that Augustine was then a Manichee and we denie not but by this and the like meanes one may be at the first mooued and induced but the firme beleefe of this point is a worke of the spirit See further Synops. Centur. 1. err 5. Controv. 5. Against the invocation of Saints v. 13. Now the God of hope fill you c. The Apostle teacheth vs onely to put our trust in God in calling him the God of hope and so the Prophet Ieremie saith c. 17.5 Cursed is the man that trusteth in man and maketh flesh his arme and in that he wisheth God to fill them with ioy we also learne onely to direct our prayers to God who is the author of all grace hence then is refelled the Popish invocation of Saints which both doth derogate from the honour of God who biddeth vs to call vpon him in the daie of trouble Psal. 50.15 and it deceiueth them with vaine hope that place any confidence in such prayers for Saints cannot helpe vs nor furnish vs with graces necessarie as here ioy peace faith hope are ascribed vnto God as his peculiar gifts it is then in vaine to pray O Saint Paul or Saint Peter helpe mee and haue mercie vpon mee as Papists vse to pray See further of this point Synops. Centur. 2. err 30. Controv. 6. Of the certaintie of saluation against the Popish diffidence and doubtfulnesse v. 13. That yee may abound in hope c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound sheweth a fulnes and certaintie of hope which is nothing else but beeing armed with a costant and assured hope to continue vnto the end and out of this place we haue three speciall arguments for this certaintie of hope and assurance of saluation 1. The Apostle saith the God of hope fill you with all ioy but where is doubtfulnesse of mind and perplexitie of conscience there is no assured hope but such vncertaintie rather bringeth anxietie feare and greefe so Origen saith he which beleeueth and is armed by the vertue of the spirit certum est quod plenitudinem gaudij semper habet it is certaine that he hath alwaies fulnes of ioy where then there is fulnes of ioy there is abounding also in hope but by faith we haue fulnes of ioy therefore also fulnes of hope 2. the word here vsed to abcund in hope sheweth a certaintie of hope as Haymo well interpreteth that by the vertue of the holy Ghost plenam habeatis spem aeternae remunerationis yee may haue full hope of the eternall reward so also the ordinarie glosse which Gorrhan followeth vt per ista habita certiores sitis de aeterna beatitudine that by these things beeing once had yee may be certaine of eternall happines 3. the prayers of the faithfull cannot be in vaine but are effectuall to obtaine things appertaining to saluation but the Apostle here prayeth for abundance of hope and perseuerance to the end therefore the faithfull are sure so to abound and to perseuere see further also hereof Synops. Pap. Centur. 4. err 25. Controv. 7. Against the power of free will in spirituall things v. 13. The God of peace c. in that the Apostle prayeth vnto God to fill them with ioy and peace in beleeuing an argument may be framed against that old Pelagian heresie touching the power of mans free-will in things belonging to eternall life which argument is much vrged by Augustine against the Pelagians for if it were in mans power to attaine vnto these graces as faith hope then it were superfluous assidiuis precibus à Deo emendicare to begge them of God by continuall prayer Martyr See further hereof Synops. Cen. 4. err 43. Controv. 8. Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle v. 16. I haue somewhat boldly after a sort written this may seeme to extenuate the authoritie of this Epistle for he which excuseth himselfe confesseth a fault but in the Canonicall writings no fault or error at all is to be admitted And yet if this excuse made by the Apostle doe not extenuate the authoritie of this Epistle no more can that excuse of the author of the booke of Macchabees preiudice the authoritie thereof 2. Maccha 15.39 where the Author saith thus If I haue done well and as the storie required it is the thing that I desired but if I haue spoken slenderly and barely it is that I could what doth this our Author say more then Saint Paul 2. Cor. 11.6 If I be rude in speach yet am I not rude in knowledge to this purpose Bellarm. lib. 1. de verb. c. 15. Contra. 1. Euery one which vseth excuse doth not acknowledge a fault but he that so excuseth as that he craueth pardon for his fault But so doth not Paul here he maketh an excuse to preuent an obiection as if he should haue said it may seeme vnto you that I haue written somewhat boldly but indeed I haue not I haue onely vsed that boldnes which became mine office according to the grace giuen vnto mee he therefore doth not craue pardon of a fault but defendeth and iustifieth that which might seeme to haue beene a fault 2. But the author of the bookes of the Macchabees doth excuse himselfe farre otherwise for he doubteth whether he haue well written or not as he ought and he craueth pardon if he faile saying it is that I could as if he should say he were worthie to be pardoned because he did it as well as he could this sheweth that he writ not by a diuine spirit for the spirit of God vseth not to craue pardon of any thing done amisse 3. And beside other arguments there are which doe make against the authoritie of this booke as 1. because all the Canonicall Scriptures were written by Prophets but in the Macchabees time there was no Prophet 2. Eusebius and Hierome thinke that Iosephus was the writer of those bookes but his writings are not canonicall 3. the author saith that he did epitomise the worke of Iason the Cyrenian but the spirit of God vseth not the help of others writings 4. this booke was not receiued into the Canon of the Iewes to whom all the oracles of God were committed 5. and it containeth diuerse things contrarie to the Canonicall Scriptures as is shewed else where Synops. Centur. 1. p. 15. 4. S. Paul in that place to the Corinthians excuseth not the slendernes of his writing as though he had written otherwise then he should but he iustifieth the simplicitie of his stile as his aduersaries did take it because he would not by humane eloquence obscure the vertue of the crosse of Christ which consisted not in the vaine shew of words but in the power and euidence of the spirit 1. Cor. 2.4 Controv. 9. That the Scriptures are perfect and absolute conteining whatsoeuer is necessarie to saluation both touching doctrine and manners v. 15. I haue written to you after a sort to put you in remembrance
other Apostles which were iudged to be Apochryphall bookes and of no authoritie 1. because in the writings of those which succeeded the Apostles no mention is made of them 2. the stile is diuerse from the stile of the Apostles 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles 3. Beside these two latter sorts of bookes all the rest are vndoubtedly held to be Canonicall and of equall authoritie and therefore that distinction of Sixtus Senensis is to be taken heede of who calleth some bookes of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the first sort some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the second sort which were sometime doubted of for by this meanes should they not be of equall and the like authoritie And beside he saith that these latter were held by some of the fathers to be Apochryphall bookes vnderstanding Apochryphal bookes for such as had an hid and vnknowne author But indeede the Apochrypha are so called not for that their author was vnknowne for then diuerse of the Canonicall bookes should be Apochrypha but because they were of an hid and obscure authoritie in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha 4. As the Heretikes brought in counterfeit bookes of their owne into the New Testament so they reiected diuerse parts of the Canonical bookes 1. Faustus the Manichie held diuerse things to be false in the New Testament Augustin lib. 33. cont Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel Epiphan haeres 42.4 the Acts of the Apostles and S. Pauls epistles the Tatiane and Seueriane heretikes reiected Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie Titus and to the Hebrewes Hierom. praefat ad Titum 4. Places of doctrine in generall 1. Doct. Of the excellencie of the Newe Testament aboue and beyond the Old 1. It excelleth in the the matter and doctrine the law promiseth life onely to those that keep it the Gospel vnto those which beleeue in Christ Rom. 10.5 6. 2. In the subiect the lawe was written in tables of stone but the Gospel is written by the spirit of God in the fleshie tables of our hearts 2. Cor. 3.2 3. In the end the old Testament was the ministration of death and the killing letter the other is the ministration of the spirit which giueth life 2. Cor 3.6 7. 4. In the condition and qualitie the law imposed the hard yoke and seruitude of ceremonies which was impossible to be borne Act. 15.10 but Christs yoke is easie Math. 11. which of seruants adopteth vs to be the sonnes of God Rom. 8.15 5. In the minister Moses was the typical Mediator of the Olde Testament but Christ the Lord and builder of the house is the Mediator of the New Heb. 3.3 6. In the fruites and effects the Old Testament could not purge the conscience from sinne but the sprinkling of the blood of Christ purgeth the conscience from dead workes Heb. 9.13 14. 7. In the manner the old Testament was folded vp in types and figures as Moses vailed the glorie of his face but now we see the glorie of the Lord in the Gospell with open face 2. Cor. 3.18 8. In the ratification the old Testament was confirmed with the blood of beasts the New by the death of Christ quest 17.18 9. In the seales the old was attended vpon by bloodie sacrifices and other such like hard Sacraments as circumcision which was painefull to the flesh the New hath easie and vnbloodie sacraments as the seales neither so many in number namely Baptisme and the Eucharist 10. Another excellencie is in persons whom this New Testament concerneth which is not giuen onely to one people and nation as the old was but vnto the Catholike Church of God dispersed ouer the face of the earth as the Apostles are commanded to goe and teach all nations Matth. 28.19 In these respects the Apostle thus giueth preheminence to the New Testament before the old Heb. 8.6 he hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises Not that Christ was not Mediator also of the old Testament for without him neither can there be any Church nor couenant made with the Church but because Christ but shadowed forth in the old Testament is more fully reuealed and manifested in the New 5. Places of confutation 1. Controv. Against those which thinke it is against the nature of the New Testament to be committed to writing Of this opinion are certaine of a fantasticall spirit which to this purpose abuse that place of Ieremie 32.33 I will write my lawe in their hearts and that of S. Paul 2. Cor 3.3 You are our epistle written not with inke but with the spirit whence they would inferre that the Newe Testament is not to be written but that it consisteth in reuelation and the instinct of the Spirit Contra. 1. If the Newe Testament were not to be extant in writing then the Apostles had done a superfluous and vnnecessarie worke in writing the bookes of the Newe Testament whereunto they were directed by the spirit of God and S. Iohn is directly commanded to write Apocal. 14.13 and S. Paul saith that all Scripture is giuen by inspiration 2. Tim. 3.16 The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament which are part of the Scripture 2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit that therefore it is not to be written for by the writing thereof which is preached and read saith is wrought in the heart by the operation of the spirit as the Apostle saith Rom. 10.17 that faith commeth by hearing and hearing by the word And againe the Prophet there sheweth a difference betweene the lawe and the Gospell the law gaue Precepts but could not incline the heart to obedience but the Gospel doth not onely command faith but by the operation of the spirit worketh the same thing which it requireth 3. In the other place of the Apostle 1. they would make the Apostle contrarie to himselfe as though he should speak against the writing of Euangelical precepts whereas the Apostle did write that very epistle with inke 2. he speaketh not of the Gospel but of the Corinthians whom he calleth his Epistle 3. and by the latter in that place he vnderstandeth not the writing with inke or such like but the externall doctrine without the grace and life of the spirit such as the doctrine of the Law was 2. Controv. Against the Romanists which hold that the writing of the Gospel and other Scriptures is not simply necessarie to saluation First we will examine the arguments which are brought by them to confirme this their
