fruites of the spirit then the spirit it selfe concurring with this testimonie of our heart sealeth it vp and maketh it sure these two testimonies must not be seuered for he that relyeth vpon the immediate testimonie and revelation of the spirit without this other testimonie deceiueth himselfe Pellican Quest. 20. Whether the testimonie of the spirit and of our spirit be one and the same 1. Some reading thus the spirit beareth witnes to our spirit are of opinion that this testimonie is but one the spirit of God testifieth and the spirit of man is testified vnto 〈◊〉 Ambrose expoundeth that this testimonie of the spirit is redditum spiritui nostro giâ—â— vnto our spirit but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witnes together with our spirit rather then to our spirit as doe reade L.G.B.V. for in this latter sense the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together or with 2. Some will haue the spirit of God and our spirit here both to giue testimonie but in one and the same thing as this clamor crie which the Apostle spake before of whereby we call Abba father is the testimonie of the spirit and of our heart together Tolet Faius so also Chrysostome ipse nos charismate suo nos loqui docuit he taught vs so to speake by his gift in vs so they will haue the meaning to be this that this calling Abba father is both the testimonie of our heart and of the spirit whence it proceedeth but the crying Abba father is the effect of the testimonie of the spirit it is not the testimonie it selfe for first the spirit obsignat c. sealeth in our hearts that we are the sonnes of God then apperit os it openeth our mouth Beza 3. Pererius reporteth the opinion of some which make the testimonie of the spirit to be the generall promise sealed in the Scriptures that God loueth those which beleeue in him and the testimonie of our spirit to be that particular apprehension which euerie one hath as that he loueth God and beleeueth in him and so the testimonie of the spirit should frame the proposition in generall and the testimonie of our spirit should inferre the assumption but this testimonie of the spirit whereof the Apostle speaketh is not the externall and generall promise but the particular euidence which euerie one hath in himselfe that he is the Sonne of God 4. So then here are two testimonies the one is of our owne spirit which by the peace of conscience faith and other graces of the spirit in vs doth assure vs that we are the sonnes of God Mart. and of this testimonie the Apostle speaketh 1. Ioh. 3.21 that if our owne heart condemne vs not we haue bouldnes with God but this must be the spirit of a man regenerate not the naturall soule of man as Origen here well obserueth a difference betweene the soule and the spirit as the Apostle doth distinguish them 1. Cor. 2.11 2. Thess. 23. Pareus the other testimonie is of the spirit of God that confirmeth this testimonie of our heart which of it selfe is but weake if it were not supported by the spirit then seeing the testimonie of our owne spirit is weake it pleaseth God for our further confirmation to ioyne thereunto the testimonie of his spirit Mart. like as in battell they are called syâ—machi striuers together which doe one helpe the other so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together that we are the sonnes of God Erasmus Beza Caiet Mart. Pareus Faius all these make here two testimonies of the spirit of God and our owne spirit Quest. 21. How we are said to be heires and what our inheritance is v. 7. If we be children then also heires 1. Chrysostome here well observeth the Apostles wisdome who while he spake of heauie things as what they should suffer if they liued after the flesh v. 13. passed it ouer quickly but now treating of the priuiledges of the faithfull and of the good things which are giuen vnto them he amplyfieth his speach that they are Sonnes and not onely so but heires and heires of great things euen of God and ioynt heires with Christ. 2. Origen also here noteth that the Apostle still ex consequentibus syllogismum nectit doth frame a syllogisme by the consequents as ye haue receiued the spirit of adoption therefore ye are sonnes if sonnes ye are heires for the servant expecteth a reward the sonne looketh for the inheritance and if heires then the heires of God and heires of glorie 3. But there is great difference betweene this inheritance and the inheritances of men 1. Origen noteth that with men all sonnes
Christ and his constancie and immutabilitie that whom he loueth he loueth to the end all which tend to make vs sure of our election and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience for that is a fruite of iustification not the cause thereof But Saint Paul knew himselfe to be iustified by faith and thereof was assured the testimonie of the conscience which ariseth of our good fruits is an argument of our liuely faith whereby we are iustified 4. we confesse that none in this life can attaine to a perfect assurance without some doubting but there is difference betweene an infallible and certaine assurance and a perfect assurance this sheweth the degree the other the kind and manner 2. To Pererius we answer that we are assured by the light of faith infused that we are saued and his exceptions we except against 1. it is not naturall sense and experience that assumeth I am saued but this is the particular act or sense of faith relying vpon Gods promises there is a generall assent vnto and apprehension of Gods promises which maketh the proposition he that beleeueth in Christ shall be saued then is there a particular application which is the speciall act of faith but I beleeue which a man is assured of by his workes then the conclusion followeth I shall be saued the propositions beeing grounded vpon the promise of God is the obiect of faith the assumption inferred out of the proposition is the act of faith Therefore that is a friuolous obiection that the assumption I doe beleeue is not de fide of faith and it hath not the expresse word of God for fides non creditur sed sentitur faith is not beleeued but it is felt and perceiued it apprehendeth the generall promises of God and particularly applieth them 2. It is vntrue that the actions proceeding of the spirit and such as come from man himselfe are aliue for there is no good thing in vs which the spirit worketh not naturall ciuill workes haue a semblance indeede and shew of goodnes but there is not any true goodnes in them 3. but this is not to the purpose for though a man haue many sinnes which he knoweth not and his workes be imperfect this in a faithfull man hindreth not the assurance of his saluation which is not grounded vpon his workes but vpon his faith indeed if a man were iustified by workes he could neuer attaine vnto any securitie or certaintie of saluation but it is faith that layeth hold on the perfect obedience and righteousnesse of Christ that bringeth vs to this assurance 4. And as for their speciall reuelation whereby they pretend that Saint Paul and other holy men were made sure of their saluation the Apostle taketh away this pretext in making his case common herein with other faithful men saying that there was not a crowne of righteousnesse laid vp onely for him but for all them that loue his appearing 2. Tim. 4.8 a more excellent degree of assurance the Apostle had but the diuersitie of degree taketh not away the truenes of the thing a true assurance of saluation all the faithfull haue though not in the like degree measure Now on the contrarie side that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation and that de facto in very deed euery faithfull man is so assured we prooue it by these testimonies of Scripture As Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God 1. Cor. 2.12 We haue receiued the spirit of God that we may know the things that are giuen vs of God 2. Cor. 13.5 Know ye not your owne selues that Iesus Christ is in you vnlesse ye be reprobates and such other places many might be produced which shew that we haue a certaine knowledge and assurance by faith of heauenly things Pererius answereth 1. that either these places must be vnderstood of a morall coniecturall and humane kind of certitude assurance not diuine and infallible as in the first place though the testimonie of the spirit be most certaine in it selfe yet we onely by coniectures gather that it is the testimonie of the spirit 3. or the Apostle speaketh of that speciall assurance by reuelation which the Apostles had in those daies as in the second place 3. or he meaneth the knowledge onely of the doctrine and principles of faith not of beeing in the state of grace as in the third Pere disput 8. Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit as it is in it selfe but as it is to vs it beareth witnesse with our spirit that we are the children of God and thereby we crie Abba father like as then children doe call vnto their fathers with a confident assurance not a coniecturrall opinion the like certaintie haue the faithfull that they are the sonnes of God and that he is their father 2. the Apostle speaketh not of the Apostles and teachers onely of those times but generally of all the faithfull which haue not receiued the spirit of the world but the spirit of God 3. And the Apostle in the third place expressely mentioneth such a knowledge which the reprobates haue not and they which haue it are not reprobates but the knowledge of the doctrine of faith euen the reprobates haue but it is not sanctified vnto them 4. Now then to conclude this point there is a threefold kind of certitude there is one in opinion onely when a man deceiueth himselfe in his perswasion and thinketh that to be which is not there is an other certaintie in the truth of the thing as the Deuils know the truth of the articles of faith though they haue no comfort in them and there is an assurance as well of the truth of the thing as in perswasion and assent of him which beleeueth such is the assurance of faith the first is onely in the will and affection without any ground the second in the intellectuall part onely the third is in both So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things and his heart and affection is inclined firmely to beleeue and applie them to himselfe 5. Some of the Romanists doe not much differ from vs in this point of the certaintie of saluation as Pererius disput â— alleadgeth Vega and Ricuram Tapperus who affirme that a man may be so certaine of grace vt omnicareat formidine haesitatione that he may be without all feare and doubting See further of this Controversie Synops. Centur. 4. er 20. Controv. 10. Against the invocation of Saints v. 15. Whereby we crie Abba father Hence Bucer well obserueth that the spirit of God teacheth vs to call vnto God and crie in our hearts Abba father the spirit sendeth vs not vnto Saints the prodigall child comming home to his father wâ—nâ— not to any of his fathers seruants to
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
nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
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
〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 2. Thess. 1.6 dwelleth in you but if any haue not the Spirit of Christ the same is not his 10 And if Christ be in you the bodie is dead because of sinne but the Spirit is life because of righteousnes for righteousnes sake B.G. 11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies by his spirit because of his Spirit V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to a genitiue case rather signifieth by that dwelleth in you 12 Therefore brethren we are debters not to the flesh to liue after the flesh 13 For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie flesh L. by the Spirit ye shall liue 14 For as many as are led driuen V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit they are the sonnes of God 15 For ye haue not receiued the spirit of bondage againe vnto feare but ye haue receiued the spirit of adoption of Sonnes S. of the Sonnes of God L. add whereby wherein L. we crie Abba father 16 The same spirit beareth witnesse with our spirit that we are the sonnes of God 17 If we be sonnes children G. we are also heires euen the heires of God and ioynt heires heires annexed G. partakers of the inheritance of S. coheires Be. V. with Christ if so be we suffer together with him that we may be also glorified together with him 18 For I count that the afflictions of this present time are not answerable or meete V. Be. S. worthie L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie beeing construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather taken in the first sense to the glorie which shall be reuealed vnto vs. 19 For the earnest expectation B. fervent desire G. expecting with lifting vp the head Be. or fastening of the eyes S. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of the creature the created world Be. waiteth when the sonnes of God should be reuealed 20 Because the creature the created world Be. is subiect to vanitie not of it owne will but by reason of him which hath made it subiect subdued it vnder hope G.B. but these words vnder hope are better referred to the next verse B. S. 21 Vnder hope that the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God 22 For we knowe that euerie creature the world created Be. all the creatures S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth together or sigheth and trauaileth in paine together with vs vnto this present 23 And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh groane L. V. mourne B. in our selues waiting for the adoption of the sonnes of God L. ad euen the redemption of the bodie 24 For we are saued by hope but hope that is seene is not hope for that which one seeth why not how G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he hope for 25 But if we hope for that we see not we doe with patience abide it expect it Be. 26 Likewise the spirit also helpeth our infirmities for this what we should pray for as we ought we knowe not but the spirit it selfe maketh intercession maketh request L.G. with sighes groanes B.S.V. which cannot be expressed 27 But he that searcheth the hearts knoweth what is the meaning sense Be. vnderstanding S. desire L. affection V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense meaning of the spirit for he maketh intercession for the Saints according to God that is according to his will S. G. according to his pleasure B. 28 Also we knowe that to those which loue God all things work together God helpeth them in euerie thing S. ad for the best vnto good Gr. euen vnto them which are called of his purpose predestinate to be called S. called to be Saints ad of his purpose L. 29 For those whom he knewe before he also predestinate to be like fashioned or conformable to the image of his sonne that he might be the first borne among many brethren 30 Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified 31 What shall we then say to these things if God be for vs on our side B. G. who can be against vs 32 Who spared not his owne Sonne but gaue him vp for vs all how shall he not also with him giue vs all things 33 Who shall lay any thing to the charge or put in any accusation against Be. of Gods chosen it is God that iustifieth 34 Who is he that condemneth who shall condemne det G. it is Christ which is dead or rather which is risen againe who is at the right hand of God and maketh intercession B. Be. L. maketh request G. for vs. 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or the sword 36 As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter 37 Neuerthelesse in all these things we are more then conquerors we doe ouercome L. S.V.B. but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then simply to ouercome thorough him that loued vs. 38. For I am perswaded am certaine V. B. that neither death nor life nor Angels nor principalities nor powers not things present nor things to come nor strength ad L. 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. 2. The Argument Method and Parts In this Chapter the Apostle concluding the doctrine of iustification remooueth and taketh away the impediments 1. the reliques remainder of sinne in the sonnes of God doe not hinder their iustification to v. 17.2 neither are their afflictions an impediment which he exhorteth them by diuerse reasons patiently to suffer to v. 31.3 then he concludeth with the certaintie of saluation in the elect v. 31. to the end 1. The first impediment that the reliques of sinne which remaine in the seruants of Christ whereof the Apostle gaue instance in himselfe in the former Chapter doe not hinder their saluation he taketh away but with a double limitation if they be in Christ and doe not walke after the flesh both which are propounded v. 1. and afterward amplified and handled more at large The first limitation he setteth forth 1. by the fruites and effects of the spirit in the faithfull in freeing them from sinne and so from death and condemnation whereof he giueth instance in himselfe v. 2. from the end of Christs incarnation and death which was to destroie sinne and fulfill righteousnesse which the law could
