the obseruation of ceremonies and externall worship the Gospel in interiori cultu fidei in the inward worship by faith so that the law was lex puerorum the law of children which were kept vnder it as a schoolemaster but the Gospel is lex virorum the law of men come to ripe age August lib. de spirit lit 6. They differ also in the manner that which was couertly and darkely shadowed in the law is manifestly and apertly set forth in the Gospel 7. In the time they differ the law promised things to come the Gospel presently performed that which was in the law promised is Ignatius epist. ad Philadelp quod supra legem pracipuum habet Euangelium nempe praeseâ—tiam adventus Salvatoris what hath the Gospel aboue the law euen the presence of Christs aduent and comming 42. Quest. Why the Iewes are named before the Grecians v. 16. To the Iew first and also to the Grecian c. 1. Here by the Grecians generally all the Gentiles are vnderstood because they of all other nations seemed to be the wisest and therefore speciall instance is giuen in them that they also haue neede of the preaching of the Gospel Tolet. and at that time almost all nations vsed the Greeke tongue and therfore they are called by the name of Grecians Gualter especially when they are set against the Iewes Beza 2. Chrysostome thinketh that the Iew is named first not for any other excellencie or prerogatiue sed in hoc solo honoratur quod primus illam accepit but he is honoured onely in this because he first had the Gospel preached so he giueth onely vnto the Iew the prioritie of other 3. Origen thinketh that the Iew is set first because that like as the Grecian preferred himselfe before the Barbarian because of their lawes and ciuill life whereas the Barbarians liued without law so the Iew hath preheminence before the Grecian because they receiued their lawes from God 4. Lyranus giueth this reason the Iewes had a better preparation vnto the Gospel by the knowledge of the law and the Prophets then the Grecians who onely had the light of nature and the knowledge of the creatures 5. But the Iew hath a preheminence before the Gentile in respect of the prerogatiue which was giuen them of God vnto their fathers were the promises made and of them was descended the Messiah according to the flesh so that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first doth not so much signifie ordinem temporis the order of time as ordinem dignitatis the order of dignitie as when Christ saith Seeke ye first the kingdome of God Matth. 6.33 that is chiefly and most of all Tolet. Pareus This order our blessed Sauiour obserued both in himselfe saying he was sent onely to the lost sheepe of Israel and gaue the like charge when he sent out his Apostles that they should not goe the way of the Gentiles Matth. 10.5 yea and at his ascension he appointed his Apostles to be his witnesses first in Iudea Ierusalem Samaria and then to the vttermost part of the earth Act. 1.8 This order the Apostles accordingly kept Act. 13.46 It was necessarie that the word of God should first haue him spoken vnto you 43. Quest. v. 17. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 1. There is a iustice of God wherein he is righteous and iust in himselfe as Psal. 11.7 The righteous Lord loueth righteousnes but this the Apostle speaketh not of the essentiall iustice of God is not communicated to vs by faith 2. There is a iustice distributiue in God whereby he rendreth vnto euery man according to his works Origen vnderstandeth this iustice of God but this is not the iustice whereby a man is iustified to saluation for if the Lord should marke what is done amisse no man should be able to abide it Psal. 130.3 3. The iustice of God signifieth his veritie and truth in keeping his promises so Gorrham taketh it here true it is that God graciously performeth whatsoeuer is promised in Christ but yet his mercie must goe before in promising 4. Theodoret vnderstandeth the perfect iustice of Christ whereby he satisfied the wrath of God for our sinnes and accomplished our redemption and this perfect iustice of Christ is reuealed in the Gospel but the Apostle speaketh euidently of such iustice whereby a man is iustified before God which is not that perfect iustice inherent in Christ but the applying thereof vnto vs by faith 5. Therefore Chrysostomes exposition is the best who Homil. 3. taketh this for that iustice which is communicated and infused vnto vs by that iustice of Christ and so Augustine vnderstandeth that iustice not whereby God is iust in himselfe seâ qua hominem induit cum eum iustificat but wherewith he endueth man when he instifieth him lib. de spirit liter cap. 9. of this the Apostle speaketh chap. 3.28 We conclude that a man is iustified by faith without the workes of the Lawe 6. But this iustice is not an habite infused into the mind whereby a man is made apt to exercise good workes as Pererius saith that this iustice comprehendeth two things remissionem peccatorum the remission of sinnes animi rectitudinem c. and the vprightnesse of the minde whereby it is now acceptable vnto God and is exercised in good workes for the Apostle saith of this iustice of God that it is Made manifest without the lawe by the faith of Iesus c. c. 3.21 But this infused habite which is charitie and the exercising of good workes is not reuealed without the lawe for the lawe requireth and commandeth charitie This iustice then consisteth onely in the remission of sinnes and in imputing vnto vs the righteousnesse of Christ by faith c. 4.5 Blessed is the man to whom the Lord imputeth not sinne Pareus 7. It is called the iustice of God both because it is giuen vs from God not procured by our owne workes and for that we thereby are made righteous not before men but in the sight of God Tolet. 8. And this iustice is sometime called the righteousnes of God Phil. 3.9 because he is the author thereof sometime of Christ he is our righteousnesse 1. Cor. 1.30 because by his obedience we are iustified sometime of faith Philip. 3.9 because faith is the instrument whereby Christs righteousnesse is applyed vnto vs Gryneus Quest. 44. Of the meaning of these words v. 17. is reuealed from faith to faith 1. Is reuealed 1. Which sheweth a double preheminence of the Gospel in respect of the matter it sheweth such things as cannot be otherwise knowne then by reuelation from God whereas the lawe of the Iewes and the Philosophie of the Gentiles treateth of common and knowne things and for the manner that which was obscurely set forth in the law is plainely declared in the Gospel Pareus 2. and it is so reuealed that it is not onely made knowne but indeede exhibited Beza 3. And
Simon Magus seeing would by money haue purchased the like power Act. 8. 9. It was giuen them in all their doctrine to be free from error as Christ promiseth Ioh. 16.13 that the spirit should leade them in all truth 10. The Apostles in the knowledge of the mysteries and high things of the Gospel exceeded all other as S. Paul saith Ephes. 17. According to his rich grace whereby he hath beene abundant toward vs in all wisedome and vnderstanding 11. Two other prerogatiues Pererius addeth the one vncertaine the other false first he saith that the Apostles composed and framed the symbole containing the 12. articles of the faith commonly called the Apostles Creede which is not certaine both because some of the articles as that of the descension came in many yeares after the Apostles as is elsewhere shewed and if the Apostles had set downe this rule of faith it is not like that diuerse Churches would after them haue framed so many diuerse formes beside of the Creed 12. But the last priuiledge that the Apostles post acceptum spiritum sanctum fuerint impeccabiles quantum ad peccatum mortale after they had receiued the spirit were without sinne c. for 1. in this sense that distinction of veniall and mortall sinne is not to be allowed that some are veniall in their owne nature by the grace of God all sinnes were veniall to the Apostles and to all other beleeuers but in it owne nature euery sinne deserueth death and so is mortall Rom. 6.23 2. and that the Apostles were apt to sinne is euident by Peters ouersight for the which he was openly rebuked of S. Paul Gal. 2.11 where he saith he was to be blamed 10. Quest. How S. Paul is said to be set or put apart for the Gospel of God The word which the Apostle here vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated or set apart 1. Ambrose thinketh that here there is an allusion to the sect of the Pharisies whereof S. Paul was who were so called because they were in a more strict kind of liuing separated from others 2. Whereas S. Paul saith likewise Galat. 2.15 that God separated him from his mothers wombe some interpret ab vtero synagogae he was separate from the wombe of the Synagogue gloss interlin à doctrina Phariseorum from the doctrine of the Pharisies gloss ordinar but this S. Paul expresseth in the words following and called me by his grace Gal. 2.15 3. Hug. Cardin. segregatus à grege he is saide to be separated from the rest of the flocke but so were the other Apostles also 4. Oecumen alij ad alia ego ad Euangelium some were set apart for other things I for the Gospel but this was generall also to all the other Apostles 4. Anselmus he is said to be segregatus set apart prae caeteris discipulis c. in respect of other disciples which were with him then at Antioch when the Spirit said Separate me Barnabas and Saul Act. 13. but the Apostle speaketh of a separation euen from his mothers wombe as he expoundeth himselfe Gal. 2.15 5. As these haue speciall reference to Pauls actuall separation when he was called so others referre it to the electing and foreordaining Paul to this worke in the counsell of God But Origen and Sedulius ascribe this separation to Paul merits that the Lord foresaw his merits and labours which he should take in the Gospel and therefore elected him to be an Apostle But Tolet well confureth this because it is contrarie to S. Pauls owne doctrine Rom. 9. who ascribeth election to the mercie and grace of God and he himselfe professeth that he was called by the grace of God Gal. 2.15 therefore not by any merits 6. Chrysostome vnderstandeth this separation of his preordaining vnto the Apostleship as the Lord likewise saith to Ieremie c. 1.5 Before thou camest out of the wombe I sanctified thee and so inculcat divinam electionem he doth vrge his diuine election that his Epistle might be receiued with great authoritie so also Peter Mart. he sheweth his calling initium habuisse ex praedestinatione to haue taken beginning from Gods predestination which he maketh mention of to shew a difference betweene his calling to be an Apostle who was thereunto also elected and theirs which were called but not elected as was Iudas Hyperi◠And further apponit vitae priori he setteth this against his former life while he was a persecuter all that he did was per accidens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the way and out of course but this was that whereunto he was ordained Aretius 7. But beside this eternall separation in Gods prescience here is somewhat noted quod Paulus ab alijs Apostolis habuit peculiare which Paul had peculiar euen from other Apostles he was appointed an Apostle to preach among all the Gentiles as it followeth v. 5. for the rest of the Apostles remaining in Iudea he first with Barnabas was separated to preach to the Gentiles Act. 23. Tolet. And so consequently his office was to preach to the Romanes among other Gentiles Aretius Here also he insinuateth his extraordinarie calling to be an Apostle diuers from the rest he was separate from them beeing an Apostle aboue the number of the twelue Mathias was chosen in the place of Iudas and so did but fill vp that number but S. Paul was ouer and aboue Tolet. so S. Paul was separate first vnto eternall saluation then vnto the knowledge of Christ and thereby to be an Apostle Faius 11. Quest. Of the description of the Gospel v. 1 2 3. v. 1. The Gospel of God which was promised c. 1. The Gospel is taken two waies either for the doctrine concerning Iesus Christ which containeth foure things 1. of the comming of Christ in the flesh which comprehendeth the whole historie of the incarnation of Christ and all his acts both his holy sermons and speaches and his holy and powerfull workes 2. the effects of his comming as the remission of sinne the subduing of the kingdome of Satan the reconciling vs to God opening the kingdome of heauen and the like 3. the third is the veritie of those things which in the Gospel are prescribed to be beleeued the holy doctrine and precepts of the Gospel 4. the obseruation of such things as Christ commanded Matth. 28.20 Teaching them to obserue all things which I haue commanded you Tolet. secondly the Gospel is taken for the publishing preaching and annuntiation of it in which sense the Apostle saith If our Gospel be hid it is hid to thē which are lost 2. Here all the parts of the Gospel are expressed 1. the efficient it is called the Gospel of God to shew that it was no humane inuention Gualter 2. the forme thereof it was promised before as the Apostle saith Gal. 3.23 Before faith came c. we were shut vp vnto the faith which should be reuealed Gryu which promises concerning Christ to come were made vnto the