moneths and 13. daies But herein he is much deceiued The most doe giue vnto Nero 14. yeares but not complete the reason of this vncertentie is because it is not certainly knowne when Nero died Onuphrius thinketh he died about the 10. day of Iune and he beganne to raigne about the 13. day of October when Claudius died so that by this account he should raigne but 13. yeares 7. moneths and 28. daies ex Perer. but because the most doe allow vnto him 14. yeares we will follow the vsuall and common reckoning And this shall suffice to haue beene inserted here concerning the yeares of the raigne of the Emperours see more of the yeares of the Emperours Hexapl. in Dan. c. 9. qu. 75. where the account somewhat differeth from this in certaine moneths because there Eusebius computation is followed 7. Quest. In which yeare after the passion of Christ Paul was conuerted It followeth now that such matters be briefly touched which concerne this holy Apopostle after he was conuerted to the faith of Christ and first of the time of his conuersion 1. Whereas it is most euident that S. Stephen was stoned to death after the most glorious ascension of Christ and that S. Pauls conuersion followed after that blessed Martyrs death some doe thinke that Stephen was put to death 7. yeares after Christs ascension and so consequently S. Pauls conuersion happened likewise 7. yeares after this opinion Nicephorus lib. 2. c. 3. ascribeth to Euodius the successor of S. Peter in Antioch But there is no probabilitie of this opinion for it is not like that the Church had rest without persecution so long that is 7. yeares after Christs ascension And the coniecture of some is that 7. yeares are put for 7. moneths by some corruption and fault in the copies for so many moneths there are betweene the ascension of Christ and the martyrdome of S. Stephen 2. Some thinke that Paul was conuerted in the first yeare after the passion of our blessed Sauiour vpon the 25. day of Ianuarie so Eusebius and Beda But because S. Stephen is held to haue suffered vpon the 26. day of Ianuarie in the first yeare after Christs passion from which day to the 25. day of Ianuarie when S. Paul according to the receiued opinion was conuerted is not aboue a moneth in which time all those things could not be fulfilled which are recorded by S. Luke Act. c. 8. S. Pauls conuersion could not fall out in the first yeare after the passion of Christ. This matter is not helped by the author of the scholasticall historie vpon the Acts of the Apostles c. 46. who thus distinguisheth that if the first yeare of Christs passion be reckoned according to the vsuall account that is from Ianuarie when the Romane yeare beganne then S. Paul was conuerted in the second yeare but if from the time of Christs passion then it was in the first yeare for still the same doubt remaineth that in this reckoning there was but one moneth betweene the martyrdome of S. Stephen and the conuersion of S. Paul 3. Wherefore the opinion of Oecumenius vpon the last chapter of the Acts of the Apostles is more probable that S. Paul was indeede conuerted in the second yeare counting from the time of Christs passion so that from the most holy death of our blessed Sauiour vnto the conuersion of Saint Paul which is held by a generall receiued opinion to haue beene vpon the 25. day of Ianuarie there was runne one whole yeare and tenne moneths 8. Quest. At what age S. Paul was conuerted 1. Ambrose and Theodoret vpon the 7. chapter of the 1. epistle to the Corinthians thinke that S. Paul at the time of his conuersion was so young a man that he was not meete for mariage so that in their opinion he could not then be aboue 20. yeares old this their opinion may seeme to be grounded vpon this reason because Act. 7.58 Saint Luke speaking of Saint Paul saith that the witnesses laide downe their garments at the feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a young man called Saul But that word hath not so much respect vnto his age and youth as to his courage and fiercenesse as the word signifieth as Budeus sheweth whereupon Euripides calleth bold and insolent speach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Saint Paul was not so very a young man appeareth because he is tearmed by an other word Ananias saith chap. 9.13 We haue heard by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this man 2. And further that S. Paul was not so young a man at the time of his conversion may be shewed by these reasons 1. S. Paul himselfe saith Act. 26.6 As touching my life from my youth and what it was from the beginning among mine owne nation at Ierusalem know all the Iewes it seemeth then that he spent his youth among the Iewes before his conuersion 2. Those things which S. Paul reporteth to haue beene done by him before his conuersion agree not vnto S. Pauls youth Act. 26.9 I also verily thought in my selfe that I ought to doe many contrarie things against the name of Iesus c. many of the Saints I put in prison hauing receiued authoritie of the high Priests and when they were put to death I gaue sentence this iudgement of S. Paul and authoritie committed vnto him were not incident vnto a very youth 3. If S. Paul were but about 20. yeares of age when he was conuerted it would follow that he exceeded not 46. yeares in the 4. yeare of Nero when he is thought to haue written his Epistle to Philemon but then he called himselfe aged Paul for from the 20. yeare of Tiberius which was the 2. yeare after Christs passion when Paul was conuerted vnto the 4. of Nero are but 25. or 26. yeares It would follow also hereupon that S. Paul suffering as Hierome thinketh in the 37. yeare after the passion of Christ was not aboue 55. yeare old whereas Chrysostome thinketh that he was aboue 68. yeares when he suffered so that by this account he will be found to haue beene more then 30. yeares of age when he was conuerted 9. Quest. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 1. Some are of opinion that in the space of those three daies while Paul continued blind after Iesus had spoken to him by the way Act. 9.9 that he then was taken vp into the third heauen and heard such things as were not to be vttered of which his rauishing in the spirit S. Paul writeth 2. Corinth 12. of this opinion are Thomas Lyranus Carthusianus vpon that place Ioannes Driedo lib. 1. de scriptur c. 2. But this opinion is easily refuted for the Apostle saith that thing happened vnto him 14. yeares before he writ that epistle now this second epistle to the Corinthians he is held to haue written in the beginning of the raigne of Nero from thence counting 14. yeares we still come to
to euerie one that beleeueth then it followeth that euerie one that beleeueth is saued where els were the power of God to saluation if it were not effectuall to saue if then this power be in faith to saluation if it could not saue without the supply of other helpes this power should be turned into weakenesse that which is powerfull to saluation is sufficient to saluation Gods power worketh perfectly it hath no want nor requireth any helpe but in faith is the power of God to saluation Ergo c. Controv. 18. Of the difference between the Lawe and the Gospel v. 18. The wrath of God is reuealed from heauen against all vngodlines Bellarmine hence inferreth that comminations and terrors are as proper and peculiar to the Gospell as to the lawe lib. 4. de iustificat c. 2. Contra. True it is that the Gospel also hath many comminations against sinners and as by the Gospel the righteousnesse of God is reuealed from faith to faith v. 17. so the wrath of God is also reuealed thereby against all vnrighteousnesse but this is not the proper effect of the Gospel but accidentally for the Gospell by the vnthankfulnesse of them which beleeue it not beeing ordained for their saluation is turned vnto their condemnation And whereas the Lawe in generall condemneth all infidelitie and vnbeleefe the Gospell peculiarly condemneth vnbeleefe in Christ Pareus See further hereof Synops. Centur. 4. er 60. Controv. 19. Whether by naturall meanes the Gentiles might haue attained to the knowledge of the onely true God without the speciall assistance of Gods grace 1. Bellarmine affirmeth the contrarie Deum esse vnum esse cognosci posse lumine rationis absque speciali gratiae auxilio that it may be knowne that God is and that he is but one by the light of nature without the speciall helpe of grace and he insisteth vpon this place of the Apostle v. 20. thereout vrging these two arguments 1. because the Apostle saith the invisible things of the world are seene not by reuelation but by creation 2. and seeing the Gentiles are hereby made inexcusable because they notwithstanding this naturall knowledge of God committed idolatrie it sheweth that they knew God by the creatures or els they might haue excused themselues by pretense of their ignorance Bel. lib. 4. de grat c. 2. Contra. 1. Though we consent not to their opinion who hold that nothing at all can be knowen of God without his speciall assistance as Petrus ab Aliaco affirmeth in 1. sent qu. 3. which opinion see before confuted qu. 54. for many things touching the Godhead as his goodnesse wisedome power are seene in the creation 2. yet it cannot be prooued that the Gentiles did or could attaine vnto such a manifest knowledge of the onely true God onely by the light of nature without Gods further assistance And this is an euident argument hereof because neuer any of the Gentiles de facto in fact did attaine vnto such knowledge of God by the light of nature 3. And concerning the reasons vrged S. Paul sheweth that the invisible things of God were to be seene in the Creatures not that the Gentiles did therein see them but they might haue seene them if they had not bin wilfully blind and they were made inexcusable because they could not pleade simple ignorance but their owne wilfulnesse was the cause of their ignorance which tooke from them all excuse see hereof before qu. 52.54.57 So that Augustines resolution is good that the creatures doe indeede crie with a loud voice ipse fecit nos God made vs sed surdis canere c. but they thus speake vnto deafe men vnlesse God shew further mercie see further Synops Centur. 4. err 38. Controv. 20. Against some Philosophers that the world is not eternall v. 20. The invisible things of God to wit his eternall power and Godhead are seene c. If Gods eternitie is seene by the workes which he made then that which is made is not eternall 1. that which is made must haue one by whom it was made he then that made the world was before the world then as by the things made the maker is found to be eternall so the things made which had a beginning are concluded not to be eternall 2. beside where things are contrarie one vnto another there is no eternitie now in the world there are things contrarie as actions passions generation corruption seeing then the world consisteth of corruptible partes the whole must be also subiect to corruption Then is the opinion of Aristotle vaine and false that held the world to be eternall and of Plinie which calleth the world God and of Hermeas the Stoike that imagined a coeternitie of matter with God whereof he made the world ex Faio Controv. 