100. wherein he crosseth the iudgement of his fellowe Iesuite Tolet who denieth that this word doth belong at all vnto approbation and dilection which are the acts of the will but onely vnto the knowledge in the vnderstanding 6. So then here the Apostle setteth sorth these three mysticall acts of the Blessed Trinitie before the world was created the purpose of God which is generall to saue some and condemne others then the foreknowledge and approbation of God in electing of some and refusing of others thirdly predestination in appointing vnto the elect both the ende of eternall life to the which he decreed to bring them and in ordaining the way and means thorough faith in Christ to atchieue that ende Gryneus Quest. 46. Wherein our conformitie to the image of Christ consisteth v. 29. To be made like to the image of his Sonne 1. Caietans observation is somewhat curious that in the originall the word image is put in the genitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the image not to the image to shewe that this our conformitie is not mediately referred to Christ immediately to his image but that we must directly imitate Christ in bearing his similitude and image for the Greeke construction of the word signifying similitude requireth a genetive case and it is all one in effect to say conformes imaginis as the Latine interpreter readeth or conformes imagini as Beza likenesse of the image or to the image 2. Athanasius epist. ad Serapion Basil lib. 5. cont Eunom doe take the spirit of God to be the image of the Sonne to the which image we are made conformable in holinesse and puritie 3. Origen referreth it to the soule of Christ which was endued with all graces of the spirit wherein consisteth our conformitie to imitate those vertues and spirituall graces which were in Christ. 4. Theodoret placeth this conformitie in beeing made like vnto the glorious bodie of Christ. 5. Chrysostome Theophylact herein will haue this conformitie to consist because that as be is the Sonne of God so we are by grace the adopted sonnes of God so also Lyranus filiatio adoptiva est quaedam similitudo filationis naturalis the adoptiue sonneship is a similitude of the naturall sonneship of Christ. 6. But to speake more distnictly this conformitie to the image of Christ is not in the essence of the divine nature but in diuine qualities and graces in which sense S. Peter saith we are partakers of the diuine nature in fleeing the corruption which is in the world 1. Pet. 1.4 that is in holines and puritie we must be like vnto God This conformitie is either inchoate and begunne in this life or perfect in the next in this life it is either a principall conformitie vnto Christ in holines and righteousnesse as Ephes. 4.23 We must put on the newe man which after God is created in righteousnesse or it is accidentall in beeing made partakers of Christs suffrings 1. Pet. 4.13 our perfect conformitie in the next life is to be made like vnto Christ in glorie 1. Ioh. 3.3 When he shall appeare we shall be like him Gryneus Quest. 47. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 1. This is added by the Apostle as a limitation of our conformitie vnto Christ though there be a likenes in vs and a similitude vnto Christ yet not an equalitie he still retaineth the dignitie of the first borne so this conformitie vnto Christ is not an authenticall proportion in making vs equall but in a geometricall reseruing the preheminence vnto Christ the naturall Sonne of God 2. Christ is called the first borne two wayes first equivoce improperly as he is the Sonne of God by nature but we are onely sonnes by grace and so we are sonnes as he is but in the same kind then vnivoce more properly he is called the first borne as he is man who hath receiued in his humane nature the plenitude and fulnesse of grace and communicated it vnto the faithfull whom he vouchsafeth to call his brethren Dominic Sotus in hanc epist. 3. Haymo sheweth how Christ may be said to be vnigenitus and primogenitus the onely begotten and first begotten Sonne of God both in his diuine and humane nature in the diuine he is the onely begotten because he is onely the sonne of God by nature and so hath no brethren he is also the first begotten because he was ante omnem creaturam non factus sed natus he was before euerie creature not made but borne and so S. Paul calleth him the first borne of euerie creature Coloss. 1.15 As he is man he was the onely begotten Sonne of Marie and the first begotten because he first arose from the dead first ascended into heauen and so he is called the first borne of the dead Coloss. 1.18 4. Yet to speake more properly and distinctly he is said to be the onely begotten Sonne as he is God and the first begotten as he is man Chrysost. Theophyl 5. Now herein consisted the prerogatiue of the first borne 1. in the preheminence of birth they were the first 2. in their office and anthoritie they were the rulers of the house after the father and the Priests of the familie before the Leviticall orders were established 3. in their inheritance they had a double part to the rest of their brethren and they did keepe and nourish the familie as Ioseph did who had Rubens birthright So Christ is more excellent then his brethren 1. in his nature both diuine wherein none of his brethen can partake with him and humane which he onely tooke without sinne 2. in his offices he exceedeth beeing anointed both to be our Prophet to reueale vnto vs his fathers will and our Priest in offring vp himselfe in sacrifice for vs and now in beeing the Mediator of our prayers and our king in gouerning vs by his holy spirit and by the scepter of his word 3. he also hath the preheminence in his glorious inheritance he is glorified aboue all creatures and is of all euen of the Angels adored which glorie he imparteth vnto his faithfull members in measure Quest. 48. Of certaine doubts out of the 30. verse whom he predestinate them also be called Origen here noteth certaine doubts 1. Obiect Whereas it is said whom he knewe before he predestinate hence it wil followe that God did not foreknowe or foresee those whom he did not predestinate Answ. Origen here giueth good satisfaction shewing that according to the phrase and vse of Scripture God is said to knowe or foreknowe some that is in affectum recipere sibi sociare to affect them and associate them to himselfe as in this sense Adam is said to haue knowne his wife that is ioyned her in societie vnto him And thus only they are foreseene and foreknowne of God that is beloued approoued whom he predestinate vnto life 2. Obiect The Apostle saith whom he calleth he iustifieth and yet there
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
that they put not downe the high places yet his heart was vpright with the Lord all his daies yet was he an enemie to idolatrie so might Salomon be after his repentance idolatrie could not be purged out all at one time 3. For matters of fact the argument followeth not negatiuely it is not in the Scripture mentioned therefore it was not done though in matters of doctrine it concludeth well for no mention is made of Daniels refusall of Nabuchadnezzers odors and sacrifices Dan. 2.46 and yet it is certaine he did refuse them And yet notwithstanding Salomons repentance may be found in Scripture the booke of Ecclesi istes was made after his fall as a monument of his repentance See more hereof Synops. Papis p. 3. Controv. 21. That the elect by faith may be assured of euerlasting saluation v. 38. I am perswaded c. The Romanists to elude this so euident a place for the certaine and sure perswasion which the elect haue by faith of their saluation doe frame vs diuerse answers 1. that Saint Paul had this by speciall reuelation it is not generally giuen to all beleeuers 2. in generall we are certaine that all the elect shall be saued but in particular it is not knowne 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded signifieth a morall kind of assurance not certitudinem fidei a certaintie or assurance of faith as the Apostle vseth the same word Heb. 6.9 we are perswaded better things of you Rom. 15.14 I am perswaded of you that you are full of goodnes but Paul could not beleeue these things of others by a certaintie of faith to this purpose Bellarmine lib. de iustificat c. 9. Pererius disput 28.4 for Paul himselfe was not certaine of his election thus writing 1. Cor. 9.27 I doe beate downe my bodie c. left when I haue preached to others I my selfe should be a reprobate Staplet Antidot p. 503. Contra. 1. The Apostle such things as he had by reuelation faith could not be vttered 2. Cor. 12.4 they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things not to be spoken but this thing touching the certaintie of saluation he vttered it was not therefore any of those secrets which were reuealed and 2. Tim. 4.8 the Apostle sheweth how he came to be assured of a crowne of righteousnesse euen by keeping the faith and faith it was not laid vp onely for him but for all other that loued the appearing of Christ. 2. This assurance was not in generall but in particular Christ gaue himselfe for me Gal. 2.10 and a crowne of righteousnesse is laid vp for me 2. Tim. 4.8 3. There is a double kind of perswasion persuasio fidei the perswasion of faith such as this of the Apostles was grounded vpon Gods promises which was most certaine there was persuasio charitatis a perswasion of charitie which S. Paul had of others this was not so certaine as the other yet neither of them was coniecturall for S. Paul who had the gift of discerning of spirits and could pronounce of the election of others that their names were written in the booke of life Philip. 4.4 had more then a coniecturall gesse of their estate and yet it followeth not one can not be certainly perswaded of an others saluation therefore not of his owne 4. To that place we answer 1. that S. Paul speaketh not there of his eternall election or reprobation but saith in effect that if his life and doctrine agreed not which he preached to others he might be worthily reprooued of men 2. and yet if it were admitted that Saint Paul should meane his reprobation with God it followeth not by this speech that be doubted of his saluation but was sollicitous and careful to doe nothing which might hinder it a godly care bringeth them to a greater certentie for it is a liuely and proper fruit of their election 3. Origen vpon this place expoundeth it of S. Pauls state in time past aliquando â—etuit c. he sometime feared his flesh but the former answers are better 4. howsoeuer the Apostle doth not there doubt of his saluation beeing most certainly perswaded here See more Synops. Centur. 4. err 21. 6. Morall obseruations Observ. 1. Sanctification must not be seuered from iustification v. 1. There is no condemnation c. which walke not after the flesh c. The Apostle here euidently sheweth that they which walke after the flesh are not in Christ Iesus not iustified by him and freed from condemnation although our sanctification be not any meritorious or efficient cause of saluation yet it is such a cause as sine qua non without the which there is no saluation 1. because regeneration is inseperably ioyned with iustification 2. sanctification is a testimonie and euidence of our faith without the which it is dead 3. it is a fruite of the spirit 4. and it doth necessarily follow true repentance Observ. 2. Sinne maketh vs enemies to God v. 7. The wisedome of the flesh is enmitie We see how Sathan hath poisoned the whole nature of man by sinne not onely the sensuall and carnall parts but euen the mind wisedome and vnderstanding that euery part of man by nature is rebellious vnto God so that iustly by nature we are the children of wrath for how can the Lord else doe but shew his anger and indignation vpon his enemies the consideration therefore hereof should worke in vs a detestation of sinne Observ. 3. The sonnes of God must be like their heauenly father v. 14. As many as are led by the spirit are the sonnes of God the Apostle vseth this as a forceable motiue to perswade vs to holinesse and pietie because we are the sonnes of God as children doe beare the image of their parents so the sonnes of God must expresse the image of their heauenly father in holines and righteousnesse their children men are whose workes they doe if they doe not the workes of God but of Sathan Gods children they are not but Sathans Ioh. 8.44 Observ. 4. Of the contempt of all worldly things v. 17. If children then also heires c. If we then doe hope for such a glorious inheritance in the kingdome of life we should contemne and trampie vnder our feete the glorie and pompe of the world vnlesse onely vsing them as transitorie things for our necessarie vse as S. Paul counted all things as dung in comparison of Christ. Phil. â— 8 Observ. 5. No suffering in this world can be answerable to the glorie to be reuealed v. 18. I count that the afflictions c. This difference there is betweene the sufferings of Christians and the labours which the heathen endured for their countrie their labours were greater then the end which they propounded Brutus killed his owne sonnes for the libertie of his countrie Torquatus put his owne sonne to death for transgressing militarie discipline Curtius cast himselfe into the pit for the safetie of his countrie these by their vtmost daungers onely sought the
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
words depth and riches are two names added to expresse the excellencie of Gods wisedome and knowledge so also Beza Gryneus Faius taking riches here for abundance likewise Pererius Gorrhan would prooue it by the like place Coloss. 2.3 in whome are hid the treasures of wisedome and knowledge and so the Apostle saith here the riches of the wisedome and knowledge 2. But Origen referreth this deepenesse to all three O the deepenes of the riches and of the wisedome and of the knowledge of God so also Theophylact whom Erasmus and Tolet follow the reasons are these 1. because as Erasmus obserueth there is a comma or distinction in all the copies that he saw betweene riches and wisedome which sheweth that one hangeth not on an other 2. Tolet addeth that the coniunction and betweene riches and wisedome doth shew them to be two distinct things 3. likewise the three clauses following who hath knowne his minde who was his counsellor who hath giuen to him first are answerable vnto these three knowledge wisdome riches 4. And else where these three are distinguished Ephes. 2.17 The riches of his grace c. in all wisedome and vnderstanding 5. This is most agreeable to the scope of the Apostle who immediately before made mention of the mercie of God which here he vnderstandeth by the depth of his riches as Ephes. 2.7 That he might shew in the ages to come the exceeding riches of his grace Though either of these readings may indifferently be followed and Haymo and Pet. Martyr doe propound both yet the former seemeth to be the fitter because of that place Coloss. 2.3 where they are called the treasures of wisedome and knowledge as here the riches the Greeke coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well both as and and where the Apostle saith v. 35. who hath giuen vnto him first it is another reason to stay mens murmuring against God as here he perswadeth thereunto by the vnsearchable depth of Gods iudgements so there from Gods all sufficiencie that he giueth freely to all and none to him Quest. 33. How the iudgements of God are said to be vnsearcheable v. 33. 1. Some thinke that the Apostle expresseth the same thing by this ingemination of words vnderstanding one and the same thing by the iudgements and waies of God Calvin but they are better distinguished Haymo by the iudgements would haue vnderstood Gods iust proceedings both against Angels and men Iewes and Gentiles in electing some and reiecting others and by his waies his passage from the Gentiles to the Iewes and from the Iewes to the Gentiles but they are better referred the iudgements to the decree and purpose of God which belonged to his knowledge and the waies to the meanes whereby God executeth and bringeth his purpose and counsell to passe wherein his wisedome is seeme as Gods counsell and iudgement was to preferre Ioseph and exalt him aboue his brethren the way was in bringing this to effect by the selling of him into captiuitie by his brethren Tolet so also Martyr 2. Where the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not to be traced out the vulgar latine readeth investigabiles in a quite contrarie sense to be paced or traced out which as Tolet coniectureth might be the error of the writer leauing out in for he should haue said in investigabiles as Erasmus noteth out of Hilarie lib. 8. de Trinit who hath that word But Chrysostome here well obserueth whome Bucer followeth that hereby in that the iudgements of God are said to be vnsearchable is signified quòd non solùm cognosci neqâ—â—ant sed nec quaeri they can not onely be knowne but they are not to be searched so also Bucer well noteth that the first word signifieth that inveneri non possunt they can not be loued out of vs and the other quod pervestigari curiosius non debeant they must not be curiously sought out 3. Origen also putteth in this exception that this must be vnderstood of the creature that to them the iudgements of God are vnsearchable the blessed Trinitie is excepted for both the Sonne knoweth the father and the holy Spirit searcheth the hid things of God but the creature of it selfe is not able to find them out 4. P. Martyr hath an other exception that this must be vnderstood of the secrets of God hid and not reuealed but the will of God reuealed in Scripture it is lawfull for vs to search and we are commanded so to doe Ioh. 5.39 5. Pareus also addeth an other caution that the iudgements of God are vnsearchable of the creature of it selfe but by the spirit of Christ they may attaine to the knowledge of them in part as here the Apostle saith Who hath knowne the mind of the Lord as he likewise saith 1. Cor. 2.16 Who hath knowne the mind of the Lord that he might instruct him and then it followeth but we haue the mind of Christ. In Christ then the will of God is reuealed to vs as it is said Ioh. 1.16 No man hath seene God at any time but the onely begotten Sonne hath declared him c. 34. Quest. How those words must be vnderstood Of him through him and for him are all things c. 1. The Arrians as Theodoret here testifieth doe vnderstand all this to be spoken onely of God the father to confirme their heresie in making the Sonne inferiour to the father and onely as the instrument not the efficient cause of creation but the Apostle els where directly saith of Christ by whome are all things and we by him 1. Cor. 8.9 as here he saith of him and through him are all things 2. Some doe interpret all this of God the Sonne onely as Basil lib. de spirit and Ambrose lib. 4. de fide c. 6. and whereas it may be obiected that the father knoweth the minde of the Sonne whereas the Apostle saith who hath knowne his mind Basil answeareth that the Apostle onely thereby signifieth not all to be excluded because the father knoweth the mind of the Sonne but onely that few can attaine to it and whereas againe it might be obiected if this be vnderstood onely of the Sonne that it can not be said of him who hath giuen vnto him first because he receiued his essence of his father Ambrose answeareth that the father gaue vnto the Sonne but not first for one is not before the other But as was before obserued out of Origen the Trinitie is excepted here the Apostle speaketh onely of the creatures that none of them know the mind of God or first gaue vnto him neither is this to be restrained to the person of the Sonne but must be vnderstood of the Godhead in generall whose waies are vnsearchable 3. Some doe distinguish these three and appropriate them to the three persons of the Trinitie as of the father through the Sonne and in the holy Ghost all things are said to be so Origen vpon this place Gregor homil 16.