be lawfull to sweare and vpon what occasion 1. That it is lawfull to sweare thus it appeareth 1. Christ came not to dissolue the lawe Matth. 5.17 now the lawe not onely permitteth but commandeth to sweare where cause is Deut. 6.13 and 10.20 2. the Lord himselfe sweareth Psal. 110.4 Heb. 6.17 therefore it is not sinne to sweare 3. the holy Fathers and Patriarkes vsed to take an oath where it was lawfully required as Abraham Gen. 21.24 Iacob Genes 31.53 Dauid 1◠Sam. 24.23 2. But it will be thus on the contrarie obiected 1. Christ saith Sweare not at all neither by heauen for it is the throne of God c. Answear Christ forbiddeth not to sweare by God but not by creatures as by the heauen the earth by the Temple by the head 2. where he saith let your communication be yea yea nay nay Christ forbiddeth not the lawfull vse of an oath when there is iust cause but the often and vnnecessarie vsing of it in common talke where then it concerneth the saluation or edification of our brethren it is lawfull to take an oath as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them who had yet neuer seene them as Chrysostome saith quouiam neminem hominum animi sui testem sistere poterat c. because he could not set forth any man to be a witnesse of his minde he calleth vpon God who searcheth the heart 3. It will be againe obiected that in the Newe Testament an oath is not lawfull as it was in the olde Basil. in Psalm 14. Answear The abuse of an oath was vnlawfull both in the Old Testament and in the Newe But to take an oath lawfully is as well permitted to the Church of Christ nowe as it was to the Church of the Iewes As the Prophet Isaiah prophesieth of the Newe Church that they shall sweare by Iehovah Isay. 19.18 and c. 43.23 Ierem. 4.3 Quest. 30. How Paul is said to serue in the spirit 1. Chrysostome by the spirit vnderstandeth the holy Ghost omnia spiritus sancti imputat virtuti he ascribeth all to the vertue of the holy spirit nothing to his owne diligence But in that he saith in my spirit this interpretation is auoided Paul would not so call the holy Ghost my spirit 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul whereby he was furnished for his Apostleship whereof he spake before v. 5. by whom we haue receiued grace and Apostleship so also Oecumenius he is said to serue him in tradito sibi dono in the gift giuen vnto him but so much is expressed in the words following In the Gospell of his sonne that sheweth his ministerie and employment in the Gospell 3. some giue this sense whom I serue in the spirit that is not in the flesh non in carnalibus observantijs not in carnall obseruations such as were the ceremonies of the lawe gloss interlin so also Aretius I serue God non vt hypocritae ceremonijs not as hipocrites with ceremonies but the mentioning of the Gospel following excludeth all legall ceremonies 4. Origen here maketh a distinction betweene the soule and the spirit which he taketh for the superior and higher part of the soule wherein he serued God Ambrose also by the spirit vnderstandeth the minde which is true that inwardly he serued Christ in his spirit and mind but the faine not considered in the naturall condition thereof as Origen seemeth to haue relation thereunto but renewed and regenerate by grace 5. S. Paul then by his spirit vnderstandeth his ardent and earnest affection wherein he serued God most earnestly and zealously in the ministerie of the Gospel Beza The like saying the Apostle hath 2. Tim. 1.3 I thanke God whome I serue from mine Elders with a pure conscience he serued God with an vpright and innocent heart not in shew and oftentation and in this sense our Sauiour saith Ioh. 4.24 They that worship God must worship him in spirit and in truth Martyr 31. Quest. v. 10. What prosperous iourney the Apostle meaneth v. 10. That I might haue a prosperous iourney by the will of God 1. Paul simply praieth not for a prosperous iourney but according to the will of God there is a prosperitie not according to the will of God as the wise man saith Prov. 1.32 The prosperitie of fooles destroyeth them Gorrham But the Apostle esteemeth not of such prosperous things quae sine voluntate dei eveniunt which come to passe without the will of God Haymo 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that I may haue a iourney giuen me according to my minde Erasm. in which desire the Apostle non deprecatur omnia pericula doth not pray against all perills and daungers for he suffered shipwracke and endured other casualties in his iourney to Rome but he counted it a prosperous iourney which howsoeuer might bring him vnto them to bestow some spirituall gift vpon them Aretius Such a prosperous iourney was that which S. Paul tooke into Macedonia where though he suffered imprisonment and were beaten with roddes yet his iourney prospered in respect of the good successe which he had in preaching of the Gospel Martyr 3. And this desire of Paul to see the Romanes might be one cause of his appeale which he made to Rome Act. 25. Lyranus 32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes v. 12. That I might be comforted through our mutuall faith both yours and mine 1. Chrysostome thinketh that Paul spake not this quod ipse illorum opus habeat auxilio as though he had neede of their helpe seeing he was a pillar of the Church but that he so saith to qualifie his former speach v. 11. because he had saide that I might bestow vpon you some spirituall gift to strengthen you 2. But although the Apostles modestie appeare herein that ioyneth himselfe with them as hauing neede of their mutuall comfort yet in truth he professeth himselfe not to be so perfect as though he needed no helps non ponit se in supremo gradu he doth not place himselfe in the highest degree for he other where doth acknowledge his imperfection both in knowledge 1. Cor. 13. and in the gifts of regeneration Rom. 7. Pareus like as a minister comming to visit one that is sicke to comfort him may be comforted againe by him Olevian to this purpose P. Martyr 3. This mutuall consolation Theophytact vnderstandeth of the alleviating of their afflictions by their mutuall comforts Tolet with others of the mutuall ioy which they should haue one in an others mutuall faith Lyranus that they should be comforted by faith which was common to him and them for there is but one faith But as Chrysostome saith here this consolation may be taken pro fider incremento for the encrease of faith for the faithfull mutuis exhortationibus in fide proficiunt by mutuall exhortations doe profit
secret or hid part and the circumcision is of the heart in the spirit not in the letter whose praise that is of the Iew as the relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the masculine gender sheweth is not of men but of God 2. The parts Method and Argument THis Chapter hath two parts 1. the Apostle conuinceth all to be sinners and so to deserue condemnation much lesse to be iustified by their workes 2. he taketh away certaine pretexts and excuses which might be alleadged 1. As in the former chapter he conuinced the Gentiles of sinne and so to be subiect to Gods iust wrath because both they committed euill things themselues and fauoured those which did them so now he vrgeth an other argument from their owne conscience The reason standeth thus whosoeuer condemneth himselfe is inexcusable this is prooued in the second verse because the iudgement of God is according to truth to iudge euery man according to his owne conscience but all men doe condemne themselues because they iudge others for the same things which they doe themselues v. 1. therefore they are inexcusable v. 1. 2. The pretenses are 1. either generall of all men v. 3. to 11. or speciall first of the Gentiles v. 11. to 17. or of the Iewes v. 17. to the ende 1. The generall pretext or pretense 1. is propounded v. 3 4. that God beeing mercifull and long-suffering will not straightly punish and condemne euery one that is euill 2. the Apostles answer followeth 1. from the ende and cause of Gods long-suffering which is to call men to repentance v. 4. in the latter part 2. from the effect of impenitencie which is the heaping vp of wrath which is confirmed by the efficient cause the iustice of God v. 6. then by an anrithesis and opposition both of the rewards and punishments v. 7 8 9 10. which also is amplified and confirmed by the reason thereof that God is no accepter of persons v. 11. 2. The first speciall pretext is of the Gentiles which may be collected thus It is vniust for those which haue no law to be punished the Gentiles haue no law Ergo. The Apostle answereth to the maior or first part by a distinction that they which haue no law at all neither naturall nor written are not to be punished but if they haue either or both if they sinne against the law of nature or the written law they shall be iudged accordingly v. 12. the latter part of sinning against the written law is further illustrated by preuenting an obiection for the Iew might alleadge that he had the law and gaue eare vnto it therefore he should not be iudged thereby the Apostle answereth that not the hearers of the law but the doers should be iustified v. 13. The second part of the argument that the Gentiles had no lawe the Apostle denieth proouing that although they had not the written lawe yet they had the law of nature which he sheweth by two arguments taken from two effects the one because some of them by the light of nature did some things agreeable to the written law v. 14. and againe they had the testimonie of their owne conscience either accusing or excusing them v. 15. which is set forth by the circumstance of the time when this testimonie of their conscience shall most of all shew it selfe namely at the day of iudgement v. 16. Then follow the particular pretexts and excuses of the Iewes The first is that the Iewes had the knowledge of the law and therfore that they should not be damned together with the rest this defense of the Iewes is first propounded in their person in diuers particular points wherein the Iewes boasted as in the knowledge of the law in the teaching and instructing of others v. 17. to 20. then the Apostle adioyneth his answer denying the argument because although they had the Law yet they obserued it not which he prooueth by experience of their euill life v. 21 22 23. and by a testimonie of Scripture v. 24. The other pretext and defense of the Iewes was this circumcision is not vnprofitable the Iewes had circumcision therefore it was auaileable vnto them to this the Apostle maketh this answer to the proposition by this distinction that circumcision profited if it kept the law which is amplified by the contrarie that if it kept not the law it was no better then vncircumcision nay vncircumcision keeping the law should be preferred before circumcision not keeping the law v. 25 26 27. to the assumption he also answereth by a double distinction of a Iew outward and inward and of circumcision in the flesh and the spirit that a Iew outward should gaine nothing before God by his circumcision onely in the flesh and not in the heart v. 28 29. 3. The questions and doubts discussed 1. Quest. To whome the Apostle here speaketh Wherefore thou art inexcusable O man c. to the Gentiles or Iewes 1. Some thinke that the Apostle vseth here a transition and as he had hetherto discouered the sinnes of the Gentiles so now he turneth him vnto the Iewes to lay open their hypocrisie Lyran. And Tolet thinketh that the Apostle reasoneth from the lesse to the greater that if the Gentiles which had not the written law of God were not excusable much lesse the Iewes But the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore sheweth that this is inferred out of that which went before and so is a continuance of the same argument 2. Some here comprehend not the Gentiles onely but the Iewes also that both the Iewes in condemning the idolatrie of the Gentiles and the Gentiles censuring the Iewes for their euill life and yet did the same things themselues should be both without excuse Haymo gloss ordin Anselm Perer. But it can not be shewed how the Iewes condemning the Gentiles of idolatrie were guiltie of the same themselues 3. The third opinion is that the Apostle still treateth of the Gentiles and hereof there are two reasons both because those words haue a necessarie connexion and reference to and with the former chapter and afterward v. 17. the Apostle beginneth by name to deale with the Iewes But they which agree that this is spoken of the Gentiles yet doe differ therein 1. Origen will haue this verse to be the conclusion of the former chapter wherein he committeth two faults first in ioyning together things of diuers natures for the Apostle there touched those which both fauoured euill in others and did practise it in themselues but now he taxeth an other sort of men that seemed to mislike sinne in others and yet did it themselues and againe Origen in diuiding the first verse from the second for we know that the iudgement of God is according to the truth which is a reason of the former doth separate and distinguish those things which should be conioyned 2. Some referre this to such as were Iudges among the Gentiles who though they made lawes to iudge and punish by yet
did commit the same things themselues Theodoret. But the Apostles words beeing generall Thou art inexcusable O man whosoeuer thou art are not to be so restrained 3. Chrysostome thinketh the Romanes are here specially taxed who were the Lords of other nations and so tooke vpon them to iudge others But the Apostle hetherto in generall hath reasoned against all the Gentiles 4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers such as were Socrates Cato who erred in the same things whereof they reprooued others Hyper. But the Apostle in generall speaketh to euery man whatsoeuer 5. Yea some doe make the Apostles speach yet more particular that he should specially meane Seneca with whome he was familiar But as yet S. Paul had not beene at Rome and therefore if Seneca were knowne vnto the Apostle this their knowledge beganne after the writing of this epistle 6. Wherefore I rather thinke with Pareus that the Apostle noteth all such in generall among the Gentiles who found fault with others beeing guiltie of the same faults themselues yet so as the Iewes be not excluded though principally the Gentiles be taxed see the analysis before he speaketh of a generall iudgement whereby one iudgeth an other that is subscribeth to Gods iudgement that they which doe such things are worthie of death so Chrysostome Vniuersi mortales licet non omnes thronos iudiciales c. for all mortall men though they haue not iudiciall thrones c. yet they iudge either in word or in the secret of their conscience Ambrose thinketh that the Apostle here preuenteth an obiection that whereas he had before noted such as committed sinne themselues and fauoured it in others they might thinke to be free which condemned it in others though they did it themselues therefore the Apostle sheweth that euen such could no way escape the iudgement of God 2. Quest. Whether one offend in iudging an other wherein he is guiltie himselfe It may be thus obiected that if a man make himselfe inexcusable in iudging an other for the same crime which he knoweth by himselfe then it is not safe for such an one to iudge an other as our Sauiour reprooueth those which brought the woman taken in adulterie because they themselues also were not without sinne Ioh. 8. Ans. 1. The iudge which condemneth an other is in the same fault either occultè in foro conscientiae secretly and in the court of their conscience and then they sinne not in iudging of an other or they are publikely detected of the same sinne and then they sinne not in that they giue iust sentence vpon other but in respect of the scandall and offence giuen to others Thomas non peccat quia reprehendit sed quia inordinatè reprehendit he sinneth not because he reprehendeth him but because he doth it inordinately Gorrh. 