21. Against the adoration and setting vp of images in Churches and places of prayer ver 23. they turned the glorie of the incorruptible God to the sâ—imilitude of an image Though the vse generally of all images be not condemned among Christians as the Turkes hold it vnlawfull to make the similitude of any thing for there may be a ciuill and historicall vse of pictures and images yet it is dangerous to set them vp in the publike places of Gods seruice either to fall downe and worship before them as the Romanists doe or to retaine them for a supposed ornament as the Lutherans The reasons against all such publike vse of imagerie are these 1. It is the direct commandement of God that he would haue no image made to represent him by Deut. 4.15 Take heede that ye corrupt not your selues or make you a grauen image or representation of any figure whether it be male or female the likenesse of any beast or the likenesse of any feathered foule c. the same prohibition is expressed in the second commandement of the Morall Law which is perpetuall and bindeth for euer Pare 2. Herein pseudo-Christians doe conforme themselues to the Gentiles by whom imagerie was brought in and herein they doe oppose themselues to the decision of the Turkes and Iewes for as the Gentiles did vse the pictures and images of beasts which they ioyned to their idols so is it among the Romanists as they make Iohn Baptist with a lambe in his lappe Vendeline with oxen Antonie with hogges Eustachius with buckes and dogs Gallus with a beare Gertrude with mise Martine and George vpon horsebacke These were the verie superstitious fashions of the heathen Gualter 3. Nay the verie Gentiles at the first did a long time forbeare the superstitious vse of images Plutarke writeth in the life of Numa Pompilius that he would suffer no images to be in Churches because he thought it not fit to make God like vnto man or any other thing who is an invisible spirit and so the Romanes continued without images for the space 170. yeares Varro also thus writeth hereof that they which first brought in images metum ciuitatibus ademerunt errorem addiderunt did take
the Syrian translatour placeth them so by nature must be ioyned to vncircumcision not to keeping the lawe and it is a description of the Gentiles which haue vncircumcision by nature Pareus 2. Obiect The words of the Apostle are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummans as the Latine interpreter readeth perfecting the law which phrase Origen thus distinguisheth from the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe the lawe which the Apostle vseth v. 26. he that liueth according to the letter of the lawe is said to keepe it but he that keepeth it according to the spirituall sense is said to perfect or accomplish it Contra. But Beza here well obserueth that both these are here taken for one that the perfect keeping of the lawe is not here opposed to the imperfect keeping but the keeping and obseruing of the lawe is set against the not hauing care to keepe it but to rest onely in the outward signe and ceremonie Quest. 44. Of the explanation of certaine termes here vsed by the Apostle and of the letter and the spirit 1. v. 26. Where the Apostle saith if vncircumcision keepe the lawe by a Metonimie he vnderstandeth the vncircumcised the signe is taken for the thing signified but afterward it is taken for the signe it selfe 2. His vncircumcision shall be counted for circumcision that is it shall be as no circumcision Chrysostome readeth it shall be turned into circumcision it shall be all one as if he were circumcised 3. By the ordinances of the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some vnderstand the ceremonies and rites of the law But rather the morall duties of the lawe are thereby signified which the Gentiles performed hauing not the written lawe otherwise the rites and ceremonies of the lawe they could not obserue without the knowledge of the written lawe 4. Shall iudge thee To iudge is taken three wayes 1. Personally as it is said the Saints shall iudge the world 1. Cor. 6. shall personally stand against them in iudgement 2. actually as to iudge may be taken to accuse or testifie against as it is said v. 15. their thoughts accusing them 3. or by example as it is said the Ninevites and the Queene of the South shall iudge the Israelites so is it taken here the Gentiles going beyond the Iewes in example of life shall condemne them that is shewe them to be worthie of iudgement for their euill life Mart. Calvin Pareus 5. What is meant by the letter and spirit there are diuerse expositions 1. Sometime Augustine by the letter vnderstandeth the litterall sense of the lawe by the spirit the spirituall sense exposit in epist. ad Roman so also Origen he transgresseth the lawe qui spiritualem eius non tenet sensum who keepeth not the spirituall sense but euen the spirituall sense of the lawe if it were apprehended onely and the heart not thereby circumcised and reformed was in the Apostles sense but literall 2. some by the letter vnderstand legem scriptam the lawe written as separate from the grace of Christ as the Syrian interpreter readeth scripturam the Scripture which is so called because it was written in tables of stone gloss interlin 3. But it is better here more specially applyed to circumcision so that the letter and circumcision are here taken pro literali circumcisione for litterall circumcision Calvin Pareus that is the externall signe and ceremonie of circumcision onely according to the letter of the lawe which was made literalibus cultris with literall that is externall knifes Gorrhan and by the spirit is not vnderstood the soule as Tolet following Chrysostome but the efficacie of grace wrought in the soule by the spirit of God and so Augustine taketh it els where thus describing the circumcision of the heart quam facit non litera legis docent minans sed spiritus Dei sanans adiuvans which not the letter of the law teaching and threatning but the spirit of God worketh healing and helping lib. de spirit liter c. 8. so then there is no difference quoad rem in respect of the thing which is propounded betweene the spirit and the letter sed quoad animi affectum but in respect of the affection of the mind and the inward operation of the spirit Mart. for euen he that heareth the Gospell but beleeueth it not may be said to be a Gospeller according to the letter not after the spirit 6. By transgressing the lawe is meant the voluntarie breaking thereof not the fayling therein thorough ignorance or infirmitie Mart. as Origen noteth Paul himselfe did not alwaies keepe the lawe non tamen fuit praevaricator legis yet he was not a prevaricator or transgressor of the lawe 7. v. 28. He is not a Iewe which is a Iewe outward here must be vnderstood the word onely he was not a Iewe indeed that was onely so outwardly And in this sense the Apostle saith els where he was not sent to baptize that is onely Martyr Quest. 45. Of two kinds of Iewes and two kinds of circumcision v. 28. v. 28. He is not a Iewe which is one outwardly c. 1. The Apostle here maketh a double comparison both of the persons setting a circumcised Iewe not keeping the lawe against an vncircumcised Gentile keeping of the lawe and of the things betweene inward circumcision of the heart and outward in the flesh onely Mart. 2. And here there is a fowrefold antithesis or exposition 1. From the formes the one is within the other without in outward appearance onely 2. from the subiect one is in the heart the other in the flesh 3. from the efficient one is wrought by the spirit the other is in the letter it consisteth in literall and ceremoniall observations 4. from the ende the one hath praise of God the other is commended onely of men Gryneus 3. Hence the Apostle prooueth by three arguments that the spirituall circumcision is better then the carnall 1. That is best which is in secret and in truth then that which is openly and in shewe onely 2. and that which is wrought by the spirit is more excellent then that which is in the letter 3. and that hath the preheminence whose praise is of God 4. This distinction of spirituall and morall circumcision S. Paul hath out of Moses Deut. 10.16 Circumcise the foreskinne of your heart Deut. 30.6 The Lord thy God will circumcise thine heart which the Apostle further describeth thus Coloss. 2.11 In whom yee are also circumcised with circumcision made without hands by putting off the sinfull bodie of the flesh thorough the circumcision of Christ. And as there are two kinds of circumcision so there is also a twofold vncircumcision as Burgens noteth addition 1. out of the Prophet Ieremie c. 9.26 All the nations are vncircumcised and all the house of Israel are vncircumcised in the heart there is then an vncircumcision of the heart and an other of the flesh 5. Yet this must not be so vnderstood as though there were
prepared for you for when I was hungred ye gaue me meate he sheweth not the cause of their saluation but the condition state qualitie of those which should be saued to this purpose Faius see further before c. 1. quest 26. and controv 7. Quest. 25. How by the lawe came the knowledge of sinne 1. The Apostle here confirmeth that which he said before that none are iustified by the workes of the lawe by the contrarie vse of the lawe because thereby commeth the knowledge of sinne therefore iustice and righteousnesse is not attained thereby 2. The lawe Origen vnderstandeth of the lawe of nature Augustine onely of the morall lawe lib. de spirit liter c. 8. but indeed the lawe is vnderstood here in generall both the naturall for euen before the lawe written by the lawe of nature Abimelech knew that adulterie was sinne Genes 20. but the morall more by the which came a more full knowledge of sinne likewise by the ceremoniall and iudiciall lawe sinne was manifested but after a diuerse manner ex accidente accidentally because the one was appointed in expiationem for the expiation the other in poenam for the punishment of sinne Tolet. annot 14. 3. Now diuerse wayes doth the written lawe whereof the Apostle specially speaketh reueale sinne 1. Ambrose sheweth that before the law written there was some knowledge of sinne as he giueth instance in Ioseph who detested the sinne of adulterie to the which his mistresse enticed him but it is so said quia lex ostendit peccata non impune futura because the lawe sheweth that sinnes shall not goe vnpunished so also Theodulus 2. and by the written lawe peccata clarius fuerunt cognita sinnes were more euidently knowne and some were knowne to be sinnes that were not so taken before leviora quaque non cognoscebantur esse peccata the smaller sinnes were not knowne as concupiscence Hierome as the Apostle saith he had not knowne lust vnlesse the law had said thou shalt not lust quaedam etiam grauiora c. and some things by the lawe were knowne to be greater then before gloss ordinar 3. Oecumenius thus expoundeth because sinne was encreased by the knowledge of the lawe for he that sinneth wittingly is so much the more a grieuous offender 4. And before the lawe written sinne was knowne as beeing against reason but by the law it is discerned as beeing against the will of God and so the nature and qualitie of sinne is more fully and perfectly knowne by the lawe Perer. 