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
the last place according to the originall with reference as is said before 5 By whome we haue receiued grace and Apostleship for obedience to the faith that obedience might be giuen to the faith B. G. among all the Gentiles for his name that they may obey the faith of his name T. in his name among all heathen B.G. 6 Among whome ye are also the called of Iesus Christ the called in Iesus Christ. T. 7 To all that be at Rome B. you that be B. G. Be. V. they that be L. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing called to be Saints Grace be to you and peace grace with you T. from God our Father and from the Lord Iesus Christ. 8 First verily I giue thanks to my God I thanke my God B.G. but in the originall it is put in the dative to God thorough Iesus Christ for you all because your faith is published in the whole world not heard T. or renowned R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annuÌ„ciator published 9 For God is my witnesse whome I serue in my spirit with my spirit B. in the Gospel of his Sonne that without ceasing I make mention of you V.B.G.Be. make memorie of you R.L. which phrase is neither good in Latin or English 10 Alwaies in my prayer beseeching if by any meanes sometime at the length T.B.L. V. at one time or other B.G. I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might impart vnto you Be. L. bestow among you B.G. some spirituall gift that ye may be stablished Be. B. or confirmed T.V. to confirme you L. R. but the word is in the passiue 12 That is to be comforted together among you Be. in you L. R. with you B.G. to be exhorted together B. Par. but the Apostle was comforted rather then exhorted by their faith by our mutuall faith yours and mine 13 Now I would not haue you ignorant brethren Be. Par. l. Or. I would haue you know T.B. how that I haue oftentimes purposed to come vnto you but haue beene letted hetherto that I might haue some fruit also among you Be. Par. in you L. T.R. the Greeke preposition signifieth in properly but here it is taken for among as also among other Gentiles 14 Both to the Grecians and to the Barbarians both to the wise and vnwise am I a debter to euery man am I a debter to preach T. this is not in the originall 15 So that as much as in me is I am readie to preach the Gospel to you also that aâ—â— in Rome verbat that which is in me is readie to preach 16 For I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian 17 For by it the righteousnes of God is reuealed from faith to faith as it is written But the iust shall liue by faith 18 For the wrath of God is reuealed from heauen against vpon L. all vngodlines and vnrighteousnes of men which withheld the truth in vnrighteousnes 19 Forasmuch as that which may be knowne of God Be. G.V.B. which is knowne of God L.R. the knowledge of God T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth that rather which may be known is manifest in them for God hath shewed it vnto them 20 For the inuisible things of him from the creation of the world or since the foundation T.L. Par. not thorough the creation of the world V.G.B. see qu. 51.2 beeing vnderstood by his works are seene both his eternall power and Godhead which words the Genevens transpose to the beginning of the verse that they should be without excuse T. not so that they are inexcusable L. R. B. or to the intent that they should be without excuse B.G. Par. see qu. 54. 21 Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be. L. blinded B. full of darknes G. 22 When they professed themselues to be wise B.G. saying themselues to be wise L.R. counting B. thinking T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated professing they became fooles 23 And they turned for they turned Be. G. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glorie of the corruptible God into the similitude of the image by the similitude c. V. into the formed image Be. made after the similitude c. B. but in the original it is in the similitude of a corriptible man and of birds and of foure footed beasts and of creeping things 24 Wherefore God gaue them vp to their hearts lust vnto vncleannes not to vncleane lusts of their hearts T. or to vncleannes thorough the lusts of their hearts V.B. to dishonour or disgrace ignominia afficiant T.V.L. defile Be. B.G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to disgrace their owne bodies betweene themselues 25 Which turned the truth of God into a lie not his truth for a lie V.B. and worshipped and serued the creature beside the Creator or forsaking the Creator not aboue the Creator V. or more then the Creator B. or rather then the Creator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside who is blessed for euer Amen For this cause God gaue them vp to vile affections for euen the women did change the naturall vse into that which is beside nature contrarie to nature L.B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prater and vsed that which is not of nature T. but here he interpreteth rather then translateth 27 Likewise the males the men B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males left the naturall vse of the women and burned in their lust one toward an other and the males with males men with men B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males wrought filthines and receiued in themselues such recompence of their error as was meete as they should L. as was according B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it beheoued or was meete 28 For as they regarded not to know God euen so God deliuered them to a reprobate minde G.V. rather then a leud minde B. reprobate sense L. vaine minde T. minde voide of iudgement B.P. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate minde to doe those things which are not conuenient 29 Beeing full of all vnrighteousnes fornication wickednes couetousnes maliciousnes rather then iniquitie malice fornication wickednes L. B. for the order is inuerted for the most Greeke copies and the Syriak put fornication in the second place see qu. 73. following full of enure murder debate deceit euill conditioned V.B. taking things in the worse part G. full of euill thoughts T. malignitie L.Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlishnes morositie 30 Whisperers backbiters haters of God not hatefull to God L. for the
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
Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ— 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreâ—â—sivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
weakenesse came vpon them by their owne apostasie and falling away from God and that light which they had they depraued neither did they acknowledge their infirmitie but became vaine and foolish in the opinion of their owne strength neither is God debter or bound vnto any but bestoweth his graces freely 2. Pererius disput 16. insisteth onely vpon the first part of this answeare shewing that there is a double kind of ignorance vna est causa culpae one kind of ignorance is that which is the cause of fault or sinne and this excuseth there is an other cuius causa culpa est the cause whereof is our fault and this excuseth not and such was the ignorance of the heathen which was caused by their owne wilfull neglecting and abusing of the light of nature giuen vnto them 3. Peter Martyr hath yet a further answer he distinguisheth between the ignorance of the heathen and their imbecillitie or weakenesse this the heathen would not haue pretended because they ascribed all vnto freewill and therefore they would not haue complained of want of strength the Apostle then toucheth that which was most likely to haue beene obiected by thē namely their ignorance sheweth how euen in that behalf they were also inexcusable c. But seeing as is shewed before euē their natural knowledge was insufficient to saluation the same doubt remaineth stil therfore those two other exceptions concerning their imbecillitie which P. Martyr mentioneth as that it happened by their owne default and that they did not practise that little knowledge which they had but abused it may also be admitted touching their ignorance as before Pareus answeared sufficiently 4. Hereunto further may be added that distinction of ignorance which Gryneus borroweth from Augustine not eueris one which is ignorant is excused sed is solùm qui non habuit vnde disceret but he onely that had not whence to learne And therefore S. Paul excuseth himselfe by his ignorance that he persecuted Christ I did it ignorantly thorough vnbeleefe 1. Tim. 1.13 But such was not the ignorance of God which the Gentiles had hauing naturall meanes offred vnto them which they depraued and abused Quest. 59. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 1. Some thinke that in Scripture that ignorance which is caused by a mans owne fault when he may haue knowledge if he will himselfe it is called by the name of science and knowledge in Scripture as Ioh. 7.28 Christ saith to the Iewes ye both know me and whence I am because they might haue knowne if they would Iustin. resp 140. ad 44. Gentium so also Photius and Sedulius But this is not the Apostles meaning here for he saith not when they might haue knowne God but when they knewe God they therefore had some knowledge of him 2. Some thinke that they had the true knowledge of God but they against this knowledge malitiously and against their owne conscience worshipped other gods so Ambrose Anselm But 1. it cannot be shewed that any of the Philosophers no not they which come nearest vnto the truth had the true knowledge of God for euen Socrates Plato Seneca allowed the worship of the heathen gods and practised it as is before shewed qu. 57. and if any of them thought that the images were no gods yet those which they worshipped were either deuils or Angels as Athanas. sheweth orat cont idol 2. the Apostle here saith that they became vaine in their imaginations which sheweth that they were without the true knowledge of God Anselm answereth that they had once the true knowledge of God and afterward lost it But the Apostle saith otherwise that they did withhold the truth in vnrighteousnesse v. 18. they lost not that knowledge of the truth which they had but suppressed it and kept it vnder with their vaine imaginations 3. Origen seemeth to thinke that they were vtterly voide of all true knowledge of God dum formas imagines requirunt in Des in semetipsis imaginem Dei perdiderunt while they imagined formes and images to be in God they lost in themselues the image of God for there were some Philosophers which held God to be a spirit without any forme or image 4. Some whereas it is said Ioh. 1. the world knewe him not and yet here the Apostle saith when they knewe God c. giue this solution that the world knewe the onely God but not the Sonne Gorrham But the Apostle speaketh here onely of such knowledge of God as naturally may be attained vnto but the knowledge of the Trinitie exceedeth the strength of nature 5. Wherefore the Apostle is thus to be vnderstood that they knewe the true God in part but not perfectly they held some truths concerning the diuine nature but they mingled many vntruthes and falsities therewith they acknowledged a God but they either denied his prouidence and power or they communicated the duine honour vnto others which were not gods and thus they knewe him and yet knew him not In this sense Christ said to his Apostles Ioh. 14.4 Whether I goe ye knowe and the way ye knowe and yet Thomas saith immediately Lord we knowe not whether thou goest how then can we knowe the way So they knewe Christ because they sawe him and he was among them but yet they knewe him not perfectly his power they as yet did not fully vnderstand So the Gentiles knew God in some sort but such an one as he was they did not knowe Augustine to this purpose giueth instance in one of their chiefe Philosophers Hermes Trismigestus how he confesseth many things of the true God the maker of the world tamen obscuritate cordis ad ista delabitur c yet by the darkenesse of his heart he falleth to say that he would haue men subiect vnto those gods which are made by men Beda ex Augustin so they kept the truth as the same Augustin saith in doctrina multis falsitatibus permixta in doctrine mingled with many falshoods And though some among the heathen did hold certaine true principles of God yet there were others more grosse and foolish and were vtterly ignorant of the diuine nature taking the fire wind starres and such like to be gouernours of the world as it is in the booke of wisdome c. 13.1 2. see before of this matter quest 52. Quest. 60. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 1. Did not glorifie him as God this word to glorifie is taken two wayes either to conceiue an honourable opinion of God and to magnifie him and set forth his praise as Ioh. 11.4 this sickenesse is not vnto death but for the glorie of God that the Sonne of God may be glorified thereby or it signifieth the worship due vnto God as Isay. 43.23 Neither hast thou honoured or glorified me with thy sacrifices Theodoret so likewise Chrysostome and Origen seeme to take it in the first sense
owne righteousnesse which is of the lawe but that which is thorough the faith of Christ of these the Apostle speaketh here that in part doe themselues liue according to the lawe and shewe their faith by their fruits supplying that which is wanting in them by the obedience of Christ by faith 3. There are two kinds of iustification one is verily and indeede before God which is by faith in Christ Rom. 3.26 the other is in the opinion of men Luk. 16.15 Ye are they which iustifie your selues before men of the former the Apostle speaketh here Gryneus see further for the exposition of this place controv 7. following Quest. 27. How the Gentiles which had not the lawe did by nature the things contained in the lawe This place is diuersly expounded 1. Some doe here vnderstand the Gentiles converted to the faith of Christ which doe naturally the worke of the lawe that is to beleeue in Christ not that faith is naturall but because duce natura credunt they beleeue nature so guiding them and while they beleeue opus legis oftendunt they shewe the worke of the Lawe to this purpose Ambrose whose meaning seemeth to be this that the Gentiles which receiued the Gospel were mooued by the light of nature seeing the great miracles which Christ did to acknowledge him to be the Messiah But 1. this is an improper speech to say that to beleeue is to doe the things of the lawe neither is faith a worke of the lawe for then he that is iustified by faith might be said to be iustified by the lawe which the Apostle euerie where opposeth and setteth one against the other and faith is called the work of God not of the lawe as Ioh. 6.29 This is the worke of God that ye beleeue c. 2. Neither by the light of nature can any come to beleeue but he hath neede of speciall illumination Iohn 6.44 No man can come vnto me except my father drawe him 2. Augustine likewise lib. de spirit liter c. 26. vnderstandeth this place of the Gentiles conuerted to the faith of Christ and so also lib. 4. con Iuli. c. 3. And thus he seemeth to prooue it because afterward v. 26. he saith If circumcision keepe the ordinances of the lawe shall not his vncircumcision be counted for circumcision here the Apostle speaketh of a Gentile conuerted for otherwise how could he keepe the lawe and it is like that in all these places the Apostle speaketh of the same kind of Gentiles and they are said naturally to doe the things of the lawe quia vt crederint ipsa in eis per Christi gratiam sanata est natura because that they might beleeue their nature was healed by grace to this purpose Augustine But this exposition may be thus obiected against 1. though it be admitted that afterward the Apostle speaketh of a Gentile conuerted to the faith it followeth not that he should so meane here for in this place the Apostle maketh mention of such Gentiles as had no other direction but the lawe of nature and their conscience and so are said to sinne without the law but in the other place he compareth with the Iewes such vncircumcised Gentiles which kept the ordinances of the lawe and had the true circumcision of the heart which they could not attaine vnto by the light of nature And so Origen though before he vnderstand the vnbeleeuing Gentiles qu. 21. yet there he thinketh the Apostle to meane the Gentiles conuerted see qu. 43. following Some thinke that the Apostle is there to be vnderstood to speake by way of supposition if circumcision keepe the ordinances of the lawe not that it did but if it did Calvin but it is there better referred to the conuerted Gentile O siand see afterward question 43. 2. If to doe by nature the things of the law were to doe it by nature illuminated by grace and faith then were there no difference here betweene Iewe and Gentile for the Iewe also did so keepe the lawe 3. and whereas it is said they hauing not the law he sheweth that they haue no other helpe but the lawe of nature whereas the conuerted Gentiles did such things by the instinct of grace and faith rather then by the light of nature 4. And whereas Augustine thus obiecteth that if it be the lawe of nature which is written in their hearts the Gospel should haue no priuiledge more then the lawe which the Lord is said to write in their hearts Ierem. 31.33 It may be answeared that the one is written in the heart ratione luminis naturalis by the meanes of the naturall light the other is written ratione luminis fidei by the light of faith and by the first naturall onely and morall duties are imprinted in the heart by the other beside these all other mysticall points of religion which nature cannot bring one vnto without faith this is the priuiledge then of the Gospel more then the lawe of nature hath Tolet. And Ieremie speaketh there of a supernaturall inscription and writing in the heart by grace the Apostle here of the naturall Pareus dub 14. 3. Some doe take the Gentiles here to be vnderstood not conuerted to the Gospell but such as liued before the times of the Gospel but beside the light of nature had auxilium diuinae gratiae the helpe of Gods grace whereby they kept the morall precepts of the lawe Thus Thomas interpreteth and Vega lib. 6. super decret concil Tridentin c. 21. so also Tolet that they did the workes of the lawe non quidem sine fide gratia but not without faith and grace annot 25. But this opinion is confuted by Medina lib. 4. de certa fide c. 7. and Pererius disput 8. numer 61. and it may be further refelled thus 1. If that were S. Pauls meaning that the Gentiles by their naturall light helped by faith did keepe the lawe they should not in this behalfe differ from the Iewes who did keepe the lawe by the same meanes also the light of nature assisted by grace 2. the Apostle saith they hauing not the lawe are a lawe to themselues but they which are ayded by grace are not a lawe to themselues they are guided and directed by grace 4. Some here vnderstand such among the Gentiles as had the true knowledge of God such were Melchisedeck Iob the Niniuites Cornelius Chrysost. Faius But these were not many among the Gentiles the Apostle seemeth to speake more generally of a great number among the Gentiles 5. Some thinke that the Gentiles by the light of nature though they beleeued not in God might doe workes of the lawe worthie of reward to this purpose Origen whose opinion is before confuted qu. 21. Lyranus seemeth also to incline hereunto obseruatio legis naturalis cum fide cultu vnius Dei ad quod inducit ratio naturalis aliquo modo sufficit c. the naturall obseruation of the lawe with the faith and worship of one God to