2. so that the power of the office must be distinguished from the vice of the person such a iudge neither offendeth against the lawes which command malefactors to be punished nor against the offendor which hath deserued that punishment but he sinneth in giuing offence to others Pareus 3. our blessed Sauiour misliketh not the action that they accused the adulteresse for he himselfe admonisheth her to sinne no more but the manner that they did it in hatred delighting in the punishment of an other and in hypocrisie not looking into themselues Martyr 4. Herein Dauid offended who pronounced sentence of death against the man of whome Nathan put the case in his parable not yet perceiuing that he himselfe was the man against whom he pronounced sentence Erasm. such many were there among the heathen Diogenes accused Grammarians which diligently sought out Vlysses faults and were ignorant of their owne and Musitians which tuned their instruments beeing themselues of vntuneable manners Astronomers for that they gazed vpon the starres and saw not the things before their owne feere Orators because they were carefull to speake iust things but not to doe them the common people praised them which contemned money and yet they themselues were addicted to the desire of money ex Gryn 5. Now whereas our Sauiour saith Iudge not that ye be not iudged Matth. 7. he speaketh not there against ciuill iudgement or brotherly admonition but against hastie and precipitate iudgement and vncharitable curiositie when men pried and searched into the faults of others not with a desire to amend them but to the end tha◠their faults might be rather excused with the multitude of otehr delinquents Martyr Quest. 3. Of these words v. 2. We knowe that the iudgement of God is according to truth 1. We knowe some will haue this principally referred to the Iewes we knowe by the Scriptures Tolet. we the Apostles and spirituall men Gorrh. we knowe both by the light of nature and by the testimonie of the word Pareus But the Apostle hauing here to deale against all men in generall doth vrge this naturall principle that God seeth more sharpely then men and therefore is a most iust iudge Beza so that he saith in effect we knowe that is it is certaine Osiander 2. The iudgement of God Chrysostome referreth this to the finall iudgement at the last day that howsoeuer some may escape vnpunished in this world yet the iudgement of the next world shall be according to truth so also Osiander but euen in this world the Lord also often sheweth his vpright and iust iudgement Ambrose maketh this the connexion of the sentence that if man iudge the sinnes which he seeth in another God shall much more But these words are rather a confirmation of the former sentence that he which iudged an other and yet committed the same things could not so escape for though he were blind in his owne iudgement God would finde him out his hypocrisie could not be hid 3. According to truth where the iudgement of God is opposed to the iudgement of man in these two things first mans iudgement is partiall he often iudgeth according to the person not the qualitie of the offence Calvin and againe there are many secret things which God will bring to light but man cannot iudge them Lyran. Socrates who publikely disputed of vertue yet priuately was an idolater Cato 2 Censor of others yet was an vsuter and did prostitute his wife these men though they seemed without reproofe vnto others yet the Lord that iudgeth according to truth would finde out their sinnes Beza 4. Origen here mooueth this question if God iudge according to the truth so that the euill receiue euill things and the good good things at the hands of God how then commeth it to passe that a man who hath liued wickedly and repenteth him findeth remission of sinnes and fauour with God and an other which hath liued well and afterward falleth into euill is punished the answer is that God iudgeth here according to truth for in the one ingressa piet as impietatem depellet godlinesse entreth and expelleth vngodlinesse and in the
other vngodlinesse expelleth godlinesse and so euerie one is iudged in truth according to that present state wherein he is whatsoeuer he had beene before Quest. 4. Whether a iudge be bound herein to be like vnto God to iudge according to the truth which he knoweth Some here resolue that a Iudge is bound to followe the euidence which is brought in before him though he know the truth to be otherwise in his owne conscience indicandum est secundum veritatem manifestam id est probatam they must iudge according to the manifest truth which is prooued and not according to the secret truth Gorrham Hugo Cardinal and so their resolution is that a iudge is not bound to absolue a man publikely condemned though he knowe him to be innocent Contra. 1. Indeede a iudge cannot followe that truth which is hid and secret and no way made knowne vnto him and in this case if an innocent man be condemned the Iudge is free because he followeth the euidence hauing no other direction to the contrarie But if the Iudge knowe in his conscience that he is innocent he is by no meanes to consent to his condemnation whatsoeuer euidence is brought in to the contrarie for he is to iudge according to the truth as God iudgeth now there can be but one truth neither can the action of that Iudge be warranted which is against his knowledge for whatsoeuer is not of faith is sinne Rom. 14. But see this question handled at large Hexapl. in Exod. c. 23. qu. 13.14 whether I must desire the Reader to haue recourse because it were superfluous to handle the same things in diuerse places Quest. 6. Of the reasons why the Lord vseth patience and forbearance toward sinners 1. The Apostle vseth three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnesse bountifulnesse which is seene in the generall benefits which God vouchsafeth to the wicked as in granting them the Sunshine and raine and such other temporall blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience and forbearance which is in bearing with the wicked and not punishing them in their sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimitie and long sufferance when God still deferreth his punishments though men heape sinne to sinne the first and chiefest cause of this long sufferance in God is the expectation of mens repentance that they should thereby come to amendement of life as S. Peter saith 2. epist. c. 3.9 God is patient toward vs and would haue no man to perish but would haue all men come to repentance 2. As Gods mercie and goodnes herein appeareth so also the malice of men in abusing the Lords patience and their more iust condemnation in the end is made manifest as the old world was most iustly destroyed after they had been warned an 120. yeares by the preaching of Noah 3. God taketh occasion by the malice impenitencie and hardnesse of heart in the wicked to shewe his powerfull and wonderfull workes as Pharaohs hardnesse of heart gaue occasion to the Lord to shewe his wondrous workes in Egypt 4. While the impenitent abusing Gods long animitie are more hardned in their sinnes others in the meane time make good vse of the diuine patience and are conuerted vnto repentance as in Egypt though Pharaoh became worse yet many of the Egyptians were humbled by these plagues and were turned vnto God and ioyned vnto his people 5. God vseth patience toward some for the ensample encouragement and confirmation of others that they should not despaire of the goodnesse of God as S. Paul saith that Iesus Christ might first shew on me all long suffering vnto the example of them that in time to come shall beleeue in him to eternall life 1. Timoth. 1.16 Quest. 7. Whether the leading of men to repentance by Gods long sufferance argueth that they are not reprobate It will be here obiected that seeing the long sufferance of God calleth all vnto repentance and whom he would haue repent he would haue saued it seemeth then that none are reiected or reprobate whom the Lord so inviteth and calleth vnto repentance Answer 1. Such as are effectually called vnto repentance by Gods patience and long suffering are indeede elected for the elect onely are effectually called to repentance but such as abuse Gods patience and are impenitent still may notwithstanding be in the state of reprobation for though the same meanes be offred vnto them to bring them to repentance yet they haue not the grace the decree then concerning the reiecting of such impenitent persons and the offer of such meanes as might leade them vnto repentance may verie well stand together because it is of their owne hardnes of heart that the meanes offred are not effectuall 2. And thus also another obiection may be answeared that if it be Gods will that such should come to repentance whether the malice of man therein can resist the will of God for if it were Gods absolute will and good pleasure that such should come vnto repentance no man could resist it God is able to change and turne the most impenitent and hard heart if it pleased him But here we must distinguish betweene effectuall calling which alwaies taketh place and none can hinder it and calling not effectuall yet sufficient if men did not put in a barre by their owne hardnes of heart Gods absolute will then is not resisted when men come not to repentance for his will is to leaue such to themselues by his iust iudgement and not to giue them of his effectuall grace Faius Now hereof no other reason can be giuen why God doth not giue his effectuall grace to all but his good pleasure as our Blessed Sauiour saith Matth. 11.26 It is so father because thy good pleasure is such Quest. 7. How the bountifulnes of God in leading men to repentance and the reuelation of his wrath spoken of ch 1.18 may stand together The reuelation of Gods wrath and iustice against all vnrighteousnes and his goodnes and mercie in expecting the conuersion and repentance of sinners are not contrarie the one to the other for if men haue grace to come to amendment of life by Gods long sufferance then his mercie taketh place in forgiuing them their sinne and acquiting them of their punishment which is satisfied for in Christ But if they become impenitent and abuse Gods patience then his iustice sheweth it selfe in their condigne and deserued punishment So Gods bountie and mercie appeareth in forbearing to punish if they will repent and his wrath is reuealed vpon their impenitencie and abusing of Gods long sufferance Pareus Quest. 8. How God is said to harden the heart seeing the wicked doe harden their owne hearts v. 5. After thine hardnes and heart that cannot repent this hardnesse of heart is naturally in mans heart and is encreased by his owne peruersnes and obstinacie yet God sometime also is said to harden the heart as the Scripture saith he hardened the heart of Pharaoh This is done three wayes 1. because men take
for their person and the person is the state condition or qualitie of a thing now to knowe whether all accepting of the person be vnlawfull first the diuerse kinds of persons and qualities must be considered whereof there are 3. sorts 1. some personall conditions there are which are annexed to promises or comminations diuine and humane as faith obedience in the elect impenitencie impietie vnbeleefe in the wicked this accepting of persons is not vniust as Abraham was respected of God for his faith so also Dauid and Saul reiected for his hypocrisie 2. Some personall respects are so annexed to the cause as thereby it is aggravated or extenuated as he that striketh a magistrate is worthie of greater punishment then he that striketh an other and this respect of persons is also iust â—â— some personall respects are beside the cause as riches pouertie in the case of adulterie theft and such like and such accepting of the person is vniust Secondly the accepting â—â— persons is either in iudgement when it is in the two first senses lawfull but not in the thuâ—â— or extra iudicium out of iudgement and it is of three sorts 1. dilectionis of loue which in common duties is vnlawfull as when a rich man is preferred before a poore man for his riches which is condemned by S. Iames c. 2. v. 2.3 but in speciall and proper duties it is lawfull as in preferring the loue of our parents before others 2. electionis of election â—â— choice as when men of qualitie and gifts are advanced to places of office before them which are not so qualified this respect of persons is lawfull as beeing agreeable both vnto nature and to positiue lawes 3. donationis in matters of gift and donation as one for giueth his debt to one not to another this also is lawfull because here is no wrong done a man may dispose of his owne as it pleaseth him see more hereof before quest 23. 5. Places of controversie Controv. 1. Against the power of free will in good things v. 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath c. Pererius out of this place inferreth that it is in potestate hominis bene vel male agere in the power of man to doe well or euill for it should otherwise be vniust to punish a man for doing euill and for want of repentance whereas he can doe no other disput 2. in c. 2. numer 23. Answ. 1. That man hath free will to doe euill without any compulsion violence or constraint it is confessed of all but this is a freedome à coactione from compulsion or enforcing not à necessitate from necessitie a man cannot now chuse but sinne because his nature is enthralled by the fall of man yet he sinneth willingly no man compelleth him But vnto that which is good man hath no will or inclination of himselfe but by the grace of God as the Prophet saith Ierem. 