5. and euen the knowledge of sinne before the lawe written did issue out of the grounds and principles of the morall lawe which were imprinted by nature in the minde Faius 4. But whereas the lawe sheweth as well what things are honest and vertuous as it discouereth sinne the Apostle onely toucheth that vse of the lawe which is to reueale sinne both because it was more pertinent to his purpose which was to shewe that there is no iustification by the lawe because thereby we haue the knowledge of sinne and for that men are more prone vnto the things forbidden in the lawe then to the duties commanded so that the lawe doth not so much teach our dutie to God and our neighbour as that we doe not performe that which is our dutie Beza 5. Now further whereas the Apostle saith by the lawe commeth the knowledge of sinne we must supply the word onely not that the lawe doth nothing else but reueale sinne for it iudgeth and condemneth sinne likewise but here the opposition is between the knowledge of sinne and the remission thereof the lawe onely giueth the one the agnition or knowledge of sinne not the remission Perer. by the lawe is cognitio peccati non consumptio the knowledge of sinne not the consumption of sinne gloss 6. But it will be obiected that in Leuiticus there are oblations prescribed for sinne and the Priest was to pray for such as had sinned and it should be forgiuen them Gorrhan answeareth that it was onely a legall remission quoad poenam non quoad culpam onely concerning the punishment of the lawe not of the fault But Lyranus answeareth better that such sacrifice for sinne was protestatio Christi passuri a protestation or profession of Christ which was to suffer so that such remission of sinnes though it were vnder the lawe yet was not by vertue and force of the lawe but by faith in Christ for the sinnes of the offerers were forgiuen at the prayers of the Priests which could not be heard if they were not of faith 7. It will here be further obiected that the politike and ciuill lawes of Princes intend more then the shewing of sinne they also doe helpe to reforme sinne and reclaime men from it therefore Gods lawe should doe more then manifest sinne Answ. 1. Humane lawes doe onely require an externall ciuill iustice but the lawe of God discouereth the corruption of the heart so that herein there is great difference betweene them Melancth 2. Humane lawes may by proposing of rewards and punishments helpe to perswade and induce men but they cannot instill or infuse obedience into the heart 3. God also intendeth more then the reuealing of sinne by his lawe for if any could keepe it they should liue thereby which while none is able to doe yet the law beside the discouering of sinne ferueth as a Schoolmaster to bring vs to Christ so that it is thorough mans owne infirmitie that the lawe giueth not life and it sheweth Gods power and wisedome that turneth the lawe vnto our good namely to bring vs vnto Christ which by our infirmitie is become vnto vs the minister of death 8. So then there are two other speciall vses and benefits of the lawe beside the reuealing of sinne the one that concerning faith it is a Schoolmaster to bring vs to Christ and touching manners and life it sheweth vs the way wherein we should walke Mars 9. There is a double knowledge of sinne by the lawe there is one which is weake and vnprofitable which neither thoroughly terrifieth the conscience nor reformeth the life such was the knowledge which the heathen had of sinne as the poets in their satyricall verses did set forth the sinnes of their times but themselues followed them there is an other effectuall knowledge of the lawe whereby the soule is humbled and this is of two sorts when such as is ioyned onely with terror of conscience without any hope such was the knowledge of sinne which Cain and Iudas had that betrayed Christ or it hath beside some liuely hope and comfort such was Dauids agnition and confession of his sinne But this comfort is no worke of the lawe it is wrought in vs by the spirit of grace Martyr Quest. 26. Of the meaning of these words The righteousnesse of God is made manifests without the lawe 1. Ambrose by the iustice of God vnderstandeth that iustice wherewith God is iust â—estans promissa sua in keeping his promises Origen
those which beleeue vnto vnbeleeuers therefore they doe not appertaine Pareus But it will be further obiected that the Apostle saith 1. Cor. 11.27 that he which eateth and drinketh vnworthily shall be guilty of the bodie and blood of Christ but they could not be guilty vnlesse they were partakers Answ. It doth not followe one may be guiltie of a thing which he is not partaker of as many may be guilty of violating the princely maiestie which had no interest therein neither were partakers thereof so then the wicked and vnbeleeuers are guilty non manducati sed non dâ—â—dicati corporis c. not of the eating but of not discerning the Lords bodie Gryneus Controv. 4. That the Romane Church hath not the promise of the perpetuall presence of Gods spirit The Romanists alleadge this place for themselues that the vnbeleefe of some make not the promises of God of no effect and therefore seeing the Lord hath promised to be present with and to giue his spirit to his Church they cannot faile thereof notwithstanding their sinnes and corruptions Answ. Christ promised the presence of his spirit to his disciples they must then first prooue themselues to be the disciples of Christ in following his doctrine and keeping his word in adding nothing thereto nor decreeing any thing against it before they can haue any interest in this promise God indeede hath promised to be present with his Church but a companie of mitred Bishops following humane traditions and leauing the word of God doe not make the true Church of Christ Martyr Controv. 5. The Virgin Marie not exempted from sinne v. 10. There is none that is righteous no not one Chrysostome handling these words in his commentarie vpon the 13. Psalme giueth instance how that when Christ was crucified this saying was then most of all verified that there was not one that did good discipuli omnes fugerunt c. all the disciples fledde Iohn went away Peter denied Mariae animam gladius dubitationis incredulitatis pervasit and a sword of doubtfulnesse and vnbeleefe did pierce the soule of Marie c. the like is affirmed by Chrysostome hom 49. in Genes and by Origen hom 17. in Luc. and by Augustine lib. question veter nov Testam qu. 73. But Pererius refusing the iudgement of these fathers confidently affirmeth that the Virgin Marie fuisse expertem omnis peccati etiam minimi levissimi per omnem vitam was free from the least and lightest sinne all her life and of Chrysostome he is bold to say veritatis pietatis terminos excessisse that he exceeded the bounds of veritie and pietie Perer. 〈◊〉 6. numer 33. Contra. But Pererius in thus affirming will make not Chrysostome onely and other ancient writers liers but Christ himselfe and his blessed mother for if Mary were without the least sinne why did our Blessed Saviour reprooue her for taking so much vpon her saying Iohn 2.4 Woman what haue I to doe with thee would he checke her without any fault and againe Marie her selfe saith in her song Luk. 2.47 My spirit reioyceth in God my Sauiour what needed she a Sauiour if she were free from sinne see further hereof Synops. Centur. 2 â—â—â— 79. Controv. 6. The reading of Scripture is not to be denied vnto any v. 10. As it is written c. in that the Apostle alleadgeth testimonies of Scripture to prooue all men to be sinners thereupon appeareth the necessitie of the reading of Scripture 〈◊〉 of the generall vse for all both laymen and others for by the Scriptures commeth the knowledge of sinne which concerneth all Chrysostome in his homilie of Lazarus and the rich man exhorteth all men to reade the Scriptures euen such as did trade in the world and kept families further shewing that they could not attaine vnto saluation vnlesse both day and night they were conuersant in the Scriptures yea he affirmeth that such of the common sort had more neede to reade the Scriptures then men of more holy life quod perpetus versantur in maiori discrimine because they are conversant in greater danger Here then that corrupt vsage of the Romane Church is to be taxed who denie the generall vse of the Scriptures vnto the people neither doe permit them to reade them shutting the Scriptures vp in an vnknowne language Martyr Controv. 7. Against the adversaries of the Lawe the Marcionites and other heretikes v. 20. By the lawe commeth the knowledge of sinne hereupon those wicked heretikes tooke occasion to speake against the lawe malaradix lex c. the law then is an euill root and an euill tree by the which commeth the knowledge of sinne to this Origen vpon this place answeareth well non dexit ex lege agnitio peccati sed per legem vt scias non ex ipsa â—tum sed per ipsam cognitum he saith not of the lawe is the knowlede of sinne but by the lawe to knowe that sinne did not spring of it but is onely knowne by it As physicke by the which we come to haue the knowledge of our diseases is not therefore euill thus Origen Controv. 8. Against the Counsels of perfection v. 19. That euerie mouth may be stopped c. here the opinion of the Romanists is euidently conuinced that beside the precepts which are commanded there are Euangelicall counsels which are more then one is bound to doe notwithstanding he that doth them is worthie of a greater reward such are these counsels of perfection as they call them â—â— vowe single life to giue all to the poore and to take vpon them voluntarie pouertie and such like and Origen hath the like conceit who in his commentarie vpon this third chapter giueth this corrupt glosse vpon these words of our Sauiour Luk. 17.10 When ye haue done all these things which are commanded you say we are vnprofitable seruants as long as a man saith he doth that which he is bound to doe he is an vnprofitable seruant si aâ—â—m addas aliquid praeceptis iam non eris invtilis servus but if you adde any thing to the precepts then are you no longer an vnprofitable seruant Contra. 1. Concerning Origens glosse we haue as great libertie to refuse it as Pererius had before to reiect Chrysostomes opinion concerning the Virgin Marie and to accuse him of falshood and impietie especially seeing that his glosse corrupteth the text for if we cannot doe those things which are commanded much lesse beside the commandement can any doe more then is required 2. the Apostle here in saying That euerie mouth may be â—â—ped ouerthroweth this arrogant and presumptuous opinion of such counsels of perfection for then a man should haue wherein to reioyce if he could doe more then is commanded and his mouth would not be stopped Controv. 9. Against the Pelagians which established freewill Augustine c. 9. lib. de spirit liter handling these words confuseth that presumptuous error of the Pelagians who affirme that the lawe onely sheweth what should be
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