law written Contra. 1. The Apostle inferreth not that euery mouth is stopped by the written testimonies but that generall word is vsed least the Iewes should thinke themselues excluded so then not that writing but the thing written that all men are sinners serueth to stoppe all mens mouthes and especially the Iewes it conuinceth both Iewes and Gentiles the Iewes both for the manner because the written law was giuen vnto them and for the matter also they were sinners the Gentiles it conuinceth for the matter they were guiltie of all these sinnes 2. Though law be there taken generally both for the naturall and written law by the which came the knowledge of sinne and yet both Cain and Iosephs brethren had beside the naturall law instructions receiued from their fathers yet in this place it is euident that the Apostle meaneth the written and speaking law whatsoeuer the law saith 2. Origen beside hath here an other strange conceit he thinketh that not onely men but Angels and spirits are here saide to be vnder the law because they also haue a law and rule giuen them to be ordered by but seeing the Angels are not saued by faith in Christ which the Apostle treateth of here he saith directly that by the works of the law no flesh shal be iustified in his sight the angels can not be said to be vnder the law for they are not in the flesh 3. Theodoret here hath this distinction that the law saith thus to them which are vnder the law seà non de ijs but not onely of them for the Prophets haue many comminations concerning the Egyptians Babylonians and other nations Pererius also hath this obseruation that wheÌ„ as any prophesie is directed against other nations they are touched by name but those things which are set downe in generall and absolutely without any such particular direction doe properly appertaine vnto those who are vnder the law c. And although the Scripture make mention of other nations yet the speciall intent thereof is to profit the Church of God Faius 4. Now the occasion of these words of the Apostle is this the Iewes hearing these generall sentences setting forth the iniquitie of the world might thinke that the Gentiles were specially meant and so shift them off from themselues Therefore the Apostle sheweth that these things were specially directed to the Iewes and that by these three arguments 1. from the relation which the law hath to them to whome it is giuen it seemeth specially to concerne them therefore because the Scriptures wherein these things were found written were giuen vnto the Iewes to them they were specially directed 2. from the end that euery mouth should be stopped if the Gentiles should be vnderstood and not the Iewes also then they might haue somewhat to glorie in and to exalt themselues against God therefore that all occasion of boasting should be taken away euen the Iewes are conuinced by these testimonies to be sinners 3. an other ende is that not onely all occasion of boasting should be taken away but that the whole world should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltie and culpable before God Chrysostome by this word vnderstandeth him qui sibi ipsi aâ— defensionem non sufficit who is not sufficient or able to defend himselfe but it signifieth more one that is guiltie and subiect to condemnation Pareus 5. Tolet thinketh not this to be the occasion to meete with such a secret obiection of the Iewes for they could not be ignorant saith he but that whatsoeuer was written in the Scriptures was spoken to them but rather to shew the reason why they could not be iustified by the law because the law which was giuen vnto them condemned them annot 11. Contra. The Iewes did know that the Scriptures did speake vnto them but not of them they might flatter themselues as though such things were vttered against the Gentiles and therefore as Augustine saith in Iudaeis confringenda erat superbia c. the Iewes pride was to be taken downe exposit epist. ad Galat. and both these may very well stand together that an obiection of the Iewes is met withall and a reason also shewed that the law which condemned them could not iustifie them 6. But the Psalme whence the Apostle alleadgeth his first words toucheth those which said there is no god Psal. 14.1 but so did not the Iewes Hierome answereth they did confesse God with their mouth sed factis negabant but denied him in their works 23. Quest. How no flesh is iustified by the workes of the law v. 20. 1. By the works of the law in that he decreeth iustification to the very workes not to the persons or workers onely it is euident that the places before alleadged as v. 10. there is none righteous no not one are to be vnderstood generally of all and not of the most although some should be excluded that did some good workes either among the Iewes or Gentiles for euen the workes of the law which they did were not able to iustifie them Melancthon 2. By the workes are not here vnderstood those quae praecipiuntur which are commanded and required by the law for if a man could performe those works he should finde life thereby but such quae praestantur which are performed of men Beza either before grace which can not iustifie because they can not be good or acceptable to God without faith or in the state of grace which can not iustifie neither because they are imperfect Pareus 3. By the law here he vnderstandeth both the natural whereby the Gentiles were conuinced and the written law giuen to the Hebrewes for the Apostle disputeth generally against both the Gentiles and Hebrewes proouing them both to be transgressors of the law and so not able to be iustified thereby Pareus and by the works of the law are vnderstood not onely the ceremonials and iudicials as the ordinarie gloss but the morall works which the Gentiles did by the light of nature for otherwise the Iewes onely should be excluded whereas the disputation of the Apostle is generall both against Iewes and Gentiles Pareusâ— Tolet. 4. The word flesh is diuersly taken in Scripture it signifieth the humane nature of man as Ioh. 1.6 the word was made flesh or the corruptible and mortall state of man as wheâ— the Apostle saith flesh and blood can not inherit the kingdome of God or the sinfull state and condition of man in which sense it is saide they that are in the flesh can not please God in which sense Origen would haue it taken here that they which are carnall not spirituall aâ—â— denied iustification by works but in this sense the meaning of the Apostle should be much peruerted who generally affirmeth that there is no iustification for any by the works of the law but by faith but yet the Apostle vseth this word flesh to put man in minde of his fresh condition and state beeing not apt of it selfe to bring forth
onely contained the precept of works but gaue no power or grace to doe them as Tolet. annot 27. for neither doth the Gospel giue power by fulfilling of the law to attaine vnto saluation but it is called the law of works because it required works and keeping of the law vnto saluation for the Gospel also commandeth works but not with condition thereby to be saued it is called the law of faith because it requireth onely the condition of faith vnto saluation it saith beleeue and thou shalt be saued Faius And whereas it will be obiected that diuers had faith vnder the law the answer is that they had it not by the law but by the spirit of grace giuen vnto them Faius 7. And whereas the Apostle had said before v. 20. by the law commeth the knowledge of sinne it seemeth that euen reioycing is excluded by the law of works also which the Apostle denieth seeing the law doth not helpe to iustifie but condemneth But we must consider that here the Apostle speaketh of the law of works not in respect of our weaknes that are not able to keepe it but in regard of the institution thereof which promiseth life and saluation to those that keepe and obserue it Calvin the next verse beeing the 28. see handled at large with the questions thereout arising among the controv contr 14. to contr 22. 38. Quest. Of the difference betweene these two phrases of faith through faith v. 30. Whereas the Apostle saith it is one God which shall iustifie the circumcision of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith this difference of phrase is diuersly scanned 1. Origen thinketh the Iewes here called the circumcision to be said to be iustified of faith because initio ex fide sumpto c. they beginning of faith are perfected by the fulfilling of workes and the vncircumcised Gentiles are saide to be iustified through faith quia a bonis operibus exorsi because beginning with good workes they are perfected by faith But Origen is herein both contrarie to the Apostle who concluded that a man is iustified by faith onely without the workes of the law and to himselfe who had said a little before fidem solam sufficere ad salutem that faith onely sufficeth to saluation 2. Gorrhan sheweth a more reasonable difference that the Iewes are said to be iustified of faith the Gentiles through faith because vnto the Iewes faith is both terminus à quo adquem the terme where they begun their iustification and where they ende but in the Gentiles it is onely terminus ad quem the terme vnto the which they tend and where they ende and Calvin seemeth to say as much in effect that the Iewes nascuntur gratia haeredes are borne as it were the heires of grace but to the Gentiles it is adventitium foedus a couenant happening vnto them otherwise But in this sense of faith should be ioyned to circumcision not to iustified and if the Iewes were of faith then they needed not to be iustified againe through faith 3. Faius hath the like conceit that by the circumcised of faith the Apostle meaneth the beleeuing Iewes which are said to be of the faith and so he would haue this particle againe repeated that the vncircumcision of faith are both iustified through faith but then the sentence should be very imperfect and of faith must be ioyned to iustifie as appeareth v. 28. 4. Tolet thinketh that although sometime these prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of and through signifie the same thing yet here the Apostle giuing the one to the Iewes and the other to the Gentiles seemeth to make some difference betweene them least he should seeme to confound the Iewes and Gentiles together Tol. annot 28. But the Apostle in this matter of iustification maketh both Iewes and Gentiles equall how soeuer he otherwise denieth not vnto the Iewes their prerogatiues 5. Wherefore in this place it seemeth rather that the Apostle meaneth the same thing to iustifie of faith and through faith and by faith v. 28. as the Apostle saith c. 11.36 of him and through him are all things not insinuating by this diuersity of phrase any different thing in God and further as the circumcised Iewes are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the faith so are the Gentiles Gal. 4.7 Thus much therefore the Apostle signifieth that as there is no difference betweene these two to be iustified of faith and through faith so neither in this behalfe is there any difference betweene the iustification of the Iew and Gentiles Calvin 6. Peter Martyr noteth here how the Grecians standing vpon the curious and nice distinction of these two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if and per through dissented from the Latine Church about the proceeding of the holy Ghost they would haue the spirit to proceed ex patre per filium of the Father by and through the Sonne but the other to take away this difference affirmed that he proceeded ex patre ex filio both of the Father and of the Sonne 39. Quest. How the law is established by the doctrine of faith 1. Origen and Theodoret thinke that the law is established by faith because the law did write of Christ and commanded to beleeue in him as Deut. 18. A Prophet shall the Lord God raise from among your brethren like vnto me c. But the Euangelicall promises contained in the old Testament belong rather vnto the Gospel then the Law 2. Ambrose vnderstandeth it of the performing and fulfilling of the ceremonies mystica ceremoniala spiritualiter implentur the mysticall ceremonies of the law are spiritually fulfilled gloss ordinar to the same purpose Hierome the law is established when it appeareth that one Testament succeeded an other one circumcision an other and spirituall things succeed carnall c. But it is euident that the Apostle specially meaneth the morall law by the which commeth the knowledge of sinne v. 20. 3. Chrysostome giueth this sense quia fides voluntatem legis statuit because faith establisheth the will and intent of the law for the intendment of the law was to iustifie men by the works thereof now that which the law could not doe faith effecteth But in this point of iustification faith rather is contrarie to the law for the one requireth the condition of works the other onely of beleeuing 4. Beza and Pareus in these two points will haue the law established first because Christ satisfied the punishment of the law in dying for our sinnes according to the sentence of the law thou shalt die the death and in that Christ by his perfect obedience hath fulfiller the law But it seemeth that the Apostle speaketh in generall of the establishing of the law in all the members of Christ and not in Christ their head onely 5. Therefore in these two things rather is the law established because by it
And although by our redemption we are not deliuered or taken from God but reconciled vnto him yet are we deliuered from his wrath Rom. 5.9 and so from his punishing iustice 5. Argum. We are improperly said to be redeemed from that to the which the price was not paied but to the curse of the lawe and wrath that is the punishment of sinne the price was not paied for the bearing of the curse and the sustaining of the wrath of God for vs was the price it selfe therefore we are improperly said to be redeemed from the curse and wrath Answ. 1. The proposition is false for the captiue may be said to be redeemed from that to the which the price is not payed as from the gives fetters prison sword death though principally the redemption is from the hands of him which holdeth any in captiuitie so we may be redeemed from the curse of the lawe though the price were not payed vnto it 2. the curse of the lawe and wrath may be taken two wayes passiuely for the effect of the curse and wrath which is the punishment of sinne and in this sense the price is not paid to the curse or actiuely for the wrath of God and his irefull iudgement pronouncing the sentence of the curse and in this sense the price may be said to be paied vnto the curse that is the iustice and wrath of God inflicting the curse 6. Argum. The operation or curse of the lawe is euerlasting death but Christ did not vndergoe euerlasting death for vs therefore he was not made a curse for vs but onely for our cause he fell into some kind of curse for vs. Answ. 1. The proposition is generally true for the curse or operation doth not onely signifie the punishment due vnto the breach of the lawe but the sentence also pronounced against the transgressors of the lawe as it is said Deut. 21.23 cursed is euerie one that hangeth vpon a tree but euerie one that so hanged was not euerlastingly condemned as the theife that was converted vpon the crosse 2. yet it is most true that Christ in some sense suffred eternall death for vs for in euerlasting death two things are to be considered the greatnesse and infinitnes of the infernall agonies and dolors with the abiection and forsaking of God the other is the perpetuall continuance of such euerlasting horror and abiection the second Christ must needs be freed from both because of his omnipotencie it was impossible for him to be for euer kept vnder the thraldome of death and his innocencie that hauing satisfied for sinne beeing himselfe without sinne he could not be held in death and in respect of his office which was to be our deliuerer yet the verie infernall paines and sorrowe Christ did suffer for vs because our Redeemer was to suffer that which was due vnto vs and why els was our Sauiour so much perplexed before his passion which in respect of the outward tormēt of the body was exceeded by many Martyrs in their sufferings if he feared not some greater thing then the death of the bodie 3. And although sometime in Scripture the preposition for signifieth onely the ende or cause as Christ is said to haue died for our sinnes 1. Ioh. 3.16 yet it signifieth also for and in ones stead to doe any thing as Rom. 5.7 for a good man one dare die that is in his stead that he should not die and so Christ died for vs that is in our place and stead that we should not die eternally ex Pareo 7. Argum. As we are said to be sold vnder sinne so we are bought and redeemed by Christ but we were sold vnder sinne without any price payed therefore so also are we redeemed without the paying of any price Answ. The proposition is not true for it is a metaphoricall speach that we are sold vnder sinne thereby is signified the alienation and abiection from God by our sinnes but we are said to be redeemed properly wherein it was necessarie that a price should be paied for vs both to satisfie the iust wrath and indignation of God against sinne as also because of Gods immutable sentence thou shalt die the death which sentence must take place let the Lord should be found a lier and his word not to be true Christ therefore in redeeming vs by his death payed that price and ransome for vs which we otherwise should haue payed 8. Argum. Where there is a true and proper redemption the price is paied to him which holdeth the captiues in bondage but in this redemption purchased by Christ the price was not so paied for then the deuill should haue had it whose captiues we were therefore it is not properly a redemption Answ. 1. It is not true that we are principally and originally the deuills captiues first we are the Lords captiues as of an angrie and offended Iudge by our sinnes but secondarily we were captiued vnto Sathan because the Iudge deliuereth ouer sinners vnto him as the tormentor that power therefore which Sathan hath ouer sinners is a secondarie power receiued from God this is manifested in the parable Matth. 18.34 where the king deliuereth ouer the wicked seruant vnto the tormentor 2. The price then of our redemption was paied vnto God who had deliuered vs ouer as captiues for our sinnes and so the Apostle saith that Christ offred himselfe by his eternall spirit vnto God Heb. 9.14 not that God thirsted for the blood of his sonne but after 〈◊〉 salvation quia salus erat in sanguine because there was health in his blood as Bernard saith for thereby Gods iustice was satisfied and the veritie of his sentence established thou shalt die the death 3. But whereas it is further obiected that the price could not be payed vnto God 1. because God procured his owne sonne to pay the price of our redemption but be that detaineth captiues doth not procure their deliuerance 2. in paying the price of redemption there is some vantage accruing and growing to him to whom the price is paied but in our redemption there was no gaine or advantage vnto God we further answear thus 1. that in such a redemption wherein the Iudge desireth the life and safetie of the prisoner the Iudge himselfe may procure him to be redeemed and that out of his owne treasure 2. neither in such a kind of redemption doth the iudge seeke for any advantage to himselfe but onely the preservation of the lawes and common iustice as Zaleucus the gouernor of the Loerensians hauing made a lawe that he which was taken in adulterie should loose both his eyes did cause one of his sonnes eyes to be put out for the offence and one of his owne eyes by this he gained nothing but the commendation of iustice and so in our redemption the iustice of God is set forth otherwise there can be no lucre or advantage growing properly vnto God 4. Wherefore notwithstanding all these cauills and sophistications Christ properly and
the same way of iustification which is of blessednesse and happinesse but we are counted happie by the not imputing and forgiuing of sinne v. 7 8. therefore so also are we iustified and consequently not by any of our owne workes 3. Argum. The father of those which beleeue and the children must be iustified after the same manner but Abraham the father of those which beleeue was iustified by faith and not by the workes of the lawe Ergo the proposition is insinuated v. 11. from the end why Abraham receiued circumcision as the seale of the righteousnesse of faith that he should be the father c. the father then and children must be iustified by one and the same way the assumption is thus prooued the first part thereof that he was the father of all the faithfull is prooued by a distributiō he was the father both of the vncircumcised which is shewed by the time v. 10. he was iustified by faith beeing yet vncircumcised and of the circumcised because he receiued circumcisiō v. 12. the other part that he was iustified by faith is proued by the effects because he receiued the promise not through the law but faith v. 13. 〈◊〉 otherwise the promise had bin of no effect if it had bin by the law which were absurd v. 14. 4. Argum. From the contrarie effects of the lawe and of faith the promise ought to be firme and sure vnto Abraham and his seede v. 16. but the lawe cannot worke any 〈◊〉 assurance but it rather causeth wrath because it discouereth transgression v. 15. 2. Then followeth a description of Abrahams faith 1. by the foundation thereof Go◠omnipotencie shewed by the effects v. 17. 2. the obiect of his faith to beleeue to be the father of many nations euen as the starres or sand in multitude v. 18. 3. the strength is his faith in ouercomming all impediments v. 19. 4. the qualitie it was without doubting v. 20. which wrought in him assurance v. 23. 5. by the effects it was imputed to him for righteousnesse v. 23. 3. The application of this example followeth 1. from the ende of the Scripture which was not written onely for Abraham but for vs. 2. from the description of faith 1. the foundation God 2. the obiect Christ Iesus crucified and raised vp 3. the end remission of sinnes and our iustification v. 25. 3. The questions and doubts discussed Quest. 1. Vpon what occasion Saint Paul bringeth in the example of Abraham 1. Chrisostome taketh this to be the occasion that now the Apostle intending to set forth how glorious and excellent iustification by faith is would shew it by the example of Abraham whose righteousnesse was most glorious But the Apostle insisteth yet in the proofe of his former conclusion that a man is iustified by faith not by works it had been yet vnseasonable for the Apostle to set forth the praise and commendation of iustification by faith and to stand vpon the glorie and excellencie of it the truth whereof the Iewes addicted to the works of the law were not yet thoroughly perswaded of 2. Anselme thinketh that whereas a double question was mooued in the beginning of the former chap. v. 1. concerning the preferment of the Iew touching circumcision as the Apostle answered to the former question in the third chapter so he commeth to the other here to treat of circumcision But both the Apostle had alreadie said much concerning circumcision c. 2. so that he needed not againe to fall into any speciall treatise thereof and beside if he should haue singled out the example of Abraham to that purpose the doctrine of iustification without all kind of workes as well ceremoniall as morall should not haue beene sufficiently prooued 3. Some thinke that whereas the Apostle had said c. 3.21 that the righteousnesse of faith had testimonie of the lawe and the Prophets that now the Apostle prooueth the same by the example of Abraham But that assertion of the Apostle went not immediately before many other things which concerne the principall argument of iustification by faith came betweene with the which this chapter rather must haue coherence 4. And therefore it is the opinion of others as of Origen Oecumen to whome consent Tolet Pererius that the Apostle directly by this example of Abraham goeth about to proue the generall argument that we are iustified by faith without works because Abraham was so iustified 5. But as we denie not but that the example of Abraham is very pertinent to that purpose to prooue iustification by faith without works yet beside this generall scope of the example of Abraham here produced there is this particular reason of the connexion and coherence that after the Apostle had concluded generally without exception that euery man must be iustified without works the Iewes might straitway haue obiected the example of Abraham whose memorie was honourable among them that at the least he and Dauid should seeme to be excepted out of this generall rule their works were renowned and glorious and somewhat must be yeelded vnto them The Apostle therefore here preuenteth this obiection and confesseth that Abraham was very glorious by his works among men yet before God he did not glorie by his works but it was his faith whereby he was approoued iust in Gods sight Thus Pareus Pellican Gryneus Quest. 2. Of the meaning of the first verse v. 1. What shall we say then that Abraham our father 1. The Apostle vseth an interogation both for the more full declaration of the thing in question and for more vehemencie sake ad struendam dictis fiduciam to win the more credit to his sayings as c. 3.1 6.1 2. The Apostle speaketh in the first person what shall we say and Abraham our father that he might the better insinuate himselfe Pareus 3. He vseth the name of Abraham not Abram because now it was the vsuall name whereby he was called though as yet his name was not changed when he was counted iust by faith for the which purpose S. Paul bringeth in his example Mart. 4. Concerning that addition after the flesh 1. Some doe ioyne vnto Abraham our father after the flesh to distinguish the carnall children of Abraham from the spirituall for he was the father of the Gentiles not according to the flesh but the spirit Chrysost. Theophy Oecumen Tolet But then the Apostle would haue said rather your father if he had spoken onely of the carnall generation Beza neither doth the Apostle seeme to derogate vnto the Iewes as hauing onely a carnall prerogatiue he would not therefore vse any such limitation as excluding them from beeing his spirituall children 2. Some doe ioyne it with the word hath found after the flesh as indeede the order of the words sheweth but then by flesh they vnderstand circumcision as Ambrose and the interlin glosse but the Apostle disputeth generally against all works of the law not the ceremonialls onely 3. Lyranus thinketh that according to the flesh is added