4.22 They are wise to doe euill but to doe well they haue no knowledge and our Blessed Sauiour saith Ioh. 15.5 Without me ye can doe nothing 2. yet though man cannot repent of himselfe nor yet doe any good thing he is worthily punished because man by his voluntarie transgression when it was in his power not to haue transgressed did abuse his free will giuen in the creation vnto sinne and so enthralled him selfe and his posteritie Once therefore man had free will if he could haue kept it but now that is become necessarie to doe euill which was before free man therefore is iustly punished notwithstanding this necessitie of sinning because he lost this libertie and freedome by his owne default 3. And let it here further be obserued how Pererius beside the falsitie of his assertion is become a falsarie in charging vs with vntrue opinions such as Protestants hold not as first that we should say hominem ad vtrumque impelli à Deo c. that man whether to doe good or euill is compelled and enforced of God whereas we abhorre and detest that as a most wicked heresie that God is the author of any euill or the moouer stirrer or prouoker thereunto Againe he obiecteth that we hold that mans free will is velut quoddam inanime c. is a certaine dead thing without life that it doth nothing of it selfe but is a bare title without any matter whereas we affirme that man is not as a stocke or stone but hath a naturall power to will to elect to desire but to will or doe that which is good it hath no power man willeth desireth chooseth but to doe these things well it is of grace in respect of the generall inclination of the will vnto the obiect it is actiue but in respect of the goodnesse of the will in beeing mooued vnto that which is good it is meerely passiue see Synop. pag. 858. Controv. 2. Of iustification by the imputatiue iustice of faith Whereas the Apostle saith v. 2. We know that the iudgement of God is according to truth Bellarmine hence thus reasoneth against imputatiue iustice Gods iudgement is according to truth but so is not imputed iustice it is not verily and in deede and according to truth but the habituall infused and inherent iustice is according to truth lib. 2. de iustificaton c. 3. Contra. 1. Bellarmine doth mistake the Apostles meaning for according to the truth is not secundum realem existentiam according to the reall existence of a thing but secundum equitatem according to equitie 2. So then the iustice of Christ imputed by faith is according to truth that is the rule of iustice because thereby full satisfaction is made for sinne by faith in Christ but that habituall and inherent iustice is not according to the rule of iustice because it is imperfect and thereby Gods iustice cannot be satisfied Pareus 3. Controv. Against the merit of workes v. 6. Who will reward euery man according to his works out of this place the Romanists contend for the merit of good works the Rhemists vpon this place affirme that life euerlasting is giuen for and according to their good workes there reasons and arguments are these 1. The Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall render which signifieth a iust retribution and so it is taken Matth. 20.8 Bellar. l. 5. de iustificat c. 2. 2. Tolet. annotat 6. vrgeth that place Matth. 25.34 Inherit ye the kingdome prepared for you c. for I was an hungred and ye gaue me meate c. 3. Likewise it is thus obiected God shall reward the wicked according to the merit of their euill workes Ergo the righteous shall be rewarded according to the merit of their good workes Ans. 1. Tolet. annot 6. rehearseth fiue seuerall answers which he supposeth to be vsed by the Protestants 1. some he saith by his workes vnderstand Christs workes according to the which God should reward the righteous 2. some thus he shall render vnto euery man according
to their faith which sheweth it selfe by their works 3. some he saith thus interpret he shall render according to their workes that is post opera sua after their works 4. some say they shall be rewarded according to their works but with the temporall blessings in this world not with life eternall 5. some graunt that the righteous shall be rewarded according to their workes if any could be found that had such workes which are worthie of reward the like answers Pererius imagineth to be made by the Protestants numer 39. but neither of them name what Protestants they are that thus answer we insist vpon none of these solutions 2. But we can otherwise satisfie all these reasons obiected 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifieth not onely a iust retribution but a gift of fauour as in that place giuen in instance Matth. 20.8 the reward is said to be rendred not onely to them which had laboured first which might seeme to haue deserued it but vnto those that came at the last houre to whome it was giuen of fauour and therefore simply v. 14. it is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue 2. In that place Matth. 25. it is shewed to whome not for what the reward shall be giuen good works are required as a condition in those which are to be saued not as a meritorious cause of their saluation Pareus for in the same place our Sauiour sheweth the originall and fountaine of their saluation Come ye blessed of my father inherit the kingdome prepared for you from the foundations of the world their saluation then dependeth vpon the free and gratious election of God not vpon their works Faius 3. The argument followeth not from the merit of euill workes to the merit of good workes for there is great difference in the way of meriting betweene them 1. good works are the gifts of God and proceede from him but euill workes haue their beginning from man 2. good works are imperfect and therefore merit not euill workes are perfectly euill and therefore are worthie of punishment 3. good works are commanded and so it is our dutie to doe them and therefore thereby we doe not merit but euill workeâ— are forbidden and there is no dutie but rather the transgression of dutie in doing them Gryneus 4. And concerning this place it prooueth no merit of workes the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter opera for workes so that this sheweth the measure rather then the merit of workes As this phrase is taken Matth. 9.29 according to your faith be it vnto you and Matth. 22.3 according to their workes doe not And this phrase is thus expounded Revel 22.12 My reward is with me to render vnto euery one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as his worke is Pareus so then according to their workes noteth the qualitie not the merit of their worke that is good workes shall be recompensed with reward and euill workes with punishment Faius And mention is made here of works that God shall iudge according as he findeth mens works to shew that he is no accepter of persons neither regardeth the outward appearance but that which is in truth Gualter And that it is not one and the same thing to reward for works and according to works Gregorie well sheweth in Psal. 149. v. 9. aliud est secundum opera reddere aliud pâ—â—pter ipsa opera reddere in eo enim quod secundum opera dicitur ipsa operum qualitas intell giuer c. it is one thing to render according vnto works an other for works for in that it is said according vnto works the qualitie of the worke is vnderstood that whose works appeare to be good his recompence should be glorious c. Pererius thus answereth to this place of Gregorie that he speaketh of the substance quantitie and qualitie of works in themselues which beeing compared with the celestiall glorie are not worthie thereof but as they are considered in Christ by whose vertue and merit they are made meritorious so are they worthie of that euerlasting reward to the same purpose also Tolet. annotat 6. Contra. But Gregorie must be vnderstood to speake of the works of the faithfull which receiue all their actiuitie worthines and acceptance from Christ and the Apostle likewise speaketh of the faithfull Rom. 8.18 I account that the afflictions of this present time are not worthie of the glorie which shall be shewed vs euen then the works and sufferings of the faithfull are excluded from meriting Faius 3. Now further that no works of the Saints are meritorious it may further be shewed by these reasons 1. there must be a proportion betweene the merit and the reward but betweene our works and the euerlasting reward there is no proportion the reward by many degrees exceeding the worthines of the best works 2. there are no good works without faith for without faith it is impossible to please God Heb. 11.6 wherefore whatsoeuer is promised to works per fidem consequimur we doe obtaine by faith 3. that which a man meriteth must be of his owne not of his of whome he meriteth now our good works are of God they are not of our selues and therefore by them we can not merit at Gods hand 4. that wherein men are endebted vnto God can not merit for then be should be endebted vnto vs not we vnto him for the wages is not of fauour but of debt Rom. 4.4 But all which we can doe is no more but our dutie we owe our best seruice vnto God as our blessed Sauiour saith When ye haue done all those things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to doe Luk. 17.10 But here some will answer that we are said to be vnprofitable seruants onely in respect of God because he is not profited or furthered by our seruice but yet good works are profitable to our selues Contra. True it is that good works are profitable because thereby we testifie our faith we doe good vnto others and make our owne saluation sure but it followeth not because they are profitable that therefore they merit eternall life Martyr they are as Bernard saith via regui non causa regnandi the way vnto the kingdome not the cause of the kingdome 4. Controv. Which are to be counted good workes v. 7. Which by continuance in good works seeke c. The Romanists doe not hold those onely to be good works which are commanded by God but such also as are enioyned by the Church and the gouernors thereof Concil Tridentiâ— sess 6. c. 10. And according to this rule they count the saying and hearing of Masse going in pilgrimage inuocating of Saints praying for the dead offering vnto images good works Contra. There are two euident rules to examine good works by 1. because God onely is good and the fountaine and author of
in chaunging it for some better thing 4. Wherefore the Apostle specially meaneth that all things that is all afflictions and tribulations shall be turned to the good of the Saints as Chrysostome interpreteth omnia etiam tristia includit in saying all he includeth also heauie things c. so Calvin Martyr Pareus with others though it be verie true that not onely afflictions but all things whatsoeuer shall fall out for the best And here Bernard well obserueth that all things so worke together vt inter haec omnia etiam quae nihil sunt numerentur c. that among all these things euen those are numbred which are indeed nothing as sickenes death and such like which haue no nature of their owne but are naturae corruptiones corruptions of nature 4. To those which loue God 1. the Apostle rather saith which loue God then which beleeue in God for these causes 1. for that the loue of God doth most shew it selfe in affliction when a faithfull man is willing to endure all things for the exceeding loue of God 2. and hereby Saint Paul doth distinguish a true faith working by loue from a sained faith which hath no such loue Mar. 3. and least any should thinke that by the merite of their loue toward God this benefit is obtained for all things to worke for the best the Apostle addeth which are called to shew that God first loueth them in calling of them before they could loue God Calvin and so the ordinarie gloss well noteth because the Apostle addeth which are called non aliunde est quà m à praedestinatione c. it is not from any other cause that all things worke together to their good then of predestination it is not of their merit 3. Origen whereas all things are said to worke together c. to them that loue God inferreth that to them which are not yet so perfit to loue God but reteine still the spirit of feare some things may fall out for the best but not all But though there may be diuerse degrees in the loue of God and so some more or lesse are made partakers of this benefit yet not onely some things but all to such as loue God shall fall out for the best so long as they remaine in the loue of God But if they haue not the loue of God at all then nothing shall be for the best but euen the good things shall fall out vnto their hurt as Chrysostome well collecteth that as to those which loue God etiam quae nocitura videntur euen those things which seemed hurtfull are for their profite so to them which loue not God quae profutura videntur damna sunt things which seemed to profite are hurtfull 5. Called of this purpose 1. Chrysostome Origen Theodoret Oecumenius doe vnderstand this not of the purpose of God but of man that God called those whom he foresaw to haue a purpose to consent vnto their calling But this is a very erroneous interpretation God in Scripture is said to call men not according to the purpose of men but according to his owne purpose as c. 9.11 that the purpose of God might remaine according to election 1. Tim. 1.9 Who hath saued vs according to his owne purpose and grace Ephes. 1.5 Who hath predestinate vs according to the good pleasure of his will in these and such other places this purpose is interpreted to be the purpose of God not of men and herein Tolet annot 31. and Pererius numer 107. doe well concurre together in giuing testimonie to the truth in reiecting the erroneous interpretation of the Greeke expositors 2. so then here the Apostle insinuateth a distinction of callings some are onely externall and not effectuall some are internall by the efficacie of grace according to the purpose of God so our Sauiour in the Gospell many are called but few chosen he speaketh of the externall calling onely but the Apostle here mentioneth the other effectuall calling which alwayes and onely followeth election Quest. 