but yet he vnderstandeth the Apostle onely to speake of the first motions of concupiscence which haue not the consent of the mind concupiscere nolo tamen concupisco c. I would not couet and yet I doe but I consent not to concupiscence c. lib. 1. cont epistol pelag 1.10 but this seemeth to be no fit exposition facio i. concupisco I doe that is I couet as the ordinarie glosse out of Augustine and the Saints doe not onely cupere sed etiam facere desire but doe sometimes things which ought not to be done yet we must not thinke that the Apostle here speaketh of grosse sinnes such as the faithfull sometime may fall vnto as was the adulterie of Dauid for in such sinnes there is no resistance betweene the will and the deede but they which fall into them are for the time giuen ouer 4. Methodius agreeing with Augustine that the Apostle speaketh of righteous men in his owne person by this euil which he would not he vnderstandeth euill cogitations quae occurrunt bene operanti which come into the mind of him that is about a good worke c. This is true but not al for somtime a righteous mā may in passion break out into some action which he would not as he may say some things quae non dicta vellet which he would not had bin spoken Osiander 5. Cassianus collat 33. c. 15. by the good which he would vnderstandeth the contemplation of the minde from which he is hindred occupatione rerum corporalium by the busines of outward corporall things which is called euill not that it is sinne but commeth of sinne c. He well also interpreteth this of the righteous man yet this exposition is not so fit for the Apostle speaketh of the proper effects and friuts of sinne in him v. 17. 6. Oecumenius distinguisheth here the times what I would liber à peccato when I am free from sinne I doe quando in peccato sum when I am in sinne But the Apostle speaketh of one and the same time as may appeare by the words put in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate 7. Wherefore the Apostle sheweth here the strife that is in a righteous man whose cheefe will and desire is to doe good but he is often ouercome of his carnall affections and doth that which in his inward will and desire he would not as Dauid in his hast did sweare he would put Nabals house to the sword which afterward beeing well aduised he would not Martyr Now in that he saith what I hate that doe I we must not thinke that the regenerate doe sinne as constrained against their wills sed non tota voluntate but it is not with their whole will Pareus that is also carnis voluntas a will of the flesh but the Apostle calleth that his will quod pracipue cordis affectu appetebat which he desireth cheefely Calvin 8. Hence then appeareth the difference betweene the regenerate and the vnregenerate they are so deuided vt praecipue cordis affectu ad Deum suspirent that in the cheefe desire of their heart they doe sigh after God and desire to doe his will yet are hindred and pulled backe by the reliques of sinne by the other sine repugnantia in cupiditates feruntur are caried after their desires and lusts without resistance and though they are sometime pricked in conscience it cannot be gathered thereby that there is in them any loue of vertue or hatred of vice but God suffereth them to be tormented vt iudicium suum demonstret to shew his iudgement Thus M. Calvin Pererius obiecteth against this exposition that in this sense etiam iniqui censen◠sunt piorum nomine wicked men shall be counted good and godly so that they haue some feare of God and some desire to doe well which may be found in the wicked Pere disput 14. numer 81. Contra. 1. Calvin requireth more in a righteous man that there be in him a lone of vertue an hatred of vice and that his cheefe desire should be set vpon God I hope he thinketh not that it is so with the wicked and vngodly 2. neither can there be any true desire in the wicked to doe well c. as Tolet confesseth imperfectam voluntatem ad 〈◊〉 etiam fine gratia c. that an imperfect will vnto that which is good euen without grace may be in a sinner and vnregenerate man annot 18. which is contrarie to the words of our Sauiour Ioh. 15. 1. Without mee you can doe nothing Quest. 26. What the Apostle vnderstandeth by flesh I know that in me that is my flesh dwelleth no good thing c. v. 18. 1. Lyranus by the flesh here vnderstandeth the sensualitie which alwaies rebelleth against reason and he saith there are these two parts in man sensualitie and reason which are otherwise called the flesh and the spirit the inward and outward man so also Gorrhan interpreteth in carne i. homine sensuali in the flesh that is the sensuall man of the same mind are present Romanists as Tolet who saith a man hath two parts rationalem sensualem the rationall and sensual likewise Per. disput 15. Bel. de stat peccat l. 5. c. 7. their reasons are these 1. Pererius vrgeth the Apostles words v. 26. I in my mind serue the law of God c. that the Apostle manifestly distinguisheth the mind that is the reason from the sensuall part 2. The Apostle himselfe calleth these the outward and inward man 2. Cor. 4.16 the outward man is the bodie the inward the mind 3. Tolet thus reasoneth si in ratione habitaret malum c. if euill dwelled in the reason then could it not will that which is good as here the Apostle saith to will is present with me Contra. 1. By the mind the Apostle vnderstandeth the mind regenerate by grace as he saith Ephes. 4.23 be renewed in the spirit of your mind 2. By the outward man the Apostle vnderstandeth all the inward and outward corruptions which must daily decay and by the inward man which must be renewed all the powers and faculties both of soule and bodie which must be renewed 3. In the naturall reason euill may dwell as it is obscured and darkned by sinne and yet the will beeing reformed and regenerate by grace may encline to that which is good 2. Wherefore by the name of flesh as Calvin well interpreteth the Apostle comprehendeth omnes naturae dotes c. all the gifts of nature and whatsoeuer is in man onely the sanctification of the spirit excepted so that on the one side is signified totus homo the whole man as he is vnregenerate on the other the whole man as he is regenerate Martyr as it may be thus shewed 1. The Apostle writing to the Corinthians which were beleeuers distinguisheth between the naturall man which perceiueth not the things that are of
The spirit maketh request with sighes The meaning is this that many times when the children of God are ouerwhelmed with griefe and knowe not themselues what they pray but onely sobbe and sigh that the spirit vnderstandeth their meaning and euen those sighs and groanes which come of the spirit doe pray for them Augustine writeth excellently hereof epist. 121. that the brethren in Egypt are said crebras habere orationes sed eas brevissimas raptim iaculatas to make often prayers but the same verie short and as it were of a sudden cast out c. whereupon he thus inferreth hanc intentionem sicut non est obtrâ—denda si per durare non potest ita si perduraverit non esse cito rumpendam the intention of prayer as it must not be forced if it doth not continue so if it hold still it must not suddenly be interrupted and broken off and so he concludeth ab sit ab oratione multa locutio sud non desit multa precatso in our prayer let there be absent much speach but let there not be wanting much praying c. for as long as the intention and devotion holdeth the prayer cannot be too much but to goe on still in words the intention beeing slacked is much babling and talking not praying 5. Places of controversie Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation v. 1. There is no condemnation Bellarmine hence inferreth the contrarie that in these words the Apostle doth not so much shewe that there is no condemnaâ—on to those that are iustified as that there is no matter of condemnation in them nihil condemnatione dignum nothing worthie of condemnation l. 5. de amiss grat c. 7. arg 3. and consequently concupiscence in them is not sinne Contra. 1. The contrarie rather is inferred out of the Apostles words that concupiscence is in it selfe worthie of condemnation of the which the Apostle treated before in the former chapter but it is not vnto damnation neither it nor any other sinne vnto those which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause they are iustified in Christ and therefore though sinne remaine in them yet it is not imputed therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth that vnto those which are iustified in Christ there is no condemnation not for that there is nothing worthie of condemnation in them for then they should be altogether without sinne but because they are iustified 3. the Apostle saith not there is no sinne but no condemnation Melancth not that the same sinnes remaine in those which are iustified which were in them before as Pererius slanndereth Calvin to say disput 1. numer 5. but there be still some imperfections and reliques of sinne remaining but not raigning which notwithstanding are not imputed vnto the faithfull neither are able to condemne them and Calvin saith no more but that the Apostle ioyneth three things together imperfectionem the imperfections which are alwayes in the Saints Dei indulgentiam Gods indulgence whereby their sinnes are forgiuen and regenerationem spiritus the regeneration of the spirit for carni suae indulgens he that is giuen to the flesh doth flatter himselfe in vaine to be freed from his sinne Calvin then cannot the same sinnes remaine seeing in the regenerate the flesh is mortified and sinne subdued Controv. 2. That none are perfect in this life Origens ouersight is here to be noted who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit and partly the Lawe of sinne in the flesh saith that now he speaketh of those which ex integro in Christo sunt which wholly are in Christ not partly of the spirit partly of the flesh but are perfect Contra. 1. First Origen confoundeth iustification and sanctification for the faithfull are indeed wholly graft into Christ by faith and yet they may haue some infirmities of the flesh remaining 2. there neuer liued any of that perfection neuer to be tempted of the flesh but onely Christ but yet they which are in Christ doe not walke after the flesh that is non carnem ducem sequuntur they doe not followe the flesh as their guide though they be sometime tempted of the flesh but they follow the guiding and direction of the spirit Beza in annot 3. and it hath beene sufficiently shewed before quest 36. of the former chapter that the Apostle there speaketh in his owne person as of a man regenerate and so in this place he meaneth the same whom in his owne person he described before Controv. 3. That regeneration is not the cause that there is no condemnation to the faithfull The Romanists doe make this the cause why there is no condemnation to those which are in Christ because they walke not after the flesh but after the spirit Tolet. annot 1. Bellarm 5. de amission grat c. 10. respons ad obiect 7. so likewise Stapleton Antidot p. 435. who thus obiecteth 1. Ob. He vrgeth the Apostles words here there is no condeÌ„nation c. which walke not after the flesh therefore for that they walke not after the flesh there is no condemnation to such Contra. The Apostle saith not there is no condemnation because they walke not but to them that walke not regeneration is required as a necessarie condition annexed to iustification not as the cause so that here is an answear to two questions together how we are iustified namely by faith in Christ and who are iustified they which bring forth good fruits the one is internall their iustification the other externall namely sanctification Beza 2. Ob. The Apostle saith that the lawe of the spirit which Beza interpreteth to be the grace of regeneration doth free vs from the lawe of sinne and death v. 2. Ergo it is the cause of iustification Contra. 1. This interpretation beeing admitted that followeth not which is inferred for the words are not from sinne but from the lawe of sinne that is from the dominion of sinne and so indeede the grace of regeneration freeth vs that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit legem fidei the lawe of faith whereby we are freed from sinne and death 3. Ob. If righteousnesse beeing present do not iustifie vs then beeing absent it condemneth not Contra. 1. Is followeth not for a thing may be insufficient to a worke beeing present and yet if it be remooued it is sufficient to hinder the worke as good diet in a sicke man may hinder his recouerie and yet if he vse it it is not alwayes sufficient to helpe him 2. and yet here is a difference in this example for good diet is an helping cause vnto health but good workes are no cause of saluation but onely a condition necessarily required and annexed 4.