reasons may be yeelded 1. by that part of being the instrument of generation was signified the propagation of originall sinne that like as the circumcised parents did yet beget children with their vncircumcised part so the regenerate parents had children which had neede to be regenerate 2. it was a signe of Gods couenant both to them and their posteritie as the Lord promised to be their God and the God of their seed 3. Christ was thereby signified that he should come of the seede of Abraham 2. And though this seemed in it selfe a meane and base signe yet because it was instituted by God it is not to be basely esteemed of as prophane Celsus and Iulian scoffed because our first parents were forbidden to eat an apple so the Iewes and Gentiles derided the crosse of Christ as a weake meanes vnto saluation like as Naaman despised the Prophets counsell to be washed 7. times in Iordan but these considered not how that in all these things not so much the externall precept is to be respected as the institution of God 3. Now why circumcision was limited vnto the eight day Chrysostome rendreth these two reasons because the infant in his tender age facilius doloris circumcisionem sufferre possit can more easily beare the greife of circumcision and beside hereby he saith was signified nihil animae conducere that circumcision was not available any thing at all for the soule P. Martyr maketh this the reason thereof 7. dayes he would haue to signifie this present world and the 8. day the resurrection when all corruption of the flesh shall be laid aside which was signified by circumcision But of these three reasons the first is most probable other reasons there are which are more fully handled and discussed Hexapl. in Gen. c. 17. whether I referre the studious Reader Quest. 20. Certaine doubts remooued and obiections answeared concerning circumcision 1. It is doubted how circumcision was a peculiar marke of distinction for the Hebrewes seeing that other nations vsed circumcision as the Arabians Phenicians Aegyptians and at this day the Turkes to this it may be answeared that some nations among the Gentiles retained circumcision by an apish imitation of the Hebrewes but they did abuse it superstitiously and did not keepe the rite of institution as the Lord had appointed it 1. they did abuse it to superstition for they imagined that by the blood of the infant the euill spirits were chased away as Ambrose observeth lib. 2. de Abraham And the superstitious Iewes haue the like conceit at this day when the child is circumcised they hold vnder a vessel of earth into the which they cast the foreskinne that is cut off thinking thereby that the deuill hauing his foode because dust was appointed to be the serpents meate will depart from the child 2. The Egyptians vsed to circumcise the females among them as well as the males 3. the Hebrewes circumcised at 8. dayes old but the Egyptians at 14. yeares as doe the Turkes also 2. It is further obiected that circumcision was an imperfect signe because it was appointed onely for the males the females were not circumcised Answ. Yet the priuiledge and benefit of circumcision was extended also vnto the females which were counted with the men the vnmarried with their fathers the married with their husbandes 3. But further thus some obiect if the foreskinne be not according to nature why is it suffred to growe Answ. As though for the furthering of the spirituall man it be not lawfull to tame the flesh as is seene in fasting abstinence and other bodily exercises which serue for the strengthening of the inward man and so it is fit that in circumcision that part of the bodie should be vsed and employed for the seruice of the spirituall man Peter Mart. 4. Obiect By this hard ceremonie and rite of circumcision many were terrified from taking vpon them the profession of the Hebrewes beside it was dangerous for children and by this cutting off the foreskinne they were in perill of their liues Answ. 1. Circumcision was nothing so terrible as the sufferings of the holy Martyrs the shedding of their blood for the testimonie of Iesus was no hinderance or discouragement vnto men to become Christians but many were prouoked rather by their patience to embrace the Christian faith 2. It was fit that as infants were subiect to sinne so they should receiue the sacrament which was a remedie against it as Ambrose well saith vt omnis aetas est obnoxia peccato ita idonea est sacramento as euerie age is subiect to sinne so is it meere for the Sacrament And by this hard entrance into their profession they were admonished patiently to endure much for faith and not easily to giue it ouer God also by his prouidence so brought it to passe that verie fewe infants died of their circumcision Quest. 21. How Abraham is said to be the father of them which beleeue ver 11.12 1. The Apostle here affirmeth two things of Abraham that he was counted righteous by faith beeing yet vncircumcised and that he receiued afterward circumcision as a seale of the righteousnesse of faith and so accordingly he is said to be the father of all that beleeue both the vncircumcised because he was vncircumcised when he first beleeued and of the circumcised because he also receiued circumcision as a seale of his righteousnesse which was by faith 2. Now he is said to be the father of them which beleeue not effectiue as effecting in them faith and beleefe for so God onely is the father of beleeuers working in them faith and euery good gift by his spirit but he is their father onely analogice by a certaine analogie that as fathers doe transmit ouer their inheritance vnto their posteritie so Abraham should leaue one example of beleeuing for them to followe Pareus 3. And though many of the fathers also were beleeuers before Abraham yet none of them are said to be father of the faithfull as Abraham was because to none of them was made the like promise concerning their posteritie as to Abraham Tolet. 4. Now in that Abraham is said to be the father of them which beleeue thereupon the Apostle inferreth that they which are the children of faithfull Abraham must also be iustified by the same faith for the fathers doe leaue vnto their children their priuiledges and inheritance like as then Abraham left vnto his caranll seede his temporall inheritance namely the possession of the land of Canaan so vnto his spirituall children he bequeathed the spirituall inheritance of iustification by faith Quest. 22. How Abraham is said to be the father of circumcision ver 12. 1. Lyranus vnderstandeth the spirituall circumcision of the heart but by the words following not vnto them only which are of the circumcision but vnto them also that walk in the steppes c. it is euident that he speaketh here of the outward circumcision which is not sufficient vnlesse it be accompanied with the
Gods promises taketh him in effect not to say the truth and so dishonoureth him 5. Tolet nihil impossibile Deo credidit he beleeued that nothing was impossible vnto God 6. Lyranus he ascribed the promise not vnto his merit or worthinesse but vnto the goodnesse of God 7. But with Beza I ioyne all these together agnito collandato Deo c. he acknowledged and praised God that he is true and gratious so Bucerus illum verum omnipotentem credit illum invocat colit c. he beleeueth him to be both true and omnipotent and doth call vpon him worship and adore him Thus Abrahams faith is set forth quod credidit confidenter that he beleeued confidently He did not doubt of the promise of God thorough vnbeleefeâ— gratanter he beleeued thankefully because he gaue God the glorie and certainely he was fully assured Gorrhan Quest. 37. What was imputed to Abraham for righteousnesse v. 22. Therefore euen it was imputed to Abraham for righteousnesse 1. Tolet will haue this referred not simply vnto Abrahams saith to prooue that not his workes but his faith were imputed vnto him for righteousnesse but vnto the qualitie of his faith which was perfect because he was assured he beleeued confidently But seeeing the Apostle addeth that it was not written for Abraham onely but for vs also that faith should be imputed to vs for righteousnesse it is euident that the Apostle hath not relation vnto the particular qualitie of Abrahams faith but generally vnto the condition and nature of faith whereby all that beleeue are iustified for otherwise none should be iustified but they which haue the like perfect faith as Abraham had 2. Origens collection here also is not found that because the Greeke coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is here vsed inferreth that the like may be said of other his vertues as pietie mercie charitie quod reputata est ad iustitiam that it was reputed vnto him for iustice But this glosse is contrarie vnto the text which saith Abraham beleeued God and it was counted vnto him for righteousnesse this iustice is imputed vnto his faith not to any other of his vertues for it is the office onely of faith to beleeue and not of the rest now the Apostle inserteth the coniunction and because the sentence is so expressed by Moses which dependeth on the other clause Abraham beleeued God then it followeth and it was counted to him for righteousnesse Quest. 38. Of these words Now it is not written for him onely c. ver 23. 1. Here then is confuted their error who thinke that the Prophets did write vpon speciall and particular occasions onely for that age wherein they liued But the Apostle sheweth that this Scripture was written for our vse as he saith againe c. 15.4 Whatsoeuer is written is written for our learning Pareus 2. But all things which are written of Abraham are not written for our imitation as his arming of himselfe to recouer Lot that was taken captiue his offring vp of his sonne in sacrifice and such like acts for we must distinguish betweene the vniuersall or generall calling of those holy men which was to be worshippers of God and their particular which was for some speciall seruice in their generall calling the holy Patriarkes are by vs to be imitated and in such actions as thereunto belonged as Abraham is set forth to vs an example for beleeuing but the particular acts which they did by some speciall and extraordinarie direction of the spirit are not by vs to be imitated Martyr 3. Yet there is somewhat to be obserued euen in the singular and extraordinarie acts of the fathers worthie of our imitation As in Abrahams readinesse to sacrifice his sonne thus much we learne that as he preferred the commandement of God before the life of his sonne so we should preferre the will of God before all other things Martyr And so Origen here obserueth well est viri sapientis c. it is the part of a wise man to obserue quoâ—â—â—â— vnum quodque opus quod de Abrahame scribitur c. how euerie worke which is written of Abraham may be fulfilled in him 4. The same Origen also here hath an other good observation not onely the things written of Abraham are written for vs sed quae de Isaac scripta sunt similiter accipienda c. 〈◊〉 the things written of Isaac are so to be taken likewise and so of Iacob c. for the Apostles rule is generall as is alleadged before that whatsoeuer is written is written for our â—â—â—â—ing Quest. 39. How Abrahams faith is to be imitated by vs. v. 24. But also for vs to whom it shall be imputed c. 1. Here the Apostle sheweth that our faith must be answerable vnto Abrahams in these three things 1. first in the benefit of imputation of righteousnes as iustice came vnto Abraham by imputation so also it is giuen vnto vs the same kind of iustice before was alwaies in the Church from the beginning of the world to the ende 2. he sheweth to whom this benefit of imputation is imputed namely vnto beleeuers such as Abraham was vnbeleeuers then are excluded 3. what must be beleeued euen the same thing which AbrahaÌ„ beleeued of God that he was able to quicken the dead so we must beleeue in God that raised vp Iesus from the dead in which faith two things are contained the manner we must beleeue in God which noteth a firme and stedfast assurance and the matter which sheweth three things the author God that raised Iesus that is raised and the end in confessing him to be our Lord that is our Sauiour Mediator and Redeemer 2. But it will be obiected that Abrahams faith is inimitable because it was great and miraculous and a perfect faith Answ. 1. It was a perfect faith in comparison of ours but not perfect in it selfe for there is no mortall mans faith so perfect but it is mingled with some doubting 2. we are not required to imitate his faith in the quantitie and greatnesse thereof but in the qualitie that we beleeue in God as he did Faius and yet Abrahams faith was a great faith rather in respect of the fathers which liued vnder the old Testament then of the faithfull vnder the newe Quest. 40. Wherein Abrahams faith and ours differ and wherein they agree 1. They differ in promissionis specie in the kind and qualitie of the promise for Abraham was promised beside the spirituall blessing in the Messiah the possession of the land of Canaan the multiplying of his seede the victorie of his enemies the inheritance of the world to vs is onely promised the inheritance of the kingdome of God 2. in obiecto fidei in the particular obiect of faith Abraham beleeued in him which doth quicken the dead but we beleeue in him that raised Iesus from the dead which particular point of faith was not so plainly reuealed to Abraham 3. Abrahams faith was exemplarie for vs
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
is soule of my soule as he saith bone of my bones flesh of my flesh 2. Gen. 46.26 it is said that 66. soules came out of the loines of Iacob Answ. here the soule is taken for person and by a synecdoche the whole man is vnderstood by a part and that is said of the whole because of the vnitie of the person and the neare coniunction of the soule and bodie which is true onely in the one part namely the bodie which onely came out of the parentes loines in the same sense Marie is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God because Christ both God and man was borne of her and yet he was borne onely as man 3. If the soule be not propagated by generation but created in the bodie then it would follow that God on the seauenth day had not made an end of the creation Answ it followeth not God ceased from creating any new kind but now the inspiring of the soule is but a continnuing of that way of the soule which God in the first creation made for it The better opinion then is animas creando infundi infundendo creari that the soules are infused by creation and created by infusion the reasons of which opinion are these 1. the direct words of Scripture Zacha. 12.1 God is said to haue formed the spirit of man within him And Hebr. 12.9 he is called the father of spirits 2. an other ground of this opinion is taken from the nature and condition of the soule it is a spirituall and immateriall essence immortall and incorruptible and therefore cannot come of corruptible and corporall seed 3. Christs soule came the same way which other mens soules doe for otherwise he should not be like vs in all things sinne excepted but his soule was not propagated from Marie for if he had both his bodie and soule from her he might as well be said to haue beene in the loines of Abraham when he paied tithes to Melchisedech as Levi Hebr. 7.10 and yet though Leui had his bodie onely not his soule from the loines of Abraham he is said to be in his loines because he came from thence by the ordinarie and common generation but so did not Christ seeing then this opinion is refused of the generation and derivation of the soule we also reiect this answer concerning the propagating of originall sinne 4. This then is our more full answer vnto this obiection of the Pelagians 1. although we can not giue a sufficient reason of this how originall sinne should be propagated yet it is enough for vs that it is so that we are all by nature the children of wrath 2. it is not true that onely the flesh and bodie of man is propagated from the parents for then man should conferre lesse in his generation then brute beasts from whom not the bodies onely but the spirits doe issue in the generation of their kind so then totus homo ex toto homine nascitur whole man is generated of whole man and anima licet non materialiter tamen originaliter the soule though not materially yet originally is taken from Adam Pareus we doe not say that the soule of man is deriued from the soule of the father yet man consisting of bodie and soule is begotten of his father the Lord beeing the father of spirits concurring in that naturall act of carnall generation 3. it is denied that the soule onely is the feate of sinne it is the corruption of the whole man consisting both of bodie and soule the whole man then is corrupted and so the feate and place of sinne Pareus and how the soule beeing created pure commeth to be infected with sinne Lyranus wel sheweth sicut liquor bonus inficitur ex corruptione vasis c. as a good liquor is infected by the corruption of the vessell so originall sinne provenit ex carne causaliter sed tamen in anima est subiective formaliter commeth of the flesh as the cause but it is in the soule as the subiect and formally like as sickenes and infirmitie commeth of corrupt and vnholesome meats as the cause but the meate is not capable of sickenes as the subiect the bodie is the subiect of sickenes to this purpose Lyranus Faius expresseth it by this similitude the pure soule is infected with the contagion of impute seed sicut manu immunda flos insignis polâ—â—â—tur c. like as a faire flower is polluted with vncleane hands Pet. Martyr yet more distinctly sheweth the manner how this pollution entreth into the soule corporis impuritate imbecillitate sua by two waies the impuritie of the bodie and it owne weaknesseâ— for both the soule is weake and not able to resist the corrupt inclination of the flesh it is not created in such strength and perfection as Adams soule was and the bodie is vnapt and vnfit for any spirituall worke and this may suffice for an answer vnto this obiection of the Pelagians concerning the originall of the soule Controv. 13. Against the Pelagians and Papists that originall sinne is not quite taken away in baptisme 1. The Pelagians obiect further that there is no originall sinne propagated vnto Adams posteritie or at the least remaining in them for that which is taken away and blotted out remaineth not now originall sinne is taken away in baptisme and therefore it is no more extant Answer There must be two things considered in sinne the act thereof as the matter and the guilt now there is herein a great difference betweene originall and other actuall sinnes for in those the act is transitorie and remaineth not and the guilt is remitted by faith in Christ in originall sinne though the guilt thereof be remitted in baptisme yet the matter thereof which is the corruption and deprauation of mans nature remaineth it passeth not away as the transitorie act of other actuall sinnes and for the more full demonstration hereof Augustine vseth two similitudes like as the corne is sowen without chaffe or straw and yet the corne that springeth of the seed hath both and as they which were circumcised beget children that are vncircumcised and had neede of a new circumcision so the fathers beeing regenerate by a new birth yet doe beget vnregenerate children the sanctitie of the parents no more passeth to their children then their knowledge and other vertues Mart. 2. The Romanists denie not but there remaineth a corruption of nature still in the children of God after Baptisme but they say it remaineth vt poena exercenda vertâ—tis materia not as a fault but as a punishment and matter or occasion for the exercising of vertue Lyran. And it was concluded in the Councell of Trent in baptisme tolli omne illud quod veram habet propriam rationem peccati all that to be taken away which hath the proper and true nature of sinne Concil Trident. sess 5. the Rhemists also affirme that children baptized haue neither mortall nor