45. Of the meaning of these words v. 29. Those whom he knew before he also predestinate c. 1. They are deceiued which here doe vnderstand this foreknowledge of God of the foresight of their faith which should beleeue as Haymo quos praesciuit credituros c. whom he foresaw should beleeue them he predestinate so also Osiander with other Lutherans who doe hold election to depend ex prouisa fide of the foresight of faith whereas faith is the fruit and effect of predestination not the cause thereof whereof more followeth to be handled among the controversies 2. And as we make not Gods prescience here the cause of predestination so neither with Caietane doe we make predestination the cause of Gods prescience ratio quod sciat ill◠fore est quod volendo decrevit illa fore the cause that God knoweth things to come is because he willed and decreed them to be and Origen before had the like conceit in eo quod futurum sit id quod nondum est in hoc voluntas magis est quà m praescientia conditoris in this that what yet is not shall be therein the will rather of the Creator then his prescience is seene c. for in the order of nature first the knowledge of a thing which is in the vnderstanding goeth before the determination and decree which is in the will 3. Neither here doe we admit their distinction who would haue the foreknowledge of God onely to concerne the reprobate and predestination the elect and so they set praescites they which are foreseene or foreknowne against the predestinate for the Apostle here saith that God predestinate whom he knewe before then are not the wicked onely said to be foreseene of God but the elect also Beza nay Origen well obserueth that in the Scripture the wicked are not said to be foreseene of God at all not that any thing can escape Gods knowledge sed quia omne quod malum est scientia eius praescientia habetur indignum but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God 4. Some doe take this foreknowledge of God pro verbo elegendi for the word of electing as 1. Pet. 1.2 Elect according to the foreknowledge of God Calvin but here election and foreknowledge are distinguished foreknowledge goeth before election 5. Wherefore by prescience here we vnderstand not simply the foreknowledge of God but his foreacknowledging which is a knowledge with approbation the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knewe before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before in this sense it is said The Lord knoweth who are his 2. Timoth. 2.19 and Rom. 11.2 Hath God cast away his people whom he knewe before that is loued approoued for they had no good workes which the Lord did foresee thus Martyr Bullinger Pareus with others and Pererius significat scientiam approbationis it signifieth the knowledge of approbation disput 21. num
c. a deuout mind is not by any precepts so much framed to the obedience of God as by a serious meditation of his mercie as the Apostle saith Tit. 2.11 The grace of God c. teacheth vs to denie vngodlines 2. Doctr. Of the threefold will of God v. 2. What is the good will of God acceptable and perfect Paulus Burgens addit 2 hath this distinction of the will of God which is taken here for voluntas signi his signified or reuealed will that is the will of God for the thing willed which is prohibitionis praecepti consilij in forbidding commanding or counselling as if a man abstaine from euill which is forbidden therein he doth well but if he doe also the thing commanded now he doth also that which is pleasing vnto God if further he proceed vnto the counsels then he is perfect as our Sauiour said Matth. 19.21 to the young man If thou wilt be perfect goe and sell all thou hast c. This distinction may be admitted with this caution if counsels be vnderstood of things indifferent as for a man wholly to leaue the world and to giue all or halfe to the poore as Zacheus did and such like not to merit thereby but to shew our obedience and thankfulnes to God in such there must be needs acknowledged a greater degree of perfection 3. Doctr. Against curious questionists v. 3. The Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand aboue or beyond that which is meet to be vnderstood which may be vrged against curious and vnnecessarie questions of matters concerning religion such it seemeth the Church was much troubled with in S. Pauls time in so much that in sixe seuerall places in his two Epistles to Timothie he giueth him charge touching such contentious questions and vaine disputations 1. Ep. 1.4 c. 4.7 c. 6.5.20 2. Ep. 1.16.23 where he styleth such needlesse questions with the tearme of old wiues fables vaine disputations prophane bablings foolish and vnlearned questions Much like was that curious and needlesse endeauour of the schoole-Diuines in reducing all Diuinitie to intricate questions and idle and vaine speculations wherein I condemne not their commendable paines in the debating of doubtfull points fit to be discussed but in finding out new tricks and deuises and excogitating distinctions to obscure and corrupt the truth 4. Doctr. That no man must forsake his Ecclesiasticall function nor aspire aboue his reach Pet. Martyr applieth the former text against those which in times past did refuse or forsake the Ecclesiasticall functions to the which they were called who vnder pretense that they had not gifts sufficient but indeede either for feare of the troubles incident to those places or for loue of their own ease or pleasure did draw their necks out of the collar these he saith non sapere vt oportet they did not vnderstand as they ought But in these daies there is an other extreame which is admitted when men doe presume ambitiously vnto places aboue their reach and for the which they are in respect of gifts vnmeete neither doe these sapere vt oportet they are not wise vnto sobtietie neither doe keepe themselues within their line and compasse 5. Doctr. That the holy Ghost is God v. 3. As God hath dealt to euery man c. That which here is ascribed vnto God is elsewhere said to be the worke of the spirit 1. Cor. 12.11 All these things worketh the selfe same spirit distributing to euery one as he will seeing then it is God that distributeth these seuerall gifts and graces and it is the Spirit that so distributeth them it doth necessarily follow that the Spirit is God 6. Doctr. The Scriptures are the rule of faith from the which we must not swarue v. 6. Prophesie according to the analogie or proportion of faith c. This proportion or rule of faith is to be taken onely from the Scriptures as our Sauiour biddeth vs search the Scriptures Ioh. 5.39 to them as the line of truth must we haue recourse in all our teaching and preaching not one iot to decline the same as the Prophet Isai saith c. 8.20 to the law to the testimonie if they speake not according to this word there is no truth in them so Hierome saith quod non discendit de monte Scripturarum eadem facilitate contemnitur qua approbatur that which floweth not downe from the mountaine of the Scriptures is as easilie refused as approoued c. in c. 23. Matth. Doct. 7. That Christian religion expelleth not humane affections but onely directeth them v. 9. Hate that which is euill c. A Christian may retaine hatred but it must be exercised against that which is euill it is not then as the Stoicks were of opinion that in a wise man there are no passions or affections there are without question but tempered and qualified by grace that like as in an harpe when time and tune is applyed to the instrument consisting of wood or some such like thing and strings there is made pleasant harmonie so humane affections ruled by grace doe make a sweete consent Doct. 8. Of the order and degrees in the Church and commonwealth v. 10. In giuing honour goe one before another Among Christians then there are which must giue honour and some are to be honoured Christ will haue order kept in his Church God is not the author of confusion 1. Cor. 14.33 the inferiours must yeeld honour to the superiours the scholars to the teachers the people to their pastor they which are ruled to their governours this maketh against the Anabaptisticall confusion which taketh away the ciuill superioritie of one aboue another Doct. 9. That the Church of God shall neuer want enemies to persecute it v. 14. Blesse them which persecute you c. Then the godly shall neuer want persecutors to exercise their patience there are two things which the world hateth vnitie and pietie and all persecutions in the world are either for the truth or godlinesse sake wherefore seeing such is the lot of the Church of God in this world they must arme themselues with patience as the Apostle saith Heb. 10.36 You had neede of patience that after you haue done the will of God yee might receiue the promise Doct. 10. How and wherein we should loue our enemies v. 19. Auenge not your selues c. We must thus be affected toward our enemies 1. in louing them as Christ loued vs when yet we were enemies Rom. 5.10 2. in procuring their conversion as Ananias did Sauls Act. 9. 3. in praying for them as Stephen did for the Iewes 4. in taking heede of giuing them offence for which cause Iacob went away from Esau Gen. 27. 5. in bearing their wrongs as the Apostles did Act. 5. 6. in molifying them with gentle words as Abigail did Dauid 1. Sam. 25. 7. in ministring necessarie things vnto them as Elisha did to the armie of the Syrians 1. King 6. 8. in shewing compassion in their miseries as Dauid
be palpable ignorance a mans conscience beeing contrarie to the reuealed will and law of God bindeth not 3. But thus it will be obiected on the contrarie error and falsitie is not to take place and preuaile before the truth therefore an erroneous conscience should not bind Ans. 1. It simply bindeth not but for a time vntill the truth be fully knowne 2. and error and falsitie bindeth not sed quia creditur veritas because it is apprehended and beleeued as a truth Further it will be obiected If it be sinne for a man to goe against his conscience in a thing indifferent then he will be driuen into this perplexitie that whether he doe against his conscience or not he sinneth for if one should be perswaded that it is not lawfull to eate flesh he sinneth because he is in error though it be of infirmitie and if he should eate beeing otherwise perswaded in his minde he should sinne likewise in going against his conscience Ans. 1. Here is no absolute necessitie of any such perplexitie but onely an hypotheticall necessitie this error of the conscience beeing presupposed but it is not simply necessarie that he should sinne the one way or the other because he may cast off and leaue his error 2. and though there be an error committed both waies yet it is lesse to sinne of infirmitie and error of iudgement then wittingly offend as he doth which violateth his conscience 29. Quest. How our brother is said to be grieued and to be lost and destroied v. 15. v. 15. If thy brother be grieued c. 1. The Apostle in this verse vseth two effectuall reasons to mooue the stronger not to offend the weake the first is taken from the dutie of charitie which will not hurt or grieue an other as one member doth foster and cherish not hurt an other 2. he saith grieued which is lesse then to be scandalized if the lesse be against charitie then that which is greater much more 3. the brother is grieued diuers waies 1. Oecumenius thinketh he is grieued for the sharpe admonition and reprehension of the strong 2. or because seeing others to cate he by their example least he should be blamed is induced to doe the like and afterward grieueth at it Pareus 3. or he is grieued beeing by this meanes made to stagger and to doubt of the truth of the Catholike faith 4. or he is grieued thinking him to be a transgressor of the law that eateth Lyranus 4. And whereas he saith he walketh not according to charitie minus dicit plus significat he expresseth the lesse but in deede meaneth more for he walketh against charitie 2. Why doest thou destroy him with thy meate c. Here is an other reason taken from the daunger which is incurred by our weake brother as much as in vs lieth we cause him to perish for whome Christ died that he should not perish this reason is thus amplified by Chrysostome Christ refused not death for him thou ne cibos contemnis wilt not for thy brothers cause neglect thy meate Christ died for his enemie thou wilt not doe this for thy brother Christ died for all non luchraturus omnes though he should not gaine all quod suum est adimplevit yet he did that which belonged vnto him thou maist with thy meate winne thy brother and yet wilt not forbeare atque hoc cum sit ipse Dominus and Christ did this beeing Lord of all thou doest not this small matter beeing but his brother and fellow-seruant 30. Quest. Whether any in deede can perish for whome Christ died This doubt ariseth by reason of the Apostles words Destroy not him with thy meate for whome Christ died as though any could perish that Christ died for 1. Some doe thinke that one may perish in deede for whome Christ died dum fidem amittat qua cum vulnerata conscientia stare non potest c. while he looseth his faith which can not stand with a wounded conscience and so perish Osiander therein consenting with other of the Lutherans Chrysostome seemeth in this place to incline to the same opinion Christus tamet si non esset omnes luchraturus nihilominus pro omnibus mortuus est quod suum erat adimplens c. Christ though he was not to gaine all vnto him yet he died for all fulfilling that which was his part to doe c. Contra. But the contrarie is euident that they for whome Christ died in the counsell of God can not possibly perish 1. For of all that is giuen to Christ he looseth nothing Ioh. 6.39 but they are giuen to Christ for whome he dieth and they are of Christs sheepe whom none can take out of his hands Ioh. 10.28 2. neither can their faith which doe truly beleeue in Christ perish because they are sustained by Christ as he saith of Peter I haue praied for thee that thy faith faile not neither can the conscience of the faithfull be so wounded or wasted totally and finally but that faith though during that time obscured as in Dauid when he sinned against Vriah be not wholly extinguished 3. Chrysostome may be vnderstood to speake of the sufficiencie of Christs death that he died sufficiently for all which we acknowledge not of the efficacie that he died effectually for all for he saith he was not to gaine all and Augustine consenteth Electorum si quisquam perit fallitur Deus c. if any of the Elect perish God is deceiued but none of them doth perish quia non fallitur Deus because God is not deceiued lib. de corrupt grat c. 7. 2. Some by perishing here vnderstand nothing but to be offended and scandalized and take this to be an argument from a comparison that one should not pluris facere escam quam fratris salutem set more by meate then his brothers saluation which is hindred by the offence giuen vnto him and this argument is enforced by shewing the price and value of our brother for whome Christ died if Christ gaue his life to redeeme him much more should we giue a piece of flesh to helpe to saue him Beza annot to the same purpose Ambrose ex cuius morte quantum valeat fratris salus cognoscitur by whose death it appeareth how much the saluation of our brother is set by So Haymo by perishing vnderstandeth offending and scandalizing but to destroy is more then to offend and to perish or be destroied as the Apostle vseth this word in the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8.11 is more then to be offended the Greeke Scholiast interpreteth ne à fide eijcias least thou cast him out from the faith and then he which leaueth the faith must needes perish And like as to offend or cause our brother to stumble is more then to griue him so to destroy him is more then to offend or cause him to stumble for thus the Apostle proceedeth by degrees 3. An other sense is that he is occasio