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
two kind of scandals there is datum vel acceptum giuen or taken and not giuen offence is giuen when either a word or deede good or euill or a thing indifferent but vnseasonably vsed is so committed and done that an other is thereby made worse of such offences it is saide Woe vnto him by whome offences commeth an offence taken and not giuen is when any thing in it selfe good or indifferent beeing vsed tempestively and in season turneth to the euill of him which by his owne fault is thereby made worse these kind of offences neede not trouble vs the first is called scandalum activum an active scandall the other passivum passive 6. Here Lyranus putteth the question how farre spirituall things and temporall are to be left and dismissed for feare of scandall and thus he determineth things spirituall are either such as are simply necessarie to saluation which to omit were deadly sinne and such things must not in any case be omitted as to preach the Gospel to exercise our faith by good works some spirituall things are not so necessarie of themselues but are vsed as helps which may be omitted to auoide offence if it be ex ignorantia of ignorance not of malice as Augustine putteth the case of forbearing to vse Ecclesiasticall discipline when tenait in periculum schismatis it tendeth to danger of a schisme so temporall things are either our owne and so they must giue place to scandall and offence if it be of ignorance or they are not our owne but committed to our trust which trust we must not deceiue though it be with the scandall and offence of others 7. Pererius knitteth together these three distinctions before seuerally handled 1. of the thing wherein offence is giuen which is either good and therein we are to contemne all scandall and offence or euill in deede or in shew and appearance as in the vndiscreete vse of things indifferent and in these we must be carefull not to offend 2. of the persons to whome offence is giuen who are either men separated and diuided from the Church as heretikes to whome we must giue no way at all in the vse of things indifferent or they are the weake who for a time are tolerated and borne with in the Church and these must not be offended 3. of the manner of offence or scandall which is either ex malicia of malice when one will not be perswaded but continueth wilfull and obstinate or it is ex ignorantia of ignorance and it is called scandalum pusillorum the scandall of the little ones and they must not be contemned as our blessed Sauiour saith Matth. 18.10 See that ye despise not one of these little ones 24. Quest. Of the occasion of these words v. 14. I know and am perswaded c. and of the meaning thereof 1. For the occasion 1. Chrysostome thinketh that as hetherto the Apostle seemed to find fault with the strong which iudged their weake brethren now he beginneth to instruct the conscience of the weake but it appeareth by the words following v. 15. that the Apostle still exhorteth the strong not to giue any occasion of offence to the weake and so Lyranus well obserueth that as hetherto he mooued them not to contemne their brethren so now not to scandalize or offend them 2. Gorrhan thinketh the Apostle doth here expound himselfe why before v. 13. he bid them to giue no occasion of stumbling or falling not that the eating of meate is euill in it selfe but because of the opinion of the weake 3. But the Apostle rather meeteth here with an obiection which might be made in the person of the strong that he was for his part well perswaded in Christ that nothing was of it selfe vncleane howsoeuer it might be to others the Apostle graunting all this yet will haue the stronger to forbeare eating least they might grieue the tender conscience of the weake brethren 2. I know and am perswaded c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am assured certen or perswaded Pererius here taketh occasion to shew that this word in Scripture doth not alwaies signifie certitudinem fidei divinae a diuine certentie of faith sed probabilem perswasionem but a probable perswasion as the Apostle saith of the Hebrewes c. 6.9 We haue perswaded our selues better things of you and in this epistle c. 13.14 I am perswaded of you that ye are full of goodnes S. Paul did not thus beleeue of others fide divina by a diuine faith c. thus Perer disput 1. numer 1. Contra. 1. Though it might be admitted that S. Paul by reuelation of the spirit might know and discerne what was in others as he would pronounce of some that their names were written in the booke of life Philip. 4.3 2. yet will we not insist vpon this but denie the argument rather that because this word I am perswaded sometime signifieth a coniecturall and probable perswasion onely that it should therefore so be taken alwaies for though we can not haue a coniecturall hope and perswasion of an others saluation as beeing grounded vpon an opinion onely yet one may attaine to a certaine perswasion of his owne state such as grounded vpon knowledge as here the Apostle ioyneth both together I know and am perswaded and it is the same which before was expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fully assured and perswaded v. 5. 3. Thorough the Lord Iesus 1. some referre these words to the sentence following that thorough or in the Lord Iesus nothing is vncleane in it selfe because Christ by his comming hath abrogated the ceremonies of Moses law who made some meates cleane some vncleane Martyr Bullinger but neither by Moses law were any meates counted vncleane in themselues that is by their nature therefore this clause is better ioyned with the former words I know and am perswaded by the Lord Iesus so Chrysostome ab illo doctiu as taught of him non est humanae cogitationis ista sententia this that I say is not an humane thought but I am taught it by Christ. 4. Nothing common so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 1. Origen thinketh that meates were called common and vncleane because men did eate them whose minde beeing polluted with many sinnes and made the habitation of many vncleane spirits was made common and so the meates were defiled and made common 2. but Haymo saith that those meates were called common quibus gentes communiter vtebantur which were commonly vsed by the Gentiles beeing prohibited to the Iewes by the law as vessels which were consecrated to the vse of the Temple were holy other were common and profane and the reason of that appellation profanum profane is this as if it were perro fanum that is farre off from the vse of the temple So then common is as much as to say vncleane as it is interpreted Act. 10.14 5. Nothing is common by it selfe 1. The vulgar Latin readeth per
which is by all mens sinnes whatsoeuer I am willing to suffer for in my death so also Vatablus tibi satisfeci c. I satisfied thee for the reproches wherewith they reuiled thee 9. These two last senses I thinke best with Pareus to ioyne together that Christ is set forth as an admirable example of patience who did not onely beare patiently the reproches and blasphemies of his enemies and whereas they cursed him he blessed and praied for them but he also satisfied the wrath of God not onely for the blasphemers but all other sinners not onely of the Iewes but of all other whatsoeuer that should beleeue in him so two waies we are here to behold Christ per antecedens by the antecedent and that which goeth before and is alreadie done and past namely as our Redeemer who hath suffred and satisfied for all our blasphemies and other sinnes as also per conseques by the consequent or that which followeth after we must looke vnto him as our guide and captaine which goeth before vs in his blessed example of patience and all other vertues Quest. 9. Why the Apostle saith Whatsoeuer is written is written for our learning 1. Chrysostome maketh this the connexion that like as in the old Testament it is declared how they blasphemed God the Father so in the new they should raile vpon and blaspheme the Sonne and so those things are written ne nos illos imitemur that we should not imitate them herein But it is euident by the words following that through patience and consolation of the Scriptures we might haue hope that these things are written for our imitation as Theophylact saith these things are written vt ea sectemur that we should follow them 2. Lyranus doth vnderstand such things as are written of Christ to be written ad nostram vtilitatem for our profit cuius vita vitae nostrae morum est disciplina whose life is the rule and discipline of our life and manners glosse interlin but not onely the things written of Christ but whatsoeuer else is in the Scriptures written is for our instruction 3. Some thinke that the Apostle hath not reference onely to the former Scripture cited out of the Psalme but vnto all other allegations in this whole epistle and therefore thus inferreth but it is euident that the Apostle here giueth a reason of the place immediately cited before 4. This then is the coherence least any should thinke that the Apostle had not fitly alleadged the former text he sheweth the generall vse of the Scriptures that there is nothing idlely or superfluously written but whatsoeuer in this or any other place is expressed is for our learning as the Apostle saith elsewhere 2. Tim 3.16 Mar. Bucer Par. Quest. 10. How whatsoeuer is written is written for our learning 1. Whatsoeuer is written wherein there is manifest difference between humane writings and diuine for here is nothing superfluous but euery part thereof is for our instruction whereas in the other there are many idle things and vnprofitable partes Martyr 2. A fore time although this be specially vnderstood of the old Testament because as yet the Apostolicall writings were not extant yet it is true also of euery part of the new Testament quia spiritus semper sui similis because the spirit is alwaies like it selfe and therefore the new Testament beeing written by the same spirit is profitable to the same endes Calvin how this place maketh against the old Marcionites that condemned the old Testament and against the new Libertines which leaue the Scriptures and cleaue vnto reuelations see among the Controversies following Controv. 2. For our learning 1. The Scripture teacheth an other manner of learning then the Philosophers writings which are profitable for the obtaining of humane science whereof also there is some necessarie vse but here that doctrine is set forth which teacheth the way vnto eternall life Ioh. 17.3 2. here are foure profitable vses of the Scripture deliuered claritas intelligentiae the clearenes of vnderstanding by doctrine soliditas tolerantiae the soliditie of patience the third is suavitas internae laetitiae the sweetnes of inward ioy by consolation the fourth securitas obtinendae gloriae the securitie of obtaining glorie by hope Lyran. 3. neither are here rehearsed all the profitable parts of the Scripture but he toucheth the principall ende which is to confirme vs in the hope of eternall life Calvin for the Scripture is profitable to worke in vs euery good grace whatsoeuer 4. Origen here obserueth that he which readeth the Scriptures onely can not attaine vnto these profitable vses sed qui credit intelligit but he which beleeueth and vnderstandeth them That thorough patience and consolation 1. As the doctrine of the Scripture is the foundation of the other fruits that are reaped out of the Scripture yet the end of doctrine is not knowledge but the practise of life vnto the which these three belong patience consolation hope 2. patience is not to be broken or vanquished with adversitie consolation is to receiue comfort by Gods promises whereby we are assured of his gratious assistance and of an happie ende and both these doe confirme our hope hope bringeth forth patience and consolation as the immediate daughter of faith and it is againe mutually confirmed and encreased by them 3. and thus doe the Scriptures worke in vs these three patience consolation hope by examples patience by the promises consolation and by the proposed reward of eternall life hope and yet more generally the Scripture by foure meanes especially worketh these things in vs 1. by the event when as de facto the Scriptures doe thus reward the diligent readers of them with these heauenly graces 2. by the examples of the patience and comfort of our blessed Sauiour and his Apostles and other holy men which they had whereby we trust beeing the members of Christs bodie to be partakers of the same grace 3. by the doctrine of Scripture which teacheth vs that our afflictions fall not out by chance but by Gods providence that they are not as punishments to the children of God but as probations and trialls that God will not suffer vs to be tempted aboue our strength and such like 4. and by the promises of Gods assistance and of eternall life 4. Here is a difference betweene Christian patience which is alwaies ioyned with hope and that of the Philosophers which had no hope of the reward 11. Quest. Of the Apostles praier v. 5. The God of patience and consolation c. 1. Origen thinketh that he calleth the Lord the God of patience c. quia Deus cum his est c. because God is with them that haue the vertue of patience as he is called the God of iustice because he is with them that keepe iustice but Haymo better he is so called quia ipse tribuit patientiam in illorum cordibus habitat because he both giueth patience and dwelleth also in their hearts