harder to say that the deuill had dominion then death ouer Christ. 3. Origen hath an other exposition that Christ dominatum pertulerit mortis quia formam servi susceperat did beare the dominion of death because he tooke vpon him the forme of a seruant and vpon all such death hath dominion but it was not necessarie that Christ should haue died though he had taken vpon him our nature seeing he was without sinne which causeth death 4. Wherefore death is said to haue had dominion quia sponte volens se subiecit mâ—rti because he willingly submitted himselfe to death for our sinne Mart. Calvin Quest. 14. How Christ is said to haue died to sinne v. 10. 1. Hilarie lib. 9. de Trinitat thus readeth that which died died once to sinne and vnderstandeth it of Christs bodie making the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a relatiue of the neuter gender so also Laurentius Valla and Iacobus Stapulens but this would seeme to fauour the Nestorian heresie that diuideth Christs person to say that Christ died not but his bodie died and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for the coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he died as Galath 2.20 in that now I liue to this purpose Erasmus Beza 2. For the meaning Hilarie thus expoundeth Christ died to sinne quia mortuus corpore because he died in the bodie wherein was the similitude of sinne lib. 9. de Trinit so also Augustine in Enchirid. 3. Haymo thus mortuus est semel peccato id est semper he died once to sinne that is alwaies because he neuer had sinne at all 4. Some vnderstand sinne as the cause wherefore Christ died that the sinnes of the world were the cause why Christ died so Ambrose he died for sinne that is for or because of sinners serm 18. in Psal. 18. 5. But the better sense is that Christ died to sinne that is tollendo to take away sinne so Chrysostome mortuus est vt illud tollerat he died for sinne to take it away Christ died otherwise to sinne then we doe ille expiando nos amitiendo he to expiate and purge our sinnes we to leaue it Pareus Quest. 15. How Christ is said now to liue vnto God ver 10. 1. Oecumenius thus vnderstandeth he liueth to God eo quod sit Deus because he is God that is by his diuine vertue 2. Pareus thus ad gloriam Dei patris he liueth to the glorie of God his father that by his life the Church should be glorified but thus Christ liued in the dayes of his flesh both by the power of God and to the glorie of his father as our Blessed Sauiour himselfe saith Ioh. 6.57 As the liuing father hath sent me so liue I by the father 3. Neither is Christ said so to liue vnto God as we are said in the next verse to be aliue vnto God that is by the spirit of grace for so Christ liued vnto God all the dayes of his flesh 4. Chrysostome thus expoundeth it to liue to God sine fine vinere is to liue without ende that is eternally neuer any more to die 5. But not onely the eternitie of Christs life is hereby expressed but the glorie and maiestie also as Haymo interpreteth he liueth in gloriam paternae maiestatis in the glorie of the maiestie of his father as Reuel 18. And am aliue but was dead and behold I am aliue for euermore c. 6. And by this phrase is expressed the indissoluble vnion which Christ hath with God the father the Apostle hereby doth not onely signifie that he now liueth in eternall happines sed indivulse Deo haerere but is inseparably ioyned vnto God Martyr Quest. 16. Of these words v. 11. likewise thinke yee c. 1. Likewise thinke ye 1. Origen saith the Apostle vseth this word because this death which he speaketh of namely dying to sinne in cogitatione consistit non in effectu consisteth in the cogitation not in any externall effect 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari cannot be represented to the eye but is apprehended by faith 3. Haymo giueth this sense they must in memoriam reducere often bring to remembrance and bethinke themselues that they are dead to sinne so also Tolet annot 15. and Faius 4. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather collect yee gather ye it is the inference of the conclusion from the head to the members that we are certainely dead by the commemoration of his death so is the word vsed c. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we conclude Beza Pareus 2. Dead to sinne but aliue to God Some doe interpret this of the life of the Saints in the resurrection when they shall liue to God for euer neuer to die any more but the Apostle speaketh of the life of grace as the next verse sheweth 3. In Iesus Christ c. 1. Origen maketh this the sense to liue in righteousnesse holines peace is to liue in Christ because Christ is all these and to the same purpose Chrysostome he that hath obtained Christ hath receiued euery vertue and grace with him 2. Gorrhan referreth it to the imitation of Christ making the seuere parts of Christs life an example of so many degrees of our spirituall life to his conception answeareth propositum the purpose of newe life to his natiuitie our regeneration to his death our labour in dying to sinne to his sepulture cessatio vitiorum the ceasâ—ing of sinne to his resurrection answeareth nova vita iustorum the newe life of the righteous to his asscention processus virtâ—tum our proceeding in vertue to his sitting at the right hand of God gloria beatorum the glorie of the Blessed Saints 3. But here is more signified then a similitude or conformitie to and an imitation of Christ the Apostle expresseth the author and efficient cause of our dying vnto sinne and liuing vnto God namely Christ Iesus Christo auxiliante Christ helping vs Oecumen Christi opere by the worke of Christ gloss interlin per Christum mediatorem by Christ our Mediator Lyran. as the Apostle saith Galath 2.20 I liue by faith in the Sonne of God Bucer Pareus with others Quest. 17. How sinne is said not to raigne c. ver 12. 1. Chrysostome and Theodorets obseruation seemeth here to be somewhat curious that the Apostle speaketh of the raigning not of the tyrannizing of sinne the difference betweene which two is this the one is of necessitie the other is voluntarie he would not haue them willingly to submit themselues in obedience vnto sinne although it doe play the tyrant in suggesting euill thoughts and desires yet they should resist them and not suffer sinne to haue a peaceable kingdome to this purpose Theodoret But this distinction is not necessarie for the kingdome of sinne in man is a meere tyrannie the kingdome properly in man is peculiar to the spirit because sinne vsurpeth vpon them that by right are
haue no other Gods c. and thou shalt make to thy selfe no grauen image c. but one 2. Contra. 1. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commandement in the singular number not commandements 2. if they were two commandements it should not be knowne in what order they should be set which before the other for Exod. 20. it is first said thou shalt not couet thy neighbours house but Deuter. 5.21 thou shalt not couet thy neighbours wife is put in the first place 3. beside if euery particular act of coueting should make a diuerse commandement the number of them should be infinite Pareus 3. Pet. Martyr herein concurreth that the precept thou shalt not lust is but one but he hath here a singular opinion by himselfe that the two first commandements thou shalt haue no other Gods c. and thou shalt not make to thy selfe c. are but one and the first commandement he would haue that to be which is set as a preface before the rest I am the Lord thy God which brought c. for here it is enacted that the Lord onely is the true God and in this first commandement the Gospel is offred vnto vs for in that mention is made of their deliuerance out of Egypt there the promise concerning Christ is contained But this is onely a priuate opinion and a singular conceit of so learned a man by himselfe which may be thus reasoned against 1. all the commandements are propounded imparatively thou shalt not doe this or thou shalt not doe that but those words are vttered enuntiative they are propounded onely not spoken by way of commanding 2. and if he will haue the temporall deliuerance out of Egypt to containe a promise of Christ it is so much the rather no part of the morall commandements for the law and faith are opposite one containeth not nor includeth an other as the Apostle saith the law is not of faith Gal. 3.12 no more is faith of the law 10. Controv. Against free will v. 19. The euill that I would not that doe I. The Rhemists note here that this maketh nothing against free will but plainely prooueth it because to consent or not consent is alwaies free though the operation may be hindred by some externall force Contra. 1. The will of the vnregenerate is free from coaction and compulsion but not from a necessitie alwaies of willing that is euill 2. and in the regenerate of which state the Apostle speaketh in his owne person the will is reformed by grace to will that which is good as our blessed Sauiour saith Ioh. 8.33 If the Sonne make you free then you are free in deede this place then euidently maketh against the naturall strength of free will vnto that which is good 6. Morall obseruations 1. Observ. Euery one must descend into himselfe v. 7. I knew not sinne but by the law As Paul here giueth instance in himselfe and examineth his sinnes by the law so euery one is taught by his example to enter into himselfe and call his life and acts to account as Dauid saith Psal. 32.5 I acknowledged my sinne vnto thee c. 2. Observ. Against phanaticall spirits that excuse sinne v. 17. It is no more I that doe it men that are giuen ouer to all carnall lusts must not thinke to excuse themselues thus that it is sinne that doth it and not themselues for they must also say with the Apostle v. 16. I doe that which I would not they cannot then apply this to themselues qui non pugnant which doe not fight or striue against sinne 3. Observ. Of delighting in the lawe of God v. 22. I delight c. Hypocrites may seeme to conforme themselues often to the obedience of the lawe as Herod that a while heard Iohn gladly but it is not in loue or with delight which is onely in them that are regenerate as the Prophet Dauid saith that the lawe of God was sweeter vnto him then the honie or honie combe Psal. 19. Observ. 4. Of the fight and combate betweene the spirit and the flesh v. 23. I see an other lawe c. Onely the righteous doe feele this strife in themselues the spirit drawing them one way and the flesh an other as the Apostle here sheweth in himselfe and so as Gregorie saith fit certo moderamine c. this is done in such moderation that the Saints while they are in spirit carried one way and hindered by the flesh nec desperationis lapsum nec elationis incurrunt they neither fall into despaire nor yet are lifted vp in mind the like combate betweene the spirit and flesh we may finde to haue been in Dauid Psal. 73. 2.17 in Elias 1. King 19.4 in Ieremie c. 20.7 the like temptations Hierome felt in himselfe pallebant or a iciunijs mens desiderijs ardebat in frigido corpore my face was pale with fasting and yet my minde burned with desire euen in a chill bodie epist. 22. this is much to the comfort of Gods children not to despaire when they are likewise tempted CHAP. VIII 1. The text with the diuerse readings v. 1. Now then there is no condemnation to them which are in Christ Iesus which walke walking Gr. not after the flesh but after the spirit which walke not after the flesh L. S. detr 2 For the law of the spirit of life which is in Christ Iesus hath freed me thee S. from the law of sinne and of death 3 For that which was impossible to the law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinnefull flesh flesh of sinne Gr. in a forme like vnto flesh subiect to sinne Be. this is the sense but not the meaning of the words and for sinne not of sinne L.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for condemned sinne in the flesh in his flesh S. ad 4 That the righteousnes the iustification L.T.S. the right Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the law might be fulfilled in vs which walke not after the flesh but after the spirit 5 For they which are after the flesh which are in the flesh S. which are carnall V.B. doe sauour the things of the flesh Be. G. doe thinke the things of the flesh S. are carnally minded B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. but they that are after the spirit the things of the spirit 6 For the wisdome of the flesh is death but the wisdome of the Spirit is life and peace 7 Because the wisdome of the flesh the affection of the flesh V. the fleshly mind B. the vnderstanding of the flesh S. is enmitie against God for it is not subiect to the law of God neither in deede can be 8 So then they that are in the flesh can not please God 9 Now ye are not in the flesh but in the Spirit seeing the Spirit of God not if so be the spirit of God L.S.B. the word 〈◊〉 〈◊〉 〈◊〉
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
from her 2. But the Master of sentences maketh fowre kinds of feare beside the naturall feare of death 1. There is mundanus timor a worldly feare as when a man forsaketh Christ for feare he should loose his life or goods this is a feare of men this is altogether perniciosus pernicious and dangerous 2. timor seruilis the seruile feare is when men doe well for feare of punishment this feare is good and profitable sed non sufficiens but not sufficient 3. there is a feare called initialis a feare in the beginning when one so feareth punishment as yet he is mooued with the loue of God and vertue this feare is bonus sufficiens a good feare and sufficient 4. then is there timor castus filialis the chast and filiall feare which bonus est perficiens is good and perfect and is nothing else but a reuerence of God ioyned with loue 3. Feare also is taken two wayes either in respect of the obiect for the commotion of the mind expecting some imminent or approaching danger or it signifieth onely a reuerence and obseruance which is the effect of the other and in this sense the spirit of feare is said to haue rested vpon Christ Isay. 11.2 in whom there was no feare of punishment which is due vnto sinne whereof Christ was free there was in him onely a reuerence of God observance and obedience the naturall feare of death also he had but thereof we speake not here and this kind of feare of God may be said also to be in the Angels and in the elect that are in heauen 4. But whereas the Apostle saith 1. Ioh. 4.18 there is no feare in loue 1. neither doth the Apostle speake of humane feare when one feareth to suffer persecution for Christ but he that loueth God expelleth all such feare he is readie to suffer any thing for Christ. 2. not yet doth he referre vs onely to that perfect loue of God which shall be in the next world when all feare shall be chased away 3. but he meaneth a seruile and desperate feare which is seuered from faith and hope which driueth to despaire such was the feare that Iudas had Quest. 18. Why the Apostle ioyneth together two words of the same sense Abba father 1. The first of these words is an Hebrewe or Syriake word and signifieth father and in three seuerall places in the Gospel doe we finde these two words repeated in this manner Mark 14.36 Galath 4.6 and in this place Augustine if the place be not corrupted faith that Abba is a Greeke word and pater a Latine epist. 178. but Augustine could not be ignorant that S. Paul wrot not in Latine and therefore that place in Augustine is most like to haue beene mistaken by the writers and such as copied it out Thomas saith better that Abba is an Hebrew word and pater father is both a Greeke and Latine word 2. Now why these two words of the same signification should be ioyned together there are diuerse reasons giuen 1. Chrysostome thinketh that the Apostle vseth the word Abba because it is puerorum legitimorum vocabulum that word which legitimate children doe vse they first of all learne to call father 2. Augustine serm 13. de verbis Apostol whom Anselme followeth thinketh that the Apostle vseth these two words one for the Iewes the other for the Gentiles to signifie the adoption and calling of them both to be one people so also Martyr and M. Calvin who applyeth here the prophesie of Isay c. 19.18 that all should speake the language of Canaan non respicit linguae idioma sed cordis harmomoniā he respecteth not the proprietie of the tongue but the harmonie and consent of the heart in the worshipping of God but Beza refuseth this as too curious 3. he therefore thinketh that the latter word is added as an explication of the former so also Pareus and Tolet annot 13. who giueth this as a reason because Christ in his prayer Mark 14.36 vseth this ingemination abba father and yet it is certaine he vsed onely the Hebrew word But this here may be answeared not as the ordinar gloss that Christ vsed both an Hebrew and Greeke word before his passion because he suffred both for Iewes and Gentiles for Christ spake in the Hebrew not in the Greeke tongue rather as the Syrian interpreter translateth Christ did double the word father father abba abba which the Euangelist retaineth in the first place because it was as familiarly knowne as the other 4. Lyranus thinketh that by the ingemination of this word is expressed duplex Dei paternitas a double kind of fatherhood in God one by creation common as well to the bad as good and a speciall kind of paternitie by adoption and grace peculiar to the righteous But the Apostle here speaketh onely of the invocation of the faithfull how they crie Abba father 5. Wherefore I resolue here with Erasmus that this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of conduplication this repetition facit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for more vehemencie it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more forcible and effectuall to double the word father Faius ista conduplicatio amplificationem continet this doubling of the word serueth for amplification Calvin as it is familiar and vsuall in Scripture for the Saints in their prayers to shewe their vehement affection to double the word Lord Lord. 3. Calvin here well obserueth how the Apostle hauing said before in the second person yee haue not receiued the spirit of bondage now changeth the person whereby we crie including himselfe vt sortem communem omnium sanctorum exprimeret to shewe the common condition of all the Saints Quest. 19. Of the testimonie of the spirit what it is v. 16. The spirit beareth witnesse 1. Caietan here well observeth that this testimonie of the spirit is internall for it testifieth vnto our spirit and conscience that we are the sonnes of God and beside it is a testimonie de facto in fact that we are indeed the sonnes of God not de possibili of a possibilitie onely that we may be thus farre Caietan well but he further sheweth that this testimonie of the spirit ariseth partly of our loue toward God partly of our continuall experience of Gods provident care in preserving of vs but Chrysostome well saith that this testimonie of the spirit is not onely vox praestiti charismatis sed praestantis illud paracleti the voice of the grace or gift which is conferred vpon vs but of the comforting spirit the comforter the testimonie then of the spirit is vnderstood to be an other thing beside the testimonie of the graces and effects of the spirit in vs. 2. Origen interpreteth this testimonie of the affection of the minde when we are obedient vnto God not for feare but of loue 3. Ambrose Anselme referre it to the imitation of God and Christ whereby the spirit maketh vs like vnto God