c. for if Origens sense onely should be receiued it would be presupposed that first there must be patience and then God is induced by their patience to dwell with them 2. Here the Apostle doth attribute the same effects vnto God patience and consolation which before he gaue vnto the Scriptures but in a diuers manner for God is in deede the author of them sed verbo vt instrumento vtitur but he vseth the word as his instrument to worke them as Theophylact saith Deum cum sacris Scripturis vna largiri c. that God together with and by the Scriptures doth giue patience and consolation c. But God is the author and giuer of patience Philip. 1.29 To you it is giuen for Christ not onely to beleeue c. but also to suffer and of consolation 2. Cor. 4. which comforteth vs in all our tribulations 3. And S. Paul hauing shewed before the vse of the Scripture now thereunto ioyneth praier thereby signifying cum Scripturis nobis opus esse precibus that together with the Scriptures we had neede of praier that God would assist vs Oecumen for if in other things a man can doe nothing without Gods assistante much lesse can he profit by the reading of Scripture without Gods direction Origen whom Haymo followeth observeth that this was more then ordinarie prayer Paul after the maner of the Prophets and Patriarks whose blessings vpon their children are repeated in the Scripture benedictiones tribuit Romanis doth giue this benediction to the Romanes 4. S. Paul wisheth that they be of one minde among themselues where he toucheth all the causes of this concord the author and efficient cause God the materiall to be like minded the formall according to Christ the finall cause in the next verse that they may withone voice praise God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere to thinke the same thing 1. which some referre onely to the affection that euerie one idipsum de altero sentiat doe thinke the same thing of an other Theoph. vt sit idem sensus quod est charitatis that there be the same sense and opinion which is the part of charitie Pellican so also Beza that ye be mutually affected with one minde and Tolet giueth this reason because it is added one toward an other which sheweth it must be referred rather to the affection then vnderstanding 2. Chrysostome applyeth it to the care which one should haue of an others good vt quod pro se quisque curat c. that what euerie one is carefull of for himselfe he should therein take care for an other 3. Lyranus giueth this sense mecum desiderantes c. that yee should be like minded vnto me in wishing one an others profit 4. Pareus vnderstandeth consensum in fide a mutuall consent in faith that they be of one iudgement and opinion concerning the vse of indifferent things and other matters in question 5. But I rather with Haymo referre it both to the consenting in iudgement and concord in affection vt vnum sentiatis de fide spe charitate that they be of one sense and iudgement concerning faith hope and charitie 5. But the Apostle seemeth to wish a thing impossible that there should be such a generall consent in iudgement seeing that all men haue not the same gifts and S. Paul saith there must be heresies 1. Cor. 11.19 Ans. 1. Though God suffer heresies to be which are raised by Satans malice against the truth yet among the true members of the Church there may and ought to be one iudgement in the truth 2. and though some difference in matters indifferent may be found in the true Church of Christ yet this letteth not but that in the chiefe articles of faith and in fundamentall points there should be an agreement and consent 6. The Apostle adding according to Iesus Christ sheweth a difference of concord alia quaedam dilectio est there is an other kind of loue then in Christ and Origen well saith posset fieri vt in malitia aliqui vnanimiter consentirent vnum saperent in peius it may be that some in malice may consent with one mind and be of one iudgement to the worse c. 12. Quest. Of the end of concord which is to glorifie God the father of our Lord Iesus 1. The ende of our concord is to glorifie God and this concord consisteth both of the consent in heart and minde and in the agreement in outward profession which the Apostle here ioyneth together that with one minde and one mouth ye may glorifie God as S. Paul putteth them together Rom. 10.10 with the heart man beleeueth vnto righteousnes and with the mouth he confesseth to saluation 2. He saith not vt cantu boatu in templis glorificetis Deum that you glorifie God with roaring and singing in Churches as they doe in Poperie for there is a consent onely of voice without any agreement in heart Pellican 3. And seeing God is onely glorified where there is concord it sheweth that by discord Gods glorie is hindred both in themselues because their praiers vnto God want their due effect and in others which by their dissentions take occasion to blaspheme and speake euill of God 4. The Apostle addeth God and the father of our Lord Iesus Christ c. 1. He is the father of Christ both as he is God in his eternall generation and as man in his generation in time as he was borne of the virgin Marie but he is Christs God onely as he is man Haymo 2. this clause is added by way of limitation to distinguish the true God from the false gods of the heathen and by way of explanation that they must worship one God not as in the old Testament when as the doctrine of the Trinitie was not yet manifested but now as the father of Christ so they must glorifie one God not according to the prescript rule of the law but after the rule of the Gospel Tolet. 3. and hereby we are giuen to vnderstand that God can not otherwise be glorified then as the father of Iesus Christ for without him nothing is acceptable vnto God 13. Quest. Of the meaning of the 7. v. Receiue ye one an other as Christ receiued vs c. 1. By receiuing the Apostle vnderstandeth bearing helping one an other iudging charitably one of an other both the strong not to despise the weake nor the weake to iudge or thinke hardly of the strong 2. As Christ c. This note of similitude as sheweth not an equalitie in like degree but the qualitie of the thing that it be done in truth and sinceritie as Ioh. 17. Christ saith that they may be one as we are one c. there may be a likenes in the qualitie and manner though a difference remaine in the proportion and degree and therefore Socinus cavill is soone answered that Christ did not satisfie for vs by his death because we are here willed to receiue one
seemed rather to be common brothelhouses Gualter Controv. 2. The Church not alwaies visible and consisting of multitudes v. 5. The Apostle saluteth the Church which was in the house of Aquila and Priscilla so also he maketh mention of the Church in Philemons house Phil. 2. whereby it is euident that the name of a Church agreeth euen vnto a fewe gathered together in Christs name as our Blessed Sauiour promiseth that where two or three are gathered together in Christs name he will be in the middes of them Matth. 28. We must not then looke alwaies to finde out a Church by the outward pompe and glorie of it or by the multitude and great troupes and number of people as the Romanists make these the notes and markes of the Church see further Synops. Cent. 1. err 18.19 Controv. 3. All doctrine is to examined by the Scriptures Whereas the Apostle v. 17. willeth the Romanes to take heede of those which cause divisions contrarie to the doctrine which they had receiued the Rhemists giue this corrupt glosse in their annotations tht he biddeth them not to examine the case by Scriptures but by their first forme of faith and religion deliuered to them before they had or did reade any booke of the newe Testament Contra. 1. The doctrine which had beene preached among the Romanes was agreeable to the old Scriptures though there had beene yet no bookes of the newe Testament extant as S. Paul professeth that he said none other things then Moses and the Prophets did say should come Act. 26.22 and therefore the brethen of Berca are commended Act. 17.11 for searching the Scriptures and examining the Apostles doctrine thereby 2. yet it is verie probable that some of the Gospels were written at this time as Ieraeneus l. 3. c. 1. thinketh that S. Matthewes was and Hierome in catalog S. Markes 3. but it followeth not before the Scriptures were written they receiued their doctrine and faith by tradition when they had immediate direction from the Apostles therefore now when the Sriptures of the old and newe Testament are extant and no Apostles to direct the Church who were priuiledged not to erre we should leaue the written word of God and flee vnto vnwritten traditions Origen hath here an excellent saying vide quam prope periculis fiunt hi qui exerceri in divinis Scripturis negligunt ex quibus solis huinsmodi examinationis agnoscenda discretio est see how neere they are vnto danger which neglect to be exercised in the diuine Scriptures out of the which onely this examination is to be discerned and acknowledged Controv. 4. That Papists not Protestants serue their owne bellie Whereas the Apostle giueth this as a note of false teachers and seducers that they seeke rather to serue their bellie then Iesus Christ v. 18. our vnkind countreymen the Rhemists doe glaunce here at Protestants whom they falsely and blasphemously call heretikes That they seeke onely their owne profit and pleasure what soeuer they pretend But it is as cleare as the Sunne that they here take themselues by the nose and that they are the heretikes if euer any that serue their bellie and are cunning kators for their kitchin They may remember what Erasmus answear was to the Duke of Saxonie when he was asked his opinion of Luther that he medled with two dangerous things the Popes crowne and the Monkes belly witnesse also that pitifull complaint and supâ—â—icatioÌ„ of certaine Monkes to Henry the second that whereas they had before 13. dishes of meate allowed them to a messe their Bishop cut off three of them And are the friers of these dayes thinke you more sparing and pinching of their bellie let that factious crue of those makebates the trayterous Iudasites rather then Iesuites speake who in few yeares at la-flesh in Fraunce beside the sumptuous building of their Colledge which cost an 100. thousand crownes bestowed as much in their revennue a reasonable proportion to keepe a fat table and to fill their bellies Controv. 5. That Protestants are no schismatikes Whereas the Apostle giueth a double caueat v. 17. concerning seducers and false teachers that first they must be examined and obserued how they do bring in strange and nouell doctrine contrarie to the receiued truth and then they must be avoided and declined this doth iustifie the departure of the Protestants from the Church of Rome because it is a false and Antichristian Church and hath fallen away and played the Apostata from the faith of Christ and therefore we are to leaue them according to S. Pauls rule Tit. 3.11 A man that is an heretike after the first and second admonition avoid Controv. 6. Why the Gospel was kept secret so many yeares vnder the kingdome of Antichrist against the obiection of the Papists v. 25. By the revelation of the mysterie which was kept secret from the beginning of the world whereas the Papists obiect against the Protestants where was your Gospel 60. or 70. yeares agoe how commeth it to passe that it was so long kept secret and hid in the world is it like that God would haue his truth so long coÌ„cealed Herevnto we answear that as the Gospel of Christ was a long time folded vp in a mysterie till Christ came but then reuealed at Gods own appointment So it pleased God that the Gospel once preached to the world being by mens vnthankfulnes obscured shold liehid as a punishmeÌ„t of their ingratitude that loued lies rather then the truth yet should againe for the gathering together of the elect be revealed vnto the world at such time as seemed good vnto our gracious God Contr. 7. Against the Popish doxologie ascribing glorie with Christ vnto the virgin Marie v. 27. To God onely wise be glorie thorough Iesus Christ c. This was the holy vse of the Apostles to conclude with giuing praise to God only through Iesus Christ we may then iustly wonder at the superstitious impietie audacious presumption of the Romanists which vse a contrary stile ioyning Christ and the Virgin Marie together in their doxologies as Tolet thus concludeth his commentarie vpon this epistle sit gloria omnipotenti Deo gloriosâ—ssima mâ—tri eius glorie be to the omnipotent God and to his most glorious mother so Pererius concludeth laus Deo Dei genetrici semper virgini Mariae praise be to God and to the mother or bringer forth of God the euer virgin Marie And before him Bellarmine thus shutteth vp his controversiall disputes Praise be to God and to the Virgin his mother Marie But this superstitious doxologie of Papists may thus be refelled 1. the Creator and the creature are not to be coupled or sorted together in any religious act as it is in the Psalme 115. 1. not vnto vs Lord c. but vnto thy name giue the praise and S. Paul thus writing Rom. 1.25 who serued the creature rather then the Creator who is blessed for euer denieth all such praise and blessing to be done vnto
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.