the Romanes and other abominations c. 1. Martyr rather of the former speaches vttered in the former chapter touching the question about the vse of things indifferent but Pareus better ioyneth both together for speaking against chambring and wantonnes c. 13. he seemeth to haue relation to the inordinate life of Nero then beeing Emperor and of others among the Romanes and he spake beside somewhat roundly to the brethren before as c. 11. Be not high minded but feare c. 12. be not wise in your selues c. 14. destroy not the worke of God for meats sake and such like In part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. which Origen vnderstandeth of the things which Paul wrote of that he knew much more then he thought meete to write 2. the interlinearie glosse thus expoundeth ex parte perfectorum on the behalfe of those which are perfect 3. Lyranus ex parte i. breviter succinctè in part that is briefly succinctly 4. Gorrhan ex parte ecclesiae on the behalfe of the Church nor of mine owne 5. ex parte i. minus perfecte in part that is not perfectly and yet I was bold in respect of mine Apostleship Hugo this sense is worst of all for the Apostles writings proceeding from the spirit of God are in no respect imperfect this glosse the Romanists embrace who make the Scripture imperfect which error see further confuted among the controversies Contr. 9. 6. Wherefore this in part must be ioyned with the former word boldly not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue written and it signifieth no more but paulo audacius as Chrysostome and the Syrian interpreter or aliquantulum Erasmus Vatablus aliquatenus Beza somewhat boldly As one that putteth you in remembrance 1. The Apostle hauing by a voluntarie concession confessed he had boldly and freely written yet iustifieth this his libertie of speach both by the manner thereof he did it onely by way of putting them in minde of that which they knew not as one which tooke vpon him to teach the ignorant as also by the warrant of his calling that to this ende he had receiued grace 2. This commonefaction or putting in minde Haymo referreth to some things which he had written in some other epistles P. Martyr misliking Ambrose sense monere dixit non docere he said to put them in minde not to teach them for those things one may be put in minde of which otherwise he knoweth but for the present remembreth not he thinketh that S. Paul here sheweth that it was his office both to admonish them touching their manners and conuersation as also as a Pastor to instruct them but I thinke rather with Chrysostome that S. Paul doth by this tearme qualifie his office as if he should haue said modicum quid admonens putting you in minde a little he speaketh vnto them tanquam amicis aequalibus as to his friends and equalls as before c. 1.12 he thus in humilitie condescendeth vnto them I long to see you that I might bestow vpon you some spirituall gift and then he qualifieth this speach adding that I might be comforted together with you thorough our mutuall faith c. thus also M. Calvin he denieth that he vsurpeth the part of a teacher but of an admonisher which is to put thē in minde of things which otherwise are not vnknowne so Osiand Gualter Pareus with others and before them Lyranus non vos aliquid ignotum docens not teaching you any thing vnknowne but putting you in minde of that which you knew alreadie in habite Thorough the grace 1. this is the other argument whereby he qualifieth his boldness of writing from the authoritie of his calling and thus euerie where the Apostles speach fauoureth of humilitie he saith first I haue boldly written then in part and as putting you in remembrance onely neque his contentus and not content with this he addeth further thorough the grace c. as if he should haue said non ego in vos exurgo it is not I that do thus rise against you God hath commanded me 2. By grace here some vnderstand gratiam Apostolatus the grace of his Apostleship Lyranus his calling and office Tolet Gorrhan Chrysostome referreth it to the manner of his calling which was ex gratia of grace non mets meritis not by my merits Haymo vnderstandeth the excellencie of his gifts which he receiued more then any of the Apostles but rather whereas elswhere the Apostle nameth both grace and Apostleship c. 1.4 the grace both of his conversion and to be called an Apostle here by grace he expresseth both that he was receiued to mercie and grace in his conuersion and then put into Christs seruice beeing called to be an Apostle 1. Tim. 1.12.13 Gualter thinketh that it is called a grace in respect of others to whom it was a grace of God to haue such an Apostle sent vnto them but I take the former sense with Pareus Quest. 21. Of S. Pauls description of the Ministrie of the Gospel 1. v. 16. That I should be the Minister The Apostle here sheweth both the authoritie of his Apostleship and the execution thereof in the authoritie he expresseth fowre things the author God that had giuen him that grace the Minister Paul the ende to be the Minister of Christ and for whom toward the Gentiles then for the execution there is set forth the thing it selfe the divulgation of the Gospell the profit thereof the oblation of the Gentiles and the author and efficient thereof the holy Ghost 2. The Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a publike Minister and is before giuen vnto the Magistrate c. 13.6 but here the Apostle sheweth what manner of Minister he is ministring in the Gospell as it followeth in the next words and Chrysostome well noteth that the Apostleship was not conferred vpon the Apostle as a place of honour but of labour and seruice to haue care of others to bring them vnto God 3. Ministring the Gospel 1. the vulgar Latine readeth sanctifying the Gospel which they interpret sanctum esse ostendens shewing it to be holy and that the Gentiles must be sanctified by it Lyran. gloss interlin Tolet. 2 but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth operari sacris to minister and giue attendance of holy things which Chrysostomes interpreter rendreth sancte administrans ministring in the holy seruice of the Gospell Augustine readeth as Erasmus noteth consecrans consecrating the Gospell as if he should haue said ipsum mihi sacerdotium est praedicare Evangelium this is my Priesthood to preach the Gospell Chrysost. because the Iewes and Gentiles both boasted of their externall Priesthood and sacrifices the Apostle sheweth that his ministrie was farre more excellent beeing not occupied in sacrificing of beasts but in offring vp liuing men to be an holy sacrifice vnto God by their obedience 3. and this is fitly alleadged for the Apostles purpose that as no man vitio vertit sacerdoti c. doth seeme to
owne strength neither yet must they be slouhtfull they must vse vigilancie 2. Shall tread 1. The vulgar Latine readeth in the imperatiue tread and so Chrysost. saith it is both prophetia precatio a prophecie and a praier but in the originall it is put in the future tence 2. he saith not shall subdue but shall tread downe or crush Chrysost. that is shall so keepe him vnder as then he shall not preuaile against the members of Christ. 3. and here there is an allusion to the first promise made to Eue that the seede of the woman should breake the serpents head 4. this victorie is not perfect here but the perfect conquest shall be in the next world Martyr 5. Origen noteth well that God is said suscitare Sathanam negligentibus conterere studiosit to raise vp Sathan or an aduersarie to those which are negligent as he is said to haue stirred vp Sathan an adversarie to Salomon 1. King 11.14 and to crush Sathan vnto the diligent 3. Sathan 1. Chrysostome vnderstandeth the deceiuers which are aduersaries for so the word Sathan signifieth an adversarie but chiefely the deuill qui ad ista ducem agit who is their ringleader 2. Origen doth draw it to particulars as si quis agonē susceperit castitatis if any striue for chastitie if he continue God shall vanquish vnder him the spirit contrarie to chastitie and so likewise in the fight of faith of patience and such like 4. Shortly 1. Some referre it to the day of iudgement 2. Ambrose to Pauls comming to Rome 3. Tolet thinketh this was fulfilled in Constantine who ouerthrew idolatrie 4. but euen then presently this was in part fulfilled God gaue the Romans constancie both against the Romane persecutors and spirituall wisdome against false teachers Quest. 21. What Saint Paul meaneth by the grace of our Lord Iesus which he wisheth vnto them v. 20. 1. As the Apostle beganne his Epistle with grace and peace so he endeth it as c. 15.33 he saith the God of peace be with you and here he saith the grace of our Lord Iesus which words he repeateth againe v. 24. though Origen and Ambrose haue them but once which is not a vaine repetition but thereby the Apostle sheweth the necessitie of the grace of Christ which he so often prayeth for and further he sheweth herein a fatherly affection as the manner of a louing father is to bid his children farewell againe and againe and beeing both to take his leaue saepe ad colloquium convertitur doth returne often to his colloquie with them and this benediction is there repeated because of the salutatious of the brethren which he sendeth ending in the same forme as the Apostles doth Gorrhan 2. Whereas S. Paul 1. c. 7. doth ascribe this grace to God the father and to Iesus Christ but here he maketh mention onely of Iesus Origen obserueth well that it is vna atque eadem gratia one and the same grace for as the father hath life in himselfe and hath giuen vnto the Sonne to haue life in himselfe so gratiam quam dat pater dat filius the grace which the father giueth the Sonne giueth also This then is an euident argument of an equalitie of power and goodnes in the father and the Sonne 3. Chrysostome doth here enforce an argument from the greater to the lesse that if when they were enemies they were freed by grace and redeemed from Satan much more amici facti beeing made friends shall they haue grace to be deliuered from lesse daungers thus farre Chrysostome well but his other note here is dangerous that whereas before he spake of their obedience and now turneth vnto God by praier shewing that we had neede of both quae divinitus dantur quae à nobis sunt as well those things which are giuen of God as which are of our selues for we haue nothing of our selues all is of God Therefore Origens note is here to be preferred sciendum quod omne quod homines habent à Deo gratia est we must know that all which a man hath is of God and grace nihil habet ex debito he hath nothing of debt for who hath giuen vnto him first c. 4. By grace here 1. neither is vnderstood that grace which the Apostle should bring vnto them at his comming which he wisheth vnto them now for he speaketh of immediate grace from Christ. 2. nor yet onely the grace whereby we were first reconciled vnto God that they might continue therein as Osiand 3. but thereby is signified both the fauour of God and the effects thereof the graces and gifts of the spirit Martyr and whatsoeuer the elect haue by grace from God as faith hope remission of sinnes Haymo 5. This salutation the grace of God c. S. Paul was wont with his owne hand to write in the ende of euery Epistle whereby it was discerned whether it were his epistle or an others as he himselfe saith 2. Thess. 4.17 The salutation of me Paul with mine owne hand which is the token in euery Epistle so I write hereby then this epistle to the Romanes is discerned to haue beene written by S. Paul that whereas the rest of it was set downe from S. Pauls mouth by his Scribe this salutation was extant vnder his owne hand 22. Quest. Of the salutations of others which Saint Paul sendeth to the Romanes v. 21. to 23. 1. As before the Apostle named diuers persons to whome he sendeth greeting to v. 16. so now he sendeth the salutations of others vnto them and these are of two sorts either such as were strangers in Corinth or such as were citizens and inhabitants there as Gaius Erastus v. 23. 2. The Apostle sendeth greeting from others not that he needed in himselfe their testimonie but he doth it partly to continue amitie and loue betweene the brethren that they might be ioyned in good will though they were diuided in place as also in respect of the Romanes that his Epistle hauing the consent of the whole Church might be of the more waight not in it selfe but in regard of their weaknes 3. The first is Timothie 1. of whome we read Act. 16. how he was circumcised by S. Paul Origen thinketh he was of Derbe and so Haymo but it seemeth rather that he was of Lystra because he was commended by the brethren at Lystra Act. 16.3 Gualter 2. Saint Paul calleth him his fellow helper because he laboured with S. Paul in preaching the Gospel where we see the great humilitie of S. Paul that disdaineth not so to call a young man newly conuerted to the faith of Christ vnto this Timothie whome S. Paul left at Ephesus did he write the two epistles to Timothie 3. Lyranus saith he was Bishop of Ephesus but howsoeuer afterwards he were he was not at this time for then S. Paul would not haue called him from his charge 4. Then follow the other 1. Lucius whom Origen and Haymo thinke to