their employments about things of the world Theodoret and Ambrose doe vnderstand part to be spoken of the sensible and visible creatures vnto the 22. v. where because the Apostle addeth a terme of vniuersalitie euery creature groneth here they also include the Angels who as they are said to reioyce ouer them that repent so they are greeued at the vngodly But Augustine reiecteth this interpretation vpon this reason because the Apostle saith that the creature is subiect to vanitie and shall be deliuered from the bondage of corruption and groneth which things de excellentibus illis virtutibus credere nefas est to beleeue of those excellent vertues and powers were a wicked thing yet Augustine endeth with a quaere whether these things may in any good sense be vnderstood of the Angels as they doe helpe our infirmitie and so may be said to be like affected with vs Augustine in hanc epistol numer 50. But Thomas absolutely refuseth this interpretation vpon this reason because in the next world the Saints shall be like the Angels and therefore the Angels cannot in any sense be said to be subiect to vanitie or to grone seeing we when we shall be like the Angels shall be exempted and free from all such things 3. A third exposition there is by the creature to vnderstand man and either the righteous and iust man onely or man in generall both righteous and vnrighteous the first sense followeth Gregorie nolens seruit mutabilitati corruptionis he against his will is subiect to this mutable and corruptable estate wayting with patience vntill the time come when he shall be deliuered from the bondage of corruption Greg. lib. 4. moral whom Caietanus and Catharinus follow So also Hugo Card. Gorrhan But the Apostle saying afterward and not onely the creature but we also which haue the first fruits of the spirit doe sigh in our selues so that the Apostle distinguisheth the creature wherof he speaketh from the sonnes of God which haue the first fruits of the spirit neither will it satisfie to say that the Apostle maketh two degrees of righteous and iust men one that hath attained a more excellent degree which haue receiued the first fruits of the spirit and are called the sonnes of God such as the Apostles were the other which are not so perfect yet they also shall be deliuered from the bondage of corruption as well as the other Haymo for the Apostle by the Sonnes of God generally vnderstandeth all the faithfull so many as shall be heires of saluation as he inferreth v. 17. If children then also heires 4. Augustine vnderstandeth by euerie creature man in generall that partaketh with the nature of euerie creature he hath vnderstanding with the Angels sense with bruit beasts and hath a vegetatiue life with plants and man as he is taken naturally shall be deliuered from the bondage of corruption that is such as doe not yet beleeue shall be called to the faith and they shall also be the sonnes of God to this purpose Augustine lib. 83. quest c. reuealing of the sonnes of God as the Apostle saith here of the creature v. 19. 5. The most generall and receiued interpretation is by the creature to vnderstand corporalia irrationalia things corporall vnreasonable comprehending the heauen and stars with the earth together with living creatures of all sorts trees and plants Thus Ambrose vpon this place epist. ad Horontion to him consent M. Calvin interpreting this place depecudibus plantis of beasts and plants with other creatures so also Pet. Martyr Faius Pererius But this exception may be taken against this sense because the bruit creatures which now onely serue for our necessarie vse shall not be partakers of the glorie of the Sonnes of God there shall then be no vse of them probabile est abolendas esse it is probable that they shall be abolished 6. Therefore it remaineth that we vnderstand here by the creature onely in animata insensata the things without life and sense as the heauens and elements and the earth with the things therein Chrysostome so Oecumenius also vnderstandeth sensu carentem creaturum the creature that wanteth sense so Beza saith that by the creature is signified mundi machina coelesti elementari regione constans the frame of the world consisting of the celestiall and elementarie region so also Rollach Bucanus loc 37. quest 8. Pareus seemeth also to include the bruit beasts yet he thinketh they shall be abolished Tolet also vnderstandeth sensibiles vniversi partes the sensible parts of the whole world the heauens the starres the elements and earth of the same opinion with Chrysostome are Ireneus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat And in this sense all things will agree that these creatures are subiect to vanitie and doe as it were groane vnder the bondage of corruption and shall be restored to the glorious libertie of the sonnes of God the onely doubt is because afterward v. 22. the Apostle addeth a particle of vniuersalitie euerie creature and so it should seeme that the Apostle excludeth no creatures at all But why the Apostle there saith euerie creature shall be shewed qu. 33. following Quest. 28. Of the servitude of corruption whereunto the creature is subiect and wherefore 1. Their observation is somewhat curious that take this to be the vanitie and mutabilitie to the which the heauens are subiect because whereas in the beginning the Sunne was to keepe his course in the equinoctiall onely for then there should haue beene a continuall spring and indifferent temper without either parching heate or pinching cold now the Sonne hath changed his course and runneth in the oblique circle of the Zodiake c. But this is not so for seeing the Sunne and Moone were appointed in the creation to distinguish the seasons and times of the yeare this could not be if the Sunne in following the declining circle of the Zodiake by approaching and remoouing did not make some inequalitie of daies and difference of seasons Faius 2. Chrysostome sheweth how the earth is now cursed to bring forth thistles and the heauens also shall waxe old as doth a garment Psal. 102. and shall be changed into a better mould whereunto further may be added that the Sunne and Moone haue their eclipses the skie is cast ouer with clouds the starres with euill influences doe infect the ayre the ayre is oftentimes vnholsome and pestiferous the earth is stricken with barrennes and becommeth vnfruitfull Pareus adde hereunto that demonstration of the Preacher Eccles. 1. how he giueth instance of the vanitie of all things in the Sunne that riseth and setteth and runneth about where he beganne the winds goe in a circuite from the South to North and thither againe so the riuers runne into the Sea and out of the Sea to their springs and fountaines againe And thus the creatures are in continuall labour as Elihu saith to Iob c. 37.11 He maketh the clouds to labour or he
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
predestination to be praeparatio gratiae a preparation and appointing of grace 2. Predestination is not onely of the ende but of the meanes tending thereunto as the elect are predestinate to be called iustified adopted in Christ and to be in the ende glorified as Ephes. 1.4 He hath chosen vs in him c. that we should be holy and v. 5. he hath predestinate vs to be adopted thorough Iesus Christ but this part of predestination which decreeth the meanes to bring the elect to salvation is properly called ordination as Act. 13.48 as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to euerlasting life beleeued the meanes vnto eternall life which is faith falleth vnder the ordinance of God 4. Concerning election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some thinke that it followeth predestination in order in respect of vs for with God these is no distinction or time and order in these things as Bucanus loc 36. quest 3. but it rather goeth before as the Apostle first saith Ephes. 4.1 4. he chose or elected vs in him c. that we should be holy then he saith v. 5. who predestinate vs c. and v. 11. in whom also we were elected beeing predestinate for first the persons are elected and then the thing is decreed which is predestinate vnto the elect namely eternall life with such things as doe accompanie it By election then such as shall be saued are sorted out which word the Apostle vseth Ephes. 1.11 we were sorted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. This then is the order first there is the purpose of God in generall to glorifie his name in sauing some 2. then he foreseeth liketh and approoueth a certaine number according to his good pleasure whom he chooseth out electeth and separateth from the rest then he doth predestinate them vnto euerlasting life and ordaineth the way and meanes whereby they are brought vnto life Quest. 50. Of these words v. 31. If God be on our side who can be against vs 1. This word if is not dubitantis but ratiocinantis a word of doubting but of reasoning inferred out of the premisses as Augustin serm 16. de verbis Domini hath reference here to the next verse before whom God hath predestinated called iustified glorified with them he must needes be Origen whom Pareus followeth putteth this backe to all before alleadged in this chapter as that the spirit of God dwelleth in vs that we haue the spirit of adoption and are the heires and sonnes of God and so rehearseth the rest if God be thus with vs how can we miscarrie so also the ordinarie glosse following Augustine God is with vs praedestinando non existentes vocando aversos mortificando peccatores glorificando mortales in predestinating vs when as yet we were not in calling of vs beeing strangers mortifying vs beeing sinners in glorifiying of vs beeing mortall 2. Origen here also well obserueth that where the Apostle saith who can be against vs he denieth not but that we haue many aduersaries but they cannot preuaile against vs so also Chrysostome contra nos est ipse orbis the world is against vs people tyrants yea our owne kindred but they are so farre from hurting vs that will they nill they causa sint nobis coronarum they are vnto vs a cause of a greater crowne Chrysostome here further noteth the great priuiledge of the faithfull quam non habere poterit qui diademate conspicuus which yet he cannot haue that weareth a crowne of his head for he hath many that rise vp against him barbarous and others yea many of his owne rebellious subiects but against the faithfull none can stand or preuaile Quest. 51. Of those words v. 32. Which spared not his owne Sonne 1. He spared not his owne Sonne His onely Sonne by eternall generation not any of his adoptive sonnes such as the faithfull are whom the Apostle before called the sonnes of God by adoption Origen and this setteth forth the vnspeakable loue of God in that he spared not the most precious and dearest thing vnto him as Abrahams obedience was commended in that he was willing at Gods commandement to haue offred vp in sacrifice his onely sonne Izaak Martyr 2. And it is more to say he spared not then he gaue to shewe the greatnesse of the loue of God that spared not his greatest treasure for our redemption Bucer as Mauritius the Emperour would not spare his treasure to redeeme the Christians captives with the Persians which turned to his ruine 3. But gaue or deliuered him 1. God gaue his Sonne and the Sonne also gaue himselfe for vs and both of loue Iudas also deliuered him vp in betraying him but of malice habebit ille mercedem malitiae Christus laudem gratiae he shall haue the reward of his malice and Christ the praise of mercie gloss ordinar 2. and this setteth forth the loue of God the more quod non simpliciter sed occisioni tradidit that God gaue not his Sonne simply but vnto slaughter Chrysost. 3. and he gaue him for vs all non solum pro sanctis maguis sed pro minimis c. not onely for the Saints and great ones but euen for the lest Origen etiam pro vilibus ingratis quin inimicis yea for vile persons vnthankefull yea his enemies Chrysost. but the Apostle putteth in this limitation for vs all that is which beleeue Christs redemption is sufficient mille mundis redimendis to redeeme a thousand worlds if they had grace to beleeue but it is onely availeable for the faithfull Pareus as Origen saith he was giuen pro minimis qui sunt in ecclesia euen for the lest that are in the Church 4. How shall he not with him giue vs all things 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely giue which sheweth that all things are giuen vs freely of God without any merit or desert of ours Pareus 2. all things are giuen vs with Christ both because in him are all the treasures of wisedome and knowledge so that he which hath Christ hath all other spirituall graces he that hath Christ hath all things as also because Christ is made heire and Lord of all we together with him are also heires of all things Origen quid de opibus dubitas cum herum habeas what needest thou doubt of riches hauing the master and Lord himselfe Chrysost. all things superior a ad fruendum equalia in futuro ad conviuendum inferiora ad dominandū both things superiour as the Blessed Trinitie to behold and enioy things equall as the Angels to liue with and inferiour to haue rule ouer them gloss ordin in the present righteousnesse and in the time to come life euerlasting gloss interl 3. and as Christ with all his treasures and graces is giuen vnto vs so we are giuen to him as the Apostle saith 2. Cor. 3.22 Things present things to come are all yours and ye Christs but here is the difference Christ is giuen vnto vs freely
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
to make request by the merit and efficacie of his death and the continuall demostration of his loue to this purpose Chrysostome though it must be confessed that Christ beeing God and man otherwise maketh intercession for vs then either God the father or the holy spirit which tooke not our â—â—ure vpon them 4. that Christ vseth no formall or interstinct prayers it is euident by that place Ioh. 11.41 Howbeit thou hearest me alwayes but because of the people that stood by I said it that they may beleeue that thou hast sent me hence two reasons may be gathered that if Christ pray he alwayes prayeth he alwaies is heard his intercession then is his continuall will and desire which is heard Christ spake in his prayer that others hearing might beleeue but now there is no such cause in heauen therefore nowe no such occasion is of formall and distinct prayers 5. Tolets argument is nothing for the Saints now make no formall prayers in heauen but by their voices and desires Reuel 6.9 the soules vnder the altar crie vnto God and Christ is a Priest for euer after the order of Milchisedech in that the fruits of his passion and mediation continue for euer though such distinct and and formall prayers be 〈◊〉 powred out Quest. 54. Whether Christs intercession and interpellation for vs do extenuate the merit of his death 1. Obiect This doubt may be mooued because that seemeth not to be of sufficient merit which needeth a further supply now if Christs mediation for vs be a supply vnto his death and passion then was not that alone sufficient Answ. 1. The intercession of Christ is not to merit our redemption which is purchased by his death but to apply vnto vs ratifie and confirme our saluation merited by Christs death so that the worke of our redemption is perfited by Christs death and in respect of the worke it selfe nothing can be added but on our part because we are weake and doe often fall into sinne our saluation had neede continually to be confirmed and applyed vnto vs to which ende Christs mediation helpeth 2. like as other meanes as the hearing of the word prayer the receiuing of the Sacraments doe not argue any imperfection and insufficiencie in the worke of our redemption but in vs that haue neede of such helpes and supplyes whereby Christs death is applyed 3. And whereas Christs mediation is grounded vpon the merit of his death and passion it is so farre from detracting to the merit thereof that it rather amplyfieth and setteth forth the dignitie of it Quest. 55. What charitie the Apostle speaketh of from which nothing can separate vs. 1. Chrysostome Oecumen Theophyl Origen and most of the Greeke and Latine exposition as Augustine Aâ—b do vnderstand this of the actiue loue which we beare toward God but it is better referred vnto the passiue loue wherewith we are beloued of God for 1. this is more agreeable to the Apostles scope who hitherto hath vrged the loue and mercie of God toward vs in our predestination vocation iustification in giuing his owne Sonne for vs Mat. 2. the Apostle so expoundeth himselfe v. 39. the loue of God which is in Christ Iesus Gryn so also is it taken c. 5.5 the loue of God is shed abroad in our hearts by the Holy Ghost 〈◊〉 3. and our loue toward God sepenumero fluctuas doth oftentimes waver and sadeth in it as in Dauid 2. Sam. 11.4 and so it were a verie vnstable foundation for vs to stay vpon 〈◊〉 The Apostles meaning then is that no kind of trouble or affliction which the world taketh to be signes of Gods anger can yet separate vs from the loue of God and make vs lesse beloued of him 2. Then the Apostle rehearseth sixe seuerall kinds of affliction which are incident to the children of God the vulgar Latine numbreth seuen adding one more namely persecution which is not in the originall Lyranus sorteth them into this order these passions and sufferings of the Saints are either death it selfe signified by the sword or dispositions to death either nearer or more remote and further off the nearer are either in respect of the thing â—â— danger or in the apprehension thereof anguish the more remote are either in substractione necessarij in the subtracting of necessarie things as of food in famine of rayment in nakednesse or in illatione nocumenti in the offring and bringing in of some hurt as in tribulation But the sorting out of these into their seuerall places doth invert the order wherein the Apostle hath placed them which it is safest to followe 3. The Syrian translator readeth for vs who shall separate me which reading Beza seemeth to approoue because thereby the Apostle sheweth how euerie one should make particular application of his faith to himselfe and the Apostle was not so secure of other mens faith as so to pronounce of them But the Greeke text is more authenticall which readeth vs and Osiander verie well obserueth thereupon that the Apostle speaketh not of his owne person alone but of all the faithfull in generall to shewe this certaintie of saluation to belong vnto all that beleeue Quest. 56. Of these words v. 36. For thy sake are we killed all the day long 1. Calvin observeth and P. Martyr noteth the same that the 44. Psalme from whence this testimonie is alleadged describeth rather the persecution of the Church of God vnder Antiochus then vnder the Chaldeans for they were carried into captiuitie and afflicted by the Chaldeans for their idolatrie but vnder Antiochus they suffred for giuing testimonie to the lawe and therefore it is said for thy sake are we killed c. 2. For thy sake Simply to be killed or put to death is not commendable but it is the cause which maketh the suffrings of the Martyrs glorious and honourable and there are three things requisite in true Martyrdome first the cause they must suffer for Christs sake Matth. 5.11 then their person that they be righteous and innocent men of integritie not offenders and euill liuers for then they cannot suffer for righteousnesse sake Matth. 5.10 lastly the ende must be considered that they doe it not for vaine glorie but in loue to God and his Church as the Apostle saith If I giue my bodie to be burned and haue no loue it profiteth me nothing Martyr 3. All the day 1. Chrysostome referreth it to the minde which is alwayes readie and prepared to suffer for Christ. 2. Origen omni vitae tempore all the time of the life so also Haymo iugiter continually Pellican sine intermissione without intermission Pareus 3. Pet. Martyr vnderstandeth it of the continuall expectation of death in the time of persecution so also M. Calvin 4. Osiander applyeth it to the number of those which are persecuted to death the tyrants are not content with the death of some few sed grassantur in quam plurimos they rage against many 5. Gryneus vnderstandeth by all the day
make them his Mediators but he came to his father and humbled himselfe vnto him Luk. 1. â— and so our Blessed Sauiour teacheth vs to pray Our Father c. and here the Apostle saith that by the spirit we crie Abba father See further of this matter Synops. Centur. 2. er 30. Controv. 11. That a strange tongue is not to be vsed in the seruice of God v. 15. Abba father It followeth not because that certaine straunge words are reteined in the Scriptures as Messiâ—s Cephas Maranatha Rabbi Osanna Alleluia Abba which words were naturally knowne vnto the Iewes that hence it followeth that the scriptures and prayers may be read and rehearsed in a strange language for these words by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith were well knowne and vnderstood of the Gentiles euen as the word Amen is now vsed and vnderstood of all from the vse of one or two words which are strange and yet vnderstood the argument followeth not for the vsing generally of a strange language and the same vnknowne See further also hereof Synops. Controv. 12. That euerlasting glorie cannot be merited v. 18. The afflictions of this present time are not worthie of the glorie c. notwithstanding the euidence of this place which ouercommeth the Popish doctrine of the meriting of heauen yet our aduersaries with tooth and naile as they say will hold their owne and thus take vpon them to prooue the merite of the actions and sufferings of the Saints 1. Stapleton thus reasoneth it is required as a condition of vs that if we suffer with Christ we shall be glorified with him but the condition performed the reward of necessitie followeth 2. The sufferings of Christ did merite vnto him heauen Phil. 2.7 therefore our sufferings also doe merite heauen for vs Staplet 486.489 3. The Rhemists here vrge that place 2. Cor. 4.17 Our light affliction worketh for vs an exceeding weight of glorie whence they inferre that our tribulations are meritorious 4. And whereas the Scripture setteth forth the mercie of God in the saluation of man which excludeth merit Stapleton answereth that the free mercie of God is seene in the remission of sinnes and about the first iustification not in giuing the reward of glorie Staplet ibid. 5. And to this place of the Apostle they make this answer 1. Lyranus saith that as our works proceede from our free will they merit not but as they are wrought in vs by the spirit so they merit of condignitie 2. to the same purpose Bellarmine saith that they are not meritorious of themselues ex natura sua of their owne nature sed ex dignitate principij of the worthines of the cause that is the grace of Christ which worketh them lib. 5. de iustific c. 14. ration 1. And the Rhemists are bold to adde further that the sufferings of Christ in themselues in respect of their greatnes were not meritorious but in respect of the worthines of his person 3. Thomas saith that although there can be no merit in men toward God secundum absolutam equalitatem in an absolute equalitie yet there may be secundum praesuppositionem diuina ordinationis the diuine ordinance beeing presupposed 4. Tolet annot and Pere disput 10. answer that the Apostle here speaketh not of the dignitie and merit of the sufferings of the Saints but sheweth that they being in themselues compared with the celestiall glorie are not proportionable either for the continuance or in the sense of sorrow now and of ioy afterward Contra. 1. The condition performed assureth vs of a reward but of grace not of merit for like as adoptiue sonnes among men are admitted to the inheritance by the grace and fauour of the adoptor not by their merit so much more is the euerlasting inheritance giuen by the grace of adoption 2. Concerning Christs meritorious sufferings 1. he merited not for himselfe but for vs for as he was not borne for himselfe so neither died he for himselfe as he did not rise for himselfe as Ambrose well saith fi nobis non resurrexit vtique non resurrexit c. if he rose not for vs he rose not at all for he had no reason to rise for himselfe de fide resurrect c. 24. And the Apostle Phil. 2. sheweth not the merit but the order and way how Christ after he had suffered was to enter into glorie as our Sauiour saith Luk. 24.26 Ought not Christ to haue suffered those things and enter into his glorie 2. Christs sufferings were vnlike ours for they were perfit and the redemption for sinne ours are either chasticements for our sinne or trials of our faith and so part of our obedience and therefore they cannot merit as Christs did 3. Our light and momentarie afflictions are said to worke our glorie not as meritorious causes but as preparatiues and as the way which God hath appointed vs to walke in And so Origen rehearsing here that place of the Apostle expoundeth it ex momentance leui tribulationum nostrarum labore semina quaedam collecta immensum nobis gloria pendus preparabunt certaine seeds gathered by the light and momentarie labour of our tribulations doe prepare for vs an exceeding weight of glorie c. but Origen in the same place vtterly reiecteth all meriting nihil dignum inveniri vel comparari ad futuram gloriam potest there can be nothing found worthie or to be compared vnto the glorie to come 4. The Scripture includeth merit not onely from the beginning but from the whole worke of our saluation as Tit. 3.4 Not by the workes which we had done but by his mercie he saued vs and seeing the reward and inheritance dependeth of our adoption and adoption of our election both which are of grace how is not the inheritance also of grace 5. None of these answers are sufficient to obscure the euidence of this place 1. seeing good workes proceed not of free will but are wrought by the spirit they therefore merit not for he that meriteth must merit of his owne 2. neither can good workes merite of grace for these are opposite one to the other that which is by workes cannot be by grace for then worke were no more worke neither that which is by grace can be by worke for then grace were no more grace as the Apostle reasoneth Rom. 11.6 therefore they vnskilfully confound them together grace and workes which the Apostle distinguisheth And to say that Christs passions were not meritorious in themselues is a blasphemous speach for his actions could not be seuered froÌ„ his person for otherwise they were not Christs actions therefore they were in themselues as they proceeded from Christ meritorious 3. It is Gods ordinance indeed that man should doe workes and suffer with Christ to shew their conformitie and obedience but not that they should merit thereby for as the same Thomas saith compensatio meriti est actus iustitiae c. the rewarding and compensation