the father Sonne and holy Ghost c. Therefore if no creature is to be worshipped much lesse an image which is the work of mans hands if not the liuing are to be adored much lesse the dead But here this obiection will be mooued if no creature is to be worshipped how then doe we adore Christ Chrysostome answeareth Nemo veneraturus regem dicit illi exuas purpuram c. no man comming to doe reuerence to the king saith put off thy robes So Christ beeing cloathed with our flesh is worshipped in and with our humanitie which is vnited vnto his Godhead in one person yet the originall and first cause of this adoration giuen vnto Christs humanitie proceedeth from his diuine nature adoration then beeing due vnto the person of Christ is yeelded vnto him both God and man Martyr Controv. 11. Of the vaine vse of popish pilgrimages v. 13. That I might haue some fruit Paul desireth to see Rome to the intent that he might receiue some fruit by them and they by him this was the ende of this his iourney and peregrination Much vnlike herein were the pilgrimages which in times past and now in many countreys are made to Rome Ierusalem and other places which are onely of a superstitious meaning to offer before some idol and to performe their vowes But the end of the travaile comming together of Christians should be for their mutuall edifying Mar. Controv. 12. None to be barred from the knowledge of Gods word v. 14. I am detter both to the Grecians and Barbarians seeing there was no nation so barbarous to whom the Apostle was not willing to impart the knowledge of the Gospell the Romanists are euidently conuinced of error that will not admit their lay people generally to the reading of the Scripture If the gospel of saluation must be communicated to all then the Scriptures also which containe the knowledge of saluation should be common to all Hyperius the booke â—â— the lawe was appointed to be read in the hearing of the people that they might learne and feare God Deuter. 31.12 see more Synops. Centur. 1. error 3. Controv. 13. Against diuerse hereticall assertions of Socinus touching the iustice of God v. 17. For by it the iustice of God is reuealed because in this place the iustice of God is taken for his benignitie and mercie shewed by Christ in the Gospell Socinus that blasphemous heretike taketh occasion thus to broach his errors 1. he saith that iustice beeing vndestood of God is neuer in Scripture set opposite to Gods mercie but the contrarie is euident Psal 5.6 thou shalt destroy them that speake lies here the Prophet speaketh of Gods reuenging iustice and in the next verse he compareth it with Gods mercie But I will come into thine house in the multitude of thy mercies 2. he affirmeth that that which is opposed to Gods mercie is not called the iustice of God but wrath indignation seueritie which is euidently refelled v. 31. they knowing the iustice of God that they which commit such things are worthie of death here the vengeance of God vpon sinners is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustice And yet more euidently Psal. 145.17 the Lord is iust in all his wayes and mercifull in all his workes here the iustice and mercie of God are compared together 3. further he saith that this iustice of God as it is set against his mercie is of two sorts there is one whereby he punisheth the wicked and obstinate sinners an other whereby he chasteneth euen those that are not altogether impenitent But herein is his error he maketh them two kinds of iustice which are but diuerse degrees of one and the same iustice for when God sheweth seueritie in punishing the wicked therein he exerciseth his strict and rigorous iustice and when he chastiseth sometime his owne children for their amendment he vseth the same iustice but in an other degree tempering his iustice with mercie and fauour Pareus Controv. 14 Against inherent iustice v. 17. The iustice of God is reuealed the Rhemistes apply this place against imputatiue iustice alleadging out of Augustine how it must be vnderstood of that iustice not which God hath in himselfe sed qua induit hominem but wherewith he endueth man when he iustifieth him Contra. 1. They doe not well translate the word induit which signifieth here not to endue but to cloath with and so man beeing iustified by faith is cloathed with Christs righteousnesse he is not iustified by any inherent righteousnesse in himselfe but by an imputed righteousnesse Rom. 4.6 2. And the Apostle doth expound himselfe Rom. 3.22 shewing that the iustice of God is by the faith of Iesus and Philip. 3.9 the Apostle renounceth his owne righteousnesse that he might haue the righteousnesse of God through faith Controv. 15. That the Sacraments doe not conferre grace Kemnitius out of this place v. 16. the Gospel is the power of God to saluation inferreth that the Sacraments doe no otherwise iustifie then the word preached that is excitando fidem by exciting and stirring vp our faith as in this sense the Gospell is said to be Gods power to saluation Bellarmine answeareth 1. that the Gospel is not here taken for the preaching of the Gospel but for the historie of the Gospel as of Christs incarnation and passion 2. if it be taken in the other sense it followeth not because the preaching of the word iustifieth onely by stirring vp faith that therefore the Sacraments iustifie the same way Bellar. lib. 2. de effect sacram c. 11. ration 4. Contra. 1. The Apostle speaketh not onely of the historicall narration of the Gospel but of preaching and publishing the same as it appeareth both by the words before going v. 15. I am readie to preach the Gospel to you that are at Rome and by the words following it is the power of God to saluation to euerie on that beleeueth but they cannot beleeue vnlesse they heare neither can they heare without preaching 2. the argument thus followeth from the greater to the lesse if that which is more principall in the worke of our saluation doe iustifie no otherwise then instrumentally in stirring vp faith namely the preaching of the word then that which is lesse principall cannot iustifie more but the word and preaching of the Gospell is the more principall for they beget faith which the Sacraments onely confirme and seale therefore the Sacraments doe not iustifie men us by conferferring of grace by the worke wrought Controv. 16. That faith onely iustifieth v. 17. The iust by faith shall liue out of this place where the verie iustice life and actiuitie of the soule is ascribed to faith we doe conclude that a man is iustified onely by faith for all is ascribed vnto faith Now the Romanists seeing this place of the Apostle to be so pregnant for iustification by faith onely seeke diuerse shifts to obscure the truth of this testimonie 1. Costerus Euchirid 170. saith that these words
the iust shall liue by faith haue no other meaning but this iustum secundum fidei norman vitam dirigere that the iust doth direct his life according to the rule of faith Contra. 1. He doth not place the words aright for thus are the words to be ioyned together the iust by faith shall liue so that by faith hath rather connexion with the first word the iust then with the last shall liue 2. the Apostle by life here vnderstandeth euerlasting saluation not our conuersion here as is said before v. 16. that the Gospell is the power of God to saluation to euerie one that beleeueth faith then bringeth to euerlasting saluation 2. The Rhemists haue this shift that faith together with workes must be here vnderstood to iustifie the Apostle saith not the iust shall liue by faith onely to this purpose also Bellarmine lib. 1. de iustificat c. 20. Contra. 1. If the whole life of the soule depended not vpon faith but partly vpon faith partly vpon workes then it might as well be said the iust shall liue by workes which were an absurd speach and not farre from blasphemie 2. the Apostle c. 3.28 excludeth works concluding that a man is iustified by faith without the workes of the lawe then to liue by faith is to liue onely by faith as we are iustified onely by faith without workes 3. Nowe although the iust liue by faith and not by workes yet faith liueth by workes it must be a liuely and effectuall faith working by loue by the which the iust man liueth and not a dead faith 3. Pererius here slyeth to their old distinction of iustification the first which is by faith the second is perfited by workes so faith is said to iustifie a man because it is exordium fundamentum radix iustificationis the beginning foundation and roote of iustification Perer. dâ—sput 8. in 1. ad Roman sect 46. Contra. 1. That which he calleth the second iustification is properly satisfaction which is the fruit of iustification as the Apostle saith Rom. 6.22 beeing now freed from sinne and made seruants vnto God you haue your fruit in holines and the end euerlasting life where the whole state of the faithfull man is diuided into these three parts his iustification and freedome from sinne which is by faith the fruit of his iustification which is holynesse and the ende or reward which is euerlasting life 2. to liue by faith sheweth that not the beginning but the perfection of our life is by faith and by nothing but faith as the Apostle saith the iustice of God is reuealed from faith to faith faith is the beginning and end of this iustice there is no time wherein saluation is giuen vnto any but by faith as Thomas expoundeth see before quest 42. 4. Bellarmine hath an other deuise he maketh this the meaning the iust shall liue by faith that is ex fide patienter expectare quae Deus promisit by faith he doth patiently expect those things which God hath promised So he would haue it vnderstood rather of patient wayting and expecting then of iustifying lib. 2. de effect sacram c. 9. Contra. This patient expecting of Gods promises is indeede a fruit of iustifying faith for it is the ground of things hoped for and he that is iustified by faith hath this grace also of patient expectation but to liue by faith comprehendeth more 2. and that by this phrase to liue by faith the Apostle vnderstandeth to be iustified by faith is euident Gal. 2.20 Thus I liue not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith if the Sonne of God c. 3. And whereas Bellarmine further obiecteth that the Prophets meaning from whom the Apostle taketh this saying is none other but to note their patience that waited for the Lords promises it hath beene shewed before qu. 44. that the Apostle keepeth the Prophets sense and doth most fitly apply this sentence to iustification by faith 5. But the Romanists against iustification by faith onely thus obiect 1. It seemeth a verie absurd thing to make men beleeue that they shall be iustified by faith onely without either satisfaction for their sinnes or the workes of righteousnesse by this meanes nothing could be easier then by faith to be saued 2. And this doctrine will make men presumptuous that they will care for no good workes and so there should be no more vse either of precepts to exhort them vnto the workes of pietie nor of threatnings to terrifie them from sinne Contra. 1. Though that faith neede no satisfaction for sinne in our selues nor good workes as helping vnto iustification yet it apprehendeth the satisfaction made by Christs suffering for our sinnes and workes are also necessarie as testimonies of our faith though not as helpes of our iustification neither is such a faith liuely and effectuall so easie a thing seeing man hath no power of himselfe to attaine vnto it vnlesse God doe giue it and to beleeue in Christ as a Christian ought is found to be the hardest thing in the whole world 2. Neither is this a doctrine of presumption nor yet doth it make voide precepts and comminations for faith though it require not workes as causes and helpes to saluation yet it cannot be without them as fruits and effects so that the lawe of faith establisheth the lawe of workes as the Apostle sheweth c. 3.31 doe we then make the lawe of none effect through faith God forbid yea we establish the lawe Pareus Controv. 17. How the Gospel is the power of God to saluation to everie one that beleeueth v. 16. This and such like places which ascribe iustification and saluation to faith as Ioh. 3.16 that whosoeuer beleeueth in him should not perish Act. 13.39 by him euerie one that beleeueth is iustified Bellarmine would thus elude 1. he saith that these Scriptures must be vnderstood negatiuely that without faith none are iustified not that onely by faith they are iustified 2. then by all are vnderstood all nations that there is no difference between Iew and Gentile but that one common way to saluation is propounded to them all 3. And it beeing applyed to euerie particular man the meaning is that not faith of it selfe alone but with other things as hope charitie iustifieth Bellar. lib. 1. de iustifie c. 22. Contra. 1. Yes these sayings hold affirmatiuely that faith is sufficient vnto saluation for our Sauiour saith Iohn 5. he that beleeueth c. hath euerlasting life and is passed from death to life that which giueth a man a present assurance and reall possession of euerlasting life is alone availeable to saluation 2. True it is that none of what nation soeuer are excluded but euerie one that beleeueth wheresoeuer is iustified this confirmeth the doctrine of iustification by faith that there is no other way to saluation either for Iewe or Gentile 3. And if the Gospell be the power of God to saluation