by Sathan and his ministers as by the adversaries the Iewes 2. Thess. 2.16.17 Ambrose addeth a third reason he staied sometime vt excluderet falsa commenta pseudapostolorum to exclude and remooue the vaine fictions of the false Apostles but here the Apostle sheweth an other cause beside all these fundandi ecclesias occupatione detentus he was deteined by the imploiment in founding of Churches Origen and so as Chrysostome noteth he expresseth the cause of his stay which he concealed before in the beginning of the epistle Rom. 1.13 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some vnderstand as well of the many impediments as of the many times wherein he was hindred Faius but the latter is more agreeable as Chrysostome expoundeth and so he said c. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftentimes he had beene purposed to come but was letted hetherto v. 23. But now seeing I haue no more place he by these two reasons putteth them in mind of his speedie comming 1. because he had now no occasion to stay in those partes to plant new Churches for though all were not conuerted yet he had ordained Pastors in euery Citie to build further vpon his foundation Lyran. 2. where he saith in those quarters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 climates it is not taken strictly according to the Astronomical account which maketh a climate to be a space of the earth betweene two parellels extended from the aequator to the pole in which space the day is lengthened by halfe an houre which climates Ptolome numbreth to be 15. the new Astronomers make 24. for in this sense the Apostle had gone ouer onely two climates preaching the Gospel but it is here taken in a larger sense for these regions Origen restraineth it to Achaia where Corinthus was from whence he thinketh this epistle was dated 3. The other reason is his auncient and long desire many yeares of comming vnto them which desire it seemeth the Apostle had at the least 10. yeares before for he wrote this epistle about the 20. yeare of his conuersion and the 55. of Christ and long before that the Romans had receiued the faith about the 3. yeare of Claudius when the second persecution was begunne by Herod at such time as Iames was killed and Peter imprisoned which was in the 10. yeare of the Apostles conuersion and the 45. of Christ Pareus But long before this the Romans had receiued the faith for Andronicus and Iunia whom S. Paul saluteth Rom. 16.7 were in Christ before Paul was conuerted which was in the 2. yeare after the passion of Christ and the 10. of Tiborius raigne about tenne yeares before the 3. of Claudius so that if Paul had this desire to go to Rome so soone as he heard of their faith he had it aboue tenne yeares nearer twentie see qu. 29. vpon the 1. Chapter Quest. 30. Whether Saint Paul in person preached in Spaine as here he intendeth v. 24. There are here two famous opinions the one varying from the other 1. Many of the auncient Fathers doe thinke that as Saint Paul at this time purposed so he went and preached in Spaine as Dorotheus in synops patriarch Apostolor Paul beginning his preaching at Ierusalem c. vsque ad Italiani Hispaniam praedicando progressus est went forward in preaching euen vnto Italie and Spaine Cyrill cateches 17. in Hispaniam vsque promptitudinem praedicationis extendit he extended the readines of his preaching euen vnto Spaine Chrysost. homil 76. in Matth. videas eam ab Hyerosolymis vsque ad Hispanias currentem thou maiest see him comming forth from Ierusalem euen vnto Spaine so also in some places Hierome as in 11. c. of Isay ad Italiam Hispanias alienigenorum portatus est nauibus he was carried into Italie and Spaine in straungers shippes so also Theodoret in c. 4.2 epist. ad Timoth. Paul vpon his appeale beeing sent by Festus to Rome his defense beeing heard was set free in Hispaniam profectus est and went into Spaine Grego lib. 32. c. 22. affirmeth the same that Paul went into Spaine Paulus cum nunc Iudaeam nunc Corinthum nunc Hispanias peteret quid se aliud quà m aquilam esse demonstrabat Paul sometime going to Iudea and to Corinthus sometime to Spaine what did he else shew himselfe to be then an eagle so also Anselme vpon the 16. chapter of this Epistle nec falsum loquitur Paulus qui se in Hispaniam profecturum pollicetur neither did Saint Paul speake false when he promised to goe into Spaine c. imitans solis cursum ab Oriente ad Occidentem imitating the course of the Sunne from the East to the West Tolet beside the testimonie of these Fathers vseth two reasons to shew that it was very probable that Paul according to his purpose here visited Spaine 1. First because beeing deliuered from his imprisonment in Rome where he continued two yeares in custodie he beeing set at libertie in the 6. yeare of Nero in those eight yeares space before his martyrdome at Rome which was in the 14. yeare of Nero might performe his promise here made of going into Spaine 2. the Apostle veluti spiritu prophetico c. as with a propheticall spirit foretelleth his iourneying into Spaine it was then vndoubtedly fulfilled Tolet ann 15. Contra. 1. It is verie probable that S. Paul was deliuered after his first imprisonment as hath beene shewed before 12. generall quest vpon this whole Epistle but then he returned to visite the East Churches as he oftentimes promised in his Epistles sent vnto them from Rome as to the Philipp 2.24 I trust in the Lord that I my selfe also shall come shortly to Philemon v. 23. prepare mee lodging for I trust through your prayers to be giuen vnto you c. 2. neither doth S. Paul here make an absolute promise or speake prophetically but saith onely when I shall take my iourney into Spaine I will come to you and Erasmus thinketh that the words here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated vt si that if or as the Ecclesiasticall expositor siquando if at any time I goe into Spaine c. And that this was no propheticall speach appeareth further because he saith I trust to see you and to be brought on my way thitherward by you but this was not done when Saint Paul came to Rome for there beeing deteined in hold for two yeares together he could not be so accompanied by them hauing not his libertie for he purposed then not to stay at Rome but onely to see them in his passage after that I haue beene somewhat filled with your companie This his purpose then fayling in some part was not propheticall for then it should haue been performed in euery point and fayling in one part might also in the rest so that Saint Paul thus spake humana tantum ratione coniectura non impulsu spiritus by humane coniecture and reason not by the impulsion and moouing of the spirit
Martyr 2. The other opinion is which I hold more probable that Saint Paul was hindred of his purpose and did not visite Spaine at all 1. Hierome speaketh hereof vncertainely as writing against Helvidius he saith that it cannot be concluded that Paul went into Spaine because he so purposed cum varijs de causis impederi potuerit seeing he might by diuerse causes and meanes be hindered and vpon the 3. to the Ephesians he saith Paulus vel ad Hispanias perrexit vel ire disposuit Paul either went into Spaine or disposed to goe 2. But Gelasius as he is cited by Gratian Caus. 22. qu. 2. c. 5. affirmeth directly that Paul performed not what he promised concerning his going into Spaine Cum ad Hispaniam se promisisset iturum dispositione divina maioribus occupatus ex causis implere non potuit quod promisit when he had promised to goe into Spaine beeing occupied in greater assures God so disposing he would not fulfill what he promised Pererius disput 2. num 5. would thus shift off Gelasius authoritie 1. that he saith not that Paul neuer went into Spaine but not at that time when he purposed 2. and this was no decree belonging to the faith but onely the sentence of the Pope tanquam particularis Doctoris as of some particular Doctor Contra. 1. He saith simply that Paul did not performe what he had promised he speaketh not of any time neither did Saint Paul set any time when he would come 2. the sentence of one of their Popes though but as a priuate and particular Doctor howsoeuer we doe esteeme it in their valuation should counteruaile the priuate opinion of any Doctor beside but this was not the Popes priuate sentence it is inserted into the decrees and so a rule of their Canon law 3. and not onely Gelasius but Innocentius ad Decentium an other of their Popes is in the same mind neminem excepto Petro Hispanos c. that no man except Peter onely did teach Spaine or other Provinces of the West Pererius answeareth that Paul did not teach in Spaine in such sort as that by him the nation was conuerted Churches planted Pastors and Bishops constituted for in those things they receiued direction from Peter at Rome neither did S. Paul continue there so long a time to doe these things beeing either called thence by other waightie affaires of the Church or not finding that successe of his labours which he expected he would not spend his labour in vaine yet this followeth not but that Paul was in Spaine though he continued not there so long for the foresaid purposes Contra. 1. Although we produce not this testimonie as approouing euery part thereof for it is more vnlike that Peter preached in Spaine beeing the Apostle of the circumcision then Paul to whome the Apostleship ouer the vncircumcision was committed yet it may serue to prooue that which is intended that Paul is denied to haue beene in Spaine 2. Innocentius words are generall that none beside Peter taught in Spaine if Paul taught not there he was not there for he went if at all to teach 3. and how is it like that S. Paul should preach there and none converted no Church planted no Pastors elected would S. Paul take so long a iourney to the vtmost coasts of the West to doe nothing and is it like that he going thither by the direction of the Spirit went to no purpose And how commeth it to passe that their best Catholikes beeing now in Spaine he will lay such an imputation vpon it that it was then worse then all other countries and more hardly subdued to the faith these are but weake and simple coniectures Other answers Pererius hath beside but not worth the while to answer specially in a matter of no greater moment 4. Beside these testimonies Thomas Aquine in his commentarie here is of the same minde that Paul was not in Spaine and Dominicus Sotus himselfe a Spaniard yet thinketh that Paul preached not there though it had beene a great honour to that nation to haue so noble a founder yet he is not partiall in seeking the credit of his countrey by a thing vnlikely and improbable Sotus reasons I confesse are but weake that S. Paul was two yeares in custodie at Rome and then he could not be permitted to visit Spaine and in the ende of those two yeares he was put to death vnder Nero and because no mention is made of S. Pauls iourney into Spaine in the Acts of the Apostles for after those two yeares of imprisonment at Rome Paul was set at libertie and suffered not till 8. yeares after in the 14. yeare of Nero. Neither doth S. Luke set downe all the Acts of S. Paul but onely such as he did before he was brought to Rome vpon his appeale 5. Now other probable coniectures shall be alleadged of this opinion that S. Paul neuer was in Spaine 1. I omit Pet. Martyrs reason that S. Paul hoped also se vinculis liberandum c. that he should be deliuered from his bonds at Rome but it did not so fall out and beeing there in captiuitie still he could not visit Spaine for it is more probable that S. Paul was deliuered out of his first captiuitie at Rome as hath beene shewed before qu. 12. generall 2. Gualters coniecture also hath no great certentie toties praepeditus praeter animi voluntatem c. that Paul beeing so often hindred beside his will and purpose might be hindred now also 3. I rather thus reason with M. Calvin the best euidence for S. Pauls beeing in Spaine is out of this place for els where I find no such purpose of the Apostle but this text prooueth it not de spe enim tantum loquitur for he speaketh onely of his hope wherein he might be deceiued as other faithfull men often are in their hopes But the best reason against S. Pauls going into Spaine is this if euer he were there then either at his first comming to Rome or at his second but in neither if in his first then either at his arriuall there after he had seene and visited the brethren but that was not for he was kept two yeares in bonds vnder the custodie of a souldier Act. 28. or after the two years expired when he was set at libertie but then he returned to visit the East Churches as he signified he would in diuers of his Epistles written from Rome and it is not like that he went first into Spaine and then backe againe into Grecia and Asia for these are East from Rome Spaine lieth toward the West Neither at his second comming to Rome is it like he went into Spaine for then he was againe apprehended by Nero and there suffered his glorious martyrdome it is very probable that in his second comming to Rome he intended to fulfill this his promise and to be accompanied by the brethren of Rome thitherward but that he was intercepted at Rome and so the Lord