vs and goodnes and Origen obserueth further that as it is said in this phrase he that cleaueth to God is one spirit 1. Cor. 6. so we should cleaue vnto good vt contingat nobis vnum esse cum bono that we may as it were be one with it 4. Lyranus thinketh that the firmenes and surenes of loue is hereby expressed but rather it is a limitation of loue that we should so cleaue vnto that is good that no pretext of loue should draw vs from it 4. Be affectioned one toward an other with brotherly loue c. 1. Origen vnderstandeth this precept generally of the loue which we should beare vnto all euen the wicked are to be loued for Christ died for such but Chrysostome better distinguisheth thus that when the Apostle speaketh of such as are without he saith as much as in you lieth haue peace with all men quando vero de domesticis but speaking of our domesticalls he commendeth brotherly loue c. 2. Gorrhan in one sense will haue this vnderstood of the naturall loue of brethren that it should be pleasing vnto vs to see brethren loue together but this sense is too particular and he followeth herein the vulgar Latin which thus readeth charitatem fraternitatis c. affecting the loue of brethren whereas it is in the ablatiue charitate with brotherly loue be affected c. 3. here the Apostle vseth two emphaticall words of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the loue of brethren and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection such as is betweene the parents and the children whereby as Chrysostome obserueth the Apostle exhorteth ferventer diligere to loue seruently for this naturall affection farre exceedeth other kinds of loue for when the parties whome we loue doe degenerate to euill we also withdraw our loue but naturall affection remaineth toward parents and children though they be not such as we would againe we are willing to shew our loue to such vnasked and though they shew no loue againe but in other bonds of friendship where there is no entercourse of loue it is soone slaked Martyr 4. Chrysostome further obserueth well that where the Apostle saith be affectioned one toward an other c. that one should not expect till he be loued of an other sed tu potius erga alium prior diligendo prorue but doe thou first fall to loue an other 5. Now in that he calleth the loue of Christians brotherly loue the reason hereof is not onely that they haue all one Creator sed vnus est omnium credentium pater but there is one father of all beleeuers who in Christ are made the sonnes of God vna mater ecclesia they haue one common mother the Church of the which they are begotten and ex eodem semine of the same seede of the word are they begotten by the spirit Gualt as S. Peter thus perswadeth to brotherly loue 1. epist. 1.23 loue brotherly without faining c. and feruently beeing borne a new not of mortall but of immortall seede c. 18. Quest. Of certaine externall offices of loue as in giuing honour one to an other c. v. 10. In giuing honour goe one before an other 1. The Apostle taketh away the impediments of brotherly loue which is much hindred when due reuerence and honour is not giuen vnto those to whome it belongeth when men see they are neglected and contemned it breaketh off loue as in the Apostles time the Grecians murmured against the Hebrewes when they saw their widows neglected in the daily ministring Act. 6.1 whereas on the contrarie nihil tam facit amicos c. nothing so much maketh friends as when one seeketh in giuing honour to preuent an other Chrysost. 2. Honour is nothing els but a reuerent opinion testified by decent outward signes which we haue of ones vertue dignitie or desert so honour consisteth first of an inward modest and lowly opinion which one hath of himselfe preferring an other before him Philip. 2.3 In meekenes of minde euery one esteeme other better then himselfe then this honour must be testified by outward signes as the reuerent gesture of the bodie and by outward helpe and reliefe which the Apostle calleth honour 1. Tim. 5.17 and this honour is due vnto men for three respects of their place and dignitie their vertue and excellent gifts and their merit and desert 3. Now we must one preuent an other in giuing of honour we must not expect to be saluted first and then to resalute againe and this honour here spoken of must not onely be giuen by inferiours to superiours but the superiours also must haue 〈◊〉 respect vnto the inferiours and thus animo in mind one may preuent an other in giuing of honour though he can not alwaies performe it opere in outward act because of his place Tolet. 4. Now there are three sorts of men that faile in this dutie first they which are rude and rusticall and know not how to giue vnto euery one his due then the ambitious that onely feeke their owne honour thirdly such as by their euill manners doe disgrace themselues and shew themselues vnworthie of all honour 5. Here there are two extreames to be auoided the one is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambition in hunting after honour as Absolon did by his dissembled courtesie the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the declining of all kind of honour which is nothing els but rusticitie and rudenes such as was in Diogenes that Cynick for if all seeking of honour were vnlawfull then neither by honest actions would men regard to be honoured which kind of desire of honour the Apostle commendeth 1. Thess. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend as it were for honour to be quiet and to doe their owne busines Pareus v. 11. Not slouthfull to doe seruice c. 1. Chrysostome whome Theophylact followeth doe referre this to the particular precept of loue that we should be readie not to loue in the inward affection onely but to stretch forth manus adiutrices our helping hands so also Gualter thinketh that here an other impediment of loue is remooued which is to seeke excuses and delaies dilectio non admittit moram loue admitteth no delaies likewise Pellican and Calvin that we should praeterita vtilitate nostra c. neglecting our owne profit lend our helpe vnto our brethren 2. some yet more particularly restraine it to the former precept of yeelding honour one to an other Oecumen so also Lyranus we should not be slothfull praestando humilitatem in shewing humilitie to our neighbours likewise Erasmus doth interpret it sedulitatem exhibendi officij diligence in performing of our dutie 3. Origen vnderstandeth it of our loue and dutie toward God we must not be slothfoll least any of vs should heare from the Lord serve male piger O thou euill seruant and slow so also Theodoret Ambrose 4. But it is better referred generally to the sedulitie and industrie which euery one should
Argum. Christ forbiddeth to iudge iudge not and ye shall not be iudge Peter is bidde to put vp his sword Christ refused to diuide the inheritance and to condemne the adulteresse he saith his kingdome is not of this world Answ. 1. Christ forbiddeth all rash iudgement and priuate censuring one of an other he speaketh not of publike iudgement 2. Peter and in him all Ecclesiasticall persons as also all priuate persons are forbidden to vse the sword because it is not committed to them 3. Christ came not to be a Iudge or ciuill Magistrate therefore he refused to deale in those ciuill causes the adulteresse he condemned not because the Pharisies accused her of hatred and he would not be an instrument of their malice 4. though his kingdome be not of this world yet because it is in this world of necessitie we must vse this world and the helpes thereof for our present necessitie as we vse meate and drinke plowing sowing and such like though we must be as though we vsed it not 7. Arg. There is neither precept nor president in the newe Testament for the lawfulnes of warre among Christians Ergo it is not lawfull Answ. 1. It followeth not for Christ came to preach faith not to giue rules of warre because they are sufficiently prescribed in the old lawe and Testament which Christ came not to dissolue 2. the antecedent also is false for there are both precepts and presidents in the new Testament as shall follow now to be shewed in the contrarie arguments Contra. Now for the affirmatiue part that it is lawfull for a Christian to beare the Magistrates office and beeing a Magistrate to vse the sword both in ciuill iudgements and hostile warre these reasons are brought 1. We haue in the old Testament both precepts for iudiciall matters as Exod. 21.22.23 and touching warre Deut. c. 13. c. 20. c. 31. and presidents also for both Moses Iosuah Dauid Iehosophat were both iudges in deciding controversies at home and victorious captaines against their enemies abroad But it will be obiected concerning Dauid that God refused him that he should not build his temple because he was a man of warre and blood 1. Chron 28.3 Answ. Dauid was not refused as though God allowed not the warres which he fought against the enemies of God for he saith the Lord taught him to fight Psal. 18.35 144.1 but for these reasons 1. because the Lord was yet to employ him in his warres and he should haue no leasure to attend that worke Iunius annot 2. Sam. 7.5 2. or because he had shed the innocent blood of Vrias Pare 3. adde hereunto the Temple was a figure of Christ whose kingdome should be peaceable and therefore that the shadowe and the bodie might fully agree the Lord would haue the materiall Temple a figure of the true Temple to be builded by Salomon a peaceable man But against all these precepts and presidents in the old Testament the Anabaptists will obiect with the old Manichees that there is great difference betweene the old and new Testament that the God of the lawe was cruell and bloodie but the father of Christ in the newe is mercifull and gentle therefore to stoppe such blasphemous mouthes and to shew that herein the old Testament and the newe agree as both written by one spirit we haue both precepts practise and presidents for all these in the newe Testament For precepts of exercising Iustice and Magistracie S. Paul saith He the Magistrate beareth not the sword in vaine Rom. 13.4 it is lawfull then for a Magistrate to vse the sword for the lawfulnes of warre Iohn Baptist doth not bidde the souldiers renounce their calling but that they should doe no wrong but be content with their wages Luke 3. For practise S. Paul appealed vnto Caesars iudgement seat therein allowing the thrones and places of iustice For presidents of magistracie the ruler Iohn 4. beleeued with all his house and Sergius Paulus beeing conuerted Act. 13. renounced not his Magistracie of captaines Cornelius the Centurion was a man that feared God and yet a captaine so is the Centurion commended Matth. 8. And after the Apostles times the Christians warred vnder the Emperours beeing yet Pagans and infidels against their enemies as Iustinus Martyr in the ende of his 2. apologie maketh mention of the epistle of Mar. Aurelius the Emperour to the Senate of Rome wherein he ascribeth his victorie against the Germanes to the Christians in the campe who when they were readie to perish for thirst prayed vnto God who sent them raine to comfort them and thunder vpon their enemies Controv. 7. Whether lawe Ciuill and Ecclesiasticall doe simply bind in conscience Before I come to examine the arguments on both sides produced certaine distinctions must be premised for the better opening and vnderstanding of the question 1. Some lawes are iust which are agreeable vnto the word of God in particular or in generall and these doe some way or other bind in conscience some are vniust prescribing and commanding vnlawfull things these doe not bind the conscience at all but rather in keeping them the conscience is defiled 2. Lawes may bind in conscience either in generall or particular in generall some lawes may bind because obedience is commanded toward our gouernours in all lawfull things and yet the same lawes shall not bind in particular in respect of the thing commanded 3. Lawes may bind in conscience per se of themselues in respect of the thing commanded directly concerning the worship of God or the duties of the second table or they may bind per accidens accidentally in respect of the scandall that may followe 4. Some lawes that bind in conscience of themselues do so bind sub ratione cultus divint as a part of the diuine worship for all those workes which men are bound in conscience to doe though they were commanded by no humane lawe belong to the seruice of God some lawes bind of themselues but not by reason of the diuine worship but in respect of some order or discipline prescribed to that ende 5. Some lawes doe onely inducere culpam ciuilem make one guiltie of a ciuill offence as to eate flesh vpon dayes inhibited or to weare apparell contrarie to the lawe these ciuill offences doe not bind the conscience properly or they make one guiltie of a morall offence as when men are forbidden vsurie extortion drunkennesse and such like these doe binde the conscience Now according to these distinctions these propositions may be framed 1. That the diuine lawes by whomsoeuer enioyned Magistrate superiour or inferiour which concerne either the duties of the first or of the second table doe bind in conscience simply of themselues both in generall and particular 2. Ciuill lawes which doe determine of circumstances necessarie and profitable toward the obseruation of the morall lawe as the lawe that forbiddeth men to frequent alehouses the better to preuent drunkennesse or to weare any vnlawfull weapon to prevent
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
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
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.
not borne of his seede for any merit of his but of grace Haimo and because he vouchsafed to be borne of sinners to shew quod non dedignetur peccatores that he disdaineth not sinners Gorrham 14. Quest. How it can be shewed that Christ was borne of the seede and posteritie of Dauid Seeing both Matthew and Luke doe set downe the genealogie of Ioseph the reputed husband of Marie the question is how this concerneth the birth of Christ who onely tooke his flesh of Marie 1. Ambrose giueth a good reason why the genealogie is deriued by the man not by the woman because it is the manner of the Scripture to expresse the generation of men not of women secundum carnem natus vsum debuit sequi carnis he that is borne after the flesh was to follow the vse and custome of flesh which is to count the petigree by the men 2. Then the genealogie of Ioseph thus concerneth Christ because Ioseph beeing a iust man tooke a wife out of his owne tribe Origen also with Ambrose propoundeth this solution yet he insisteth not vpon it but runneth to allegories that Ioseph was not the naturall but spirituall father of Christ But it is euident that the Euangelists doe set downe the naturall generation and descent of Christ. The best solution then is the former that Ioseph maried with Marie beeing of his owne tribe and so they were both of Dauid and therefore they went both vp vnto Bethlem a citie of Dauid to be taxed Luk. 2.4 3. But where it wil be obiected that Elizabeth which was maried to Zacharie a Priest of Levi is called Maries cousin and therefore Marie is not like to haue beene of Iuda it is not sufficient to say with Origen that Elizabeth was Maries cousin not in respect of the tribe but the nation because they were both of Israel for so Elizabeth had beene no more her cousin then any other beside Theophylact in Luk. 1. thinketh that the kinred came in thus because Aaron married Elizabeth the daughter of Aminadab of the tribe of Iuda Exod. 6. and so this Elizabeth was descended of Iuda by her great grandmother Elizabeth But this kinred was too auncient and would haue growne in so many descents out of knowledge whereas it seemeth that Marie and Elizabeth were so of kinred that they were of acquaintance also for Marie went to visit Elizabeth Luk. 2.41 Augustine thinketh it might be thus that some woman of the tribe of Levi was maried into the tribe of Iuda and so Christ was descended not onely of the kingly but the priestly stocke also quaest super Iudic 47. But the best solution is that some rather of the tribe of Iuda was maried into the tribe of Levi for though the other tribes might not one marie within an other to auoide confusion yet the Levites might take their wiues out of any tribe for they had no inheritance and so there was no daunger of any such confusion So Iehoida the high Priest maried Iehosabath the daughter of king Ioram the sister of Ahaziah the king 2. Chron. 22. Pareus Genevens 4. Now as Matthew doth set downe the pettigree of Ioseph the reputed husband of Marie so Luke doth prosequute the genealogie of Marie for Heli whole sonne Ioseph is said to be was the father of Marie and father in law to Ioseph for sonnes and daughters in law in Scripture are called by the names of sonnes and daughters simply as Naomi calleth Ruth her sonnes wife her daughter Beza Pareus But Ambrose hath an other answer that Heli and Iacob were brethren and Iacob dying without children Heli according to the law tooke his wife and raised seede to his brother Ambr. lib. in Luc. 3. of these two the first solution is the best for Matthew saith that Iacob begat Ioseph Heli then begat him not but he was the naturall father of Marie 15. Quest. Whether Christ descended of Dauid by Salomon or Nathan But an other doubt there is about this genealogie for Matthew descendeth by Salomon Luke by Nathan Hereof a question ariseth of which of these Salomon or Nathan Christ came after the flesh 1. Eusebius thinketh that he was descended of Salomon which he would prooue by the 72. Psal. v. 1. Giue thy iudgement to the King and thy righteousnes to the kings sonne where by the king he thinketh Salomon to be vnderstood and by the kings sonne not Rehoboam but Christ which was to come of him Euseb. Demonstr l. 7. c. 7. Origen before approoued the same opinion who giueth this reason thereof because in Matthewes genealogie the word he begate is repeated still and so is it not in S. Lukes catalogue and therefore he thinketh that Christ came of Salomon whome Matthew maketh mention of not of Nathan whose generation S. Luke rehearseth Contr. 1. That Christ was not lineally descended of Salomon it is euident because all Salomons posteritie ended in Iechoniah as is euident Ierem. 22.30 Write this man destitute of children 2. In the place obiected out of the Psalme by the king is vnderstood Dauid by the kings sonne Salomon who was a figure of Christ. 3. Neither in Matthewes genealogie properly is euery one said to beget for Iechonias is said to beget Salathiel who was in deede the sonne of Neri as S. Luke setteth it downe in his genealogie but Iechonias dying without heire appointed Salathiel his next heire 2. Origen Ambrose Beda thinke that Christ came of Nathan both a Priest and Prophet but that can not be for it is certen Christ came of Iuda not of Levi Hebr. 7.14 It is euident that our Lord sprang out of Iudah and therefore Apoc. 7 he is called the lyon of the tribe of Iudah 3. Wherefore our Lord descended of Dauid by Nathan his sonne who is thought to haue beene brother vnto Salomon not onely by his father but by his mother also 1. Chro. 3.5 Damascen lib. 4. c. 15. Pareus 16. Quest. Of the meaning of these words v. 4 Declared mightily to be the Sonne of God c. 1. The vsuall interpretation is to gather from hence three arguments of Christs diuine nature 1. by the power of miracles 2. by the holy Ghost which he gaue vnto them which beleeued in him and specially in the feast of Pentecost 3. by the raising of himselfe vp from the dead to this purpose Chrysostome Hyperius Aretius with others But the better interpretation is this that here three things are expressed concerning Christ what he was declared to be the Sonne of God mightily or in great power by which nature namely his diuine by the spirit of sanctification wherby he sanctified his own flesh and his mysticall bodie the Church and by what argument namely by his resurrection from the dead wherein he manifestly shewed himselfe by his owne power beeing able to raise vp his owne bodie from the graue Beza Pareus But these three clauses declared mightily to be the Sonne of God according to the spirit of sanctification by