order of placing the Epistles and why this to the Romanes is set first 20. qu. Vnto whome this Epistle to the Romanes was written and from whence 21. qu. Of the excellencie and worthines of this Epistle Questions vpon the first Chapter Quest. 1. Why Paul setteth his name before this Epistle 2. qu. Of the two names of the Apostle Saul and Paul what they signifie 3. quest Vpon what occasion the name Saul was turned to Paul 4. qu. At what time the Apostles name beganne to be called Paul 5. qu. In what sense Paul calleth himselfe the seruant of Iesus Christ. 6. qu. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Ioh. 15.15 7. qu. How S. Paul saith called to be an Apostle 8. qu. Of the office and calling of an Apostle what it is 9. qu. Diuers points wherein consisteth the excellencie of the Apostleship 10. qu. How S. Paul is said to be set or put apart for the Gospel of God 11. qu. Of the description of the Gospel 12. qu. Whether the Gospel be comprehended in the old Testament 13. qu. How Christ is saide to be made of Dauid after the flesh 14. qu. How it can be shewed that Christ was borne of the seede and posteritie of David 15. qu. Whether Christ descended of David by Salomon or Nathan 16. qu. Of the meaning of these words v. 4. declared mightily to be the Sonne of God c. 17. qu. Of the meaning of these words declared to be the Sonne of God in power 18. qu. Of these words according to the spirit of sanctification v. 4. 19. qu. Of these words by the resurrection of the dead 20. qu. Of these words v. 5. By whome we haue receiued grace and Apostleship 21. qu. Of the persons whome the Apostle saluteth To all you that be at Rome c. 22. qu. What the Apostle vnderstandeth by grace and peace v. 7. 23. qu. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 24. qu. How the faith of the Romanes was published through the world 25. qu. Of the singular faith of the Romans 26. qu. Whether the Church of Rome were first founded by S. Peter 27. qu. The place Act. 28.21 reconciled 28. qu. Whether this be an oath God is my witnesse v. 9. 29. qu. Whether it be lawfull to sweare and vpon what occasion 30. qu. How Paul is said to serue in the spirit 31. qu. What prosperous iourney the Apostle meaneth v. 10. 32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes 33. qu. Of the impediments whereby Saint Paul was letted to come vnto the Romans 34. qu. Why S. Paul expresseth not the cause in particular what letted him 35. qu. Whether Saint Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 36. qu. How S. Paul was a debter vnto all v. 14. 37. qu. Whom S. Paul vnderstandeth by the Grecians and Barbarians 38. qu. How Paul is not ashamed of the Gospel v. 16. 39. qu. What the Gospel or Evangel signifieth 40. qu. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth 41. qu. Of the difference betweene the Law and the Gospel 42. qu. Why the Iewes are named before the Grecians v. 16. 43. qu. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 44. qu. Of the meaning of these words v. 17 is reuealed from faith to faith 45. qu. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue 46. qu. Whether S. Paul in citing this saying followeth the Prophets sense 47. qu. How the wrath of God is saide to be reuealed from heauen against all vnrighteousnes 48. qu. What it is to withhold the truth in vnrighteousnes v. 18. 49. qu. What the Apostle meaneth by these words v. 19. That which may be knowne of God is manifest in them 50. qu. Of the waies and meanes whereby the Lord doth manifest himselfe vnto men 51. qu. What invisible things of God the Apostle speaketh of and how they are made knowne vnto vs. 52. qu. Of the knowledge which the Philophers had of God and by what meanes they attained vnto it 53. qu. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of S. Paul 54. qu. Of the meaning of these words that they should be inexcusable v. 20. 55. qu. Whether there is any naturall knowledge of God in man 56. qu. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 57. qu. Whether any of the Philosophers were saued by that naturall knowledge which they had of God 58. qu. Seeing that the naturall knowledge which the Heathen had was not sufficient vnto saluation how are they thereby made inexcusable 59. qu. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 60. qu. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 61. qu. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 62. qu. Of the diuers kinds of idolatrie among the heathen in worshipping the images of men and beasts v. 23. 63. qu. Of the grosse idolatrie of the heathen in worshipping the images of men beasts v. 23. 64. qu. How God is saide to haue deliuered them to their owne hearts lusts v. 24. 65. qu. How the Gentiles are saide to defile their bodies in themselues 66. qu. How they worshipped the creature rather then the Creator 67. qu. Of the vnnaturall sinnes of the heathen 68. qu. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 69. qu. How the Gentiles are said not to regard to know God v. 28. 70. qu. What it is to be deliuered vp to a reprobate minde 71. qu. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle v. 29 30. 72. qu. Of the order obserued by the Apostle in the particular enumeration of the sinnes of the Gentiles 73. qu. Of the particular sinnes of the Gentiles here rehearsed by the Apostle 74. qu. Of the true reading of the last vers 31. and the meaning thereof 75. qu. What a dangerous thing it is to be a fauourer and procurer of sinne in others 76. qu. How one may be accessarie to an others sinne 77. qu. Whether all the Gentiles were guiltie of the sinnes which are here rehearsed by the Apostle Questions vpon the second Chapter 1. qu. To whome the Apostle here speaketh Wherefore thou art inexcusable O man 2. qu. Whether one offend in iudging an other wherein he is guiltie himselfe 3. qu. Of these words v. 2. Wee know that the iudgement of God is according to truth 4. qu.
Whether a Iudge be bound herein to be like vnto God to iudge according to the truth which he knoweth 5. qu. Of the reasons why the Lord vseth patience and forbearance towards sinners 6. qu. Whether the leading of men to repentance by Gods long suffrance argueth that they are not reprobate 7. qu. How the bountifulnes of God in leading men to repentance and the reuelation of his wrath spoken of ch 1.18 may stand together 8. qu. How God is said to harden the heart seeing the wicked doe harden their owne hearts 9. qu. Whether hardnes of heart and finall impenitencie be a speciall kind of sinne 10. qu. Whether it stand with Gods iustice to punish twice for the same sinnes 11. qu. Whether euery one shall be rewarded according to his works 12. qu. How it standeth with Gods goodnes to punish euill with euill 13. qu. Of the true reading of the 7. vers 14. qu. What the Apostle meaneth by patience of good works 15. qu. What glorie honour and immortalitie the Apostle speaketh of v. 7. 16. qu. How it standeth with Gods iustice to punish eternally sinne temporally committed 17. qu. How eternall life is to be sought 18. qu. Whome the Apostle meaneth by contentious and such as disobey the truth 19. qu. Of the punishment due vnto the wicked indignation wrath tribulation anguish c. v. 8. 20. qu. Why the Iewe is set before the Grecian 21. qu. What Iewes and Gentiles the Apostle here meaneth 22. qu. Of the diuers acception of the word person v. 11. 23. qu. How God is said not to accept the persons of men 24. qu. Of the meaning of these words v. 22. As many as haue sinned without the law shall perish without the Law 25. qu. Of the occasion of these words v. 13. The hearers of the Law are not righteous before God but the doers shall be iustified 26. qu. Of the meaning of these words Not the hearers of the Law c. but the doers shall be iustified v. 13. 27. qu. How the Gentiles which had not the Law did by nature the things contained in the Law 28. qu. How any thing can be said to be written in the heart by nature seeing the mind is commonly held to be as a bare and naked table 29. qu. Of the Law of nature what it is 30. qu. What precepts the law of nature containeth and prescribeth 31. qu. What the law of nature was before and after mans fall and wherein they differ 32. qu. Whether the light of nature though much obscured can altogether be blotted out of the mind of man 33. qu. Whether ignorance of the law of nature in man doth make any way excusable 34. qu. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ. 35. qu. Of the testimonie of the conscience the accusing or excusing of the thoughts 36. qu. Why the Apostle maketh mention of the day of iudgement v. 16. 37. qu. Why it is called the day and of the application of other words v. 16. 38. qu. Whence the Iewes were so called v. 17. Behold thou art called a Iewe. 39. qu. Of the priuiledges of the Iewes here recited by the Apostle 40. qu. How the Iewes are said to commit sasacriledge v. 22. 41. qu. How the name of God was blasphemed by the Iewes and whether this testimonie be rightly alleadged by the Apostle 42. qu. In what sense the Apostle saith Circumcision is profitable v. 25. 43. qu. How circumcision was availeable for infants 44. qu. What vncircumcised the Apostle here speaketh of whether such of the Gentiles as were conuerted to the faith and what keeping of the lawe he meaneth 45. qu. Of the explanation of certaine terms here vsed by the Apostle and of the letter and spirit 46. qu. Of two kinds of Iewes and two kinds of circumcision v. 28. Questions vpon the third Chapter 1. qu. Of the priviledges of the Iewes and of their preheminence before the Gentiles 2. qu. How mens vnbeleefe cannot make the faith of God without effect 3. qu. How God is said to be true 4. qu. How euery man is said to be a liar 5. qu. Whether euery man can be said to be a liar 6. qu. How the Prophet Dauid is to be vnderstood saying euery man is a liar Psal. 116.11 7. qu. Of the occasion of these words cited our of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned 8. qu. Of the diuers acceptions of this word iustified 9. qu. Of the meaning of these words That thou mightest be iustified in thy words and ouercome when thou iudgest 10. qu. Whether a man may doe euill and commit sinne to that end to set forth Gods iustice 11. qu. Of the meaning of the 5 6 7 8 verses 12. qu. Whether none euill is to be done at all that good may come thereof 13. qu. Whether God doe not euill that good may come thereof in reprobating the vessels of wrath to shew his power 14. qu. In what sense the Apostle denieth the Iewes to be more excellent then the Gentiles v. 9. 15. qu. Of the meaning of certaine phrases which the Apostle vseth v. 9. We haue alreadie prooued and Vnder sinne 16. qu. Whence the Apostle alleadgeth those testimonies v. 10. to 18. 17. qu. Of the matter and order obserued by the Apostle in citing those testimonies 18. qu. How none are said to be iust seeing Noah and other holy men are reported to haue bin iust in their time 19. qu. Of the particular explication of the sinnes wherewith the Apostle here chargeth both Iewes and Gentiles 20. qu. v. 19. Whatsoeuer the Law saith what is here vnderstood by the Law and how diuersly this word is taken 21. qu. It saith to them which are vnder the Law who are here vnderstood to be vnder the law 23. qu. How no flesh is iustified by the works of the law v. 20. 24. qu. How the Apostle here denieth iustification by works seeing he said before c. 2. v. 13. that the doers of the Law are iustified 25. qu. How by the Law came the knowledge of sinne 26. qu. Of the meaning of these words The righteousnesse of God is made manifest without the law 27. qu. How the righteousnes of faith had witnes of the Law and Prophets 28. qu. Of these words v. 22. The righteousnes of God by the faith of Iesus Christ vnto all and vpon all 29. qu. What it is to be depriued of the glorie of God v. 23. 30. qu. Of iustification freely by grace v. 24. 31. qu. How God is said to haue purposed or set forth Christ to be our reconciliation 32. qu. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 33. qu. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 34. qu. What is meant by sinnes that are past v. 25. 35.