iudgements from heauen tanquam è sublimi loco as out of an high place in the sight of all Faius so manifest that no man can denie it Beza 7. But the best sense is that men shoud not thinke these plagues sent vpon the world to be ordinarie and naturall though God therein may vse naturall and secondarie causes sed à Deo inflicta but that they are inflicted of God Martyr Pareus 5. Vpon all vngodlinesse 1. Origen restraineth this clause that though the wrath of God be said to be reuealed against all impietie non tamen in omnes homines yet not against all men but onely against those among the Gentiles which had the knowledge of the truth such were their wise men and Philosophers 2. But Tolet by diuerse reasons sheweth that all the Gentiles are here comprehended whether the wise or vnwise 1. by the generalitie of the words against all impietie and vnrighteousnesse 2. because they all had the knowledge of God by the creatures 3. v. 26. the Apostle maketh mention of their women whom he would not haue counted among the Philosophers and wiser sort 4. the Apostles intent is to prooue that all the Gentiles were vnder the wrath of God and therefore also the knowledge of the Gospel and of faith in Christ was necessarie vnto all both the wise and vnwise 3. but as Tolet here reasoneth well so yet herein he is deceiued he thinketh as this sentence concerneth all the Gentiles so the former that the iust shall liue by faith he taketh to be meant onely of the Iewes whereas v. 17. the Apostle made euident mention both of Iew and Grecian that the Gospel was the power of God to saluation to euerie of them that beleeued Faius 6. All impietie and vnrighteousnesse 1. Tolet following Theodoret thinketh that these two are applyed to idolatrie which is both impietie because it denieth vnto God his worship and iniustice in giuing that which is due vnto God vnto idols 2. But the vsuall interpretation is better which Origen also hath impiet as peccare in Deum est iniquit as in homines impietie is to sinne against God iniquitie against men so also Chrysostome non de dogmatis tantum dicit sed de vita he speaketh not onely of the errors of doctrine but of the sinnes of the life c. So impietie comprehendeth the transgressions against the first table vnrighteousnesse against the second Pareus 3. some by all impietie c. vnderstand all impious and vnrighteous persons Perer. rather it signifieth super omnes impietatis partes c. vpon all the partes of impietie and vnrighteousnesse Gorrham whereof these two reasons may be yeelded 1. that none should be excepted though they seemed neuer so righteous they might haue some impietie in them Beza 2. and to shew the obiect of Gods wrath which was not properly men but the impietie and vnrightousenesse of men Pareus Quest. 48. What it is to withhold the truth in vnrighteousnesse v. 18. 1. Anselme vnderstandeth this of those qui veritatem id est Dei scientiam habent tamen male vivunt which haue the truth that is the knowledge of God but yet doe liue ill 2. Basil of those qui donis Dei ad proprias voluntates abutuntur which hauing the gifts of God doe abuse them to their owne pleasure But the first restraineth this word veritie or truth as though it onely concerned the knowledge of diuine things whereas there is a truth also in moral duties the second seemeth onely to include those which sinne malitiously and of set purpose whereas all the Gentiles were guiltie of this in detayning the truth in vnrighteousnesse 3. Oecumenius expoundeth it of those which did know the truth in themselues and did keepe it in ne alys splendeat that it should not appeare vnto others But in this sense onely the Philosophers and wise men among the heathen should be touched whereas S. Paul sheweth what was the condition of all the Gentiles in generall 4. Augustine Ambrose Chrysostome Hayme doe specially apply it to the knowledge of God which the Gentiles had by the creatures and abused it in leauing the Creator and worshipping the creature quod per opera Dei cognovisti per opera hominum perdidisti that which thou knewest by the works of God thou hast lost by the handieworke of men August serm 55. de verbo Domini secund Ioan. And Chrysostome thus resembleth it like as one hauing the kings treasure committed vnto him to bestowe in the kings affaires should spend it vpon harlots and other Iewde persons so also Tolet. Perer. But in this sense the Apostles reason should be too much restrained who spake before of all impietie and vnrighteousnesse both against God and man 5. By truth then we here better vnderstand veras notitias de Deo colendo proximo diligendo the true notice both of worshipping God and louing our neighbour such as the Gentiles had by the knowledge of nature which notice of the truth they by their owne concupiscence and vnrighteousnesse abused and did contrarie things to this their knowledge both in their duties toward God and their neighbours Pareus Martyr Hyperius And here the Apostle vseth a sic similitude taken from Tyrants who oppresse the innocent and imprison them so the Gentiles did as it were imprison the truth which they had by nature in their owne corrupt affections which were as setters gives vnto the truth which would haue shewed it selfe but was kept vnder 6. But seeing the truth is powerfull and prevalent why should it be kept vnder more at one time then at an other Ans. The truth is alwaies powerfull but the difference is not in the truth it selfe but in the instrument which we vse in apprehending it our naturall strength is of small force but when the grace of God assisteth vs then the truth breaketh forth and can be no longer kept vnder Martyr 49. Quest. What the Apostle meaneth by these words v. 19. That which may be knowe of God is manifest in them c. 1. The Apostle here preuenteth an obiection for whereas he had said that the Gentiles did hold the truth in vnrighteousnes it might be obiected that they had not the knowledge of the truth at all the Apostle therefore sheweth that they had the knowledge of God by the light of nature and by the sight of the creatures Pareus 2. Chrysostome Oecumenius likewise Ambrose Augustin this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of God they restraine vnto the knowledge of the creatures making the next verse an exposition of this the inuisible things c. are seene by the creation But the Apostle euidently distinguisheth this knowledge from that for this is saide to be manifest in them the other is without them here therefore he meaneth that naturall light and those principles of truth both concerning God that he is and what he is and touching morall equitie which are by nature imprinted in the minde Pareus
weakenesse came vpon them by their owne apostasie and falling away from God and that light which they had they depraued neither did they acknowledge their infirmitie but became vaine and foolish in the opinion of their owne strength neither is God debter or bound vnto any but bestoweth his graces freely 2. Pererius disput 16. insisteth onely vpon the first part of this answeare shewing that there is a double kind of ignorance vna est causa culpae one kind of ignorance is that which is the cause of fault or sinne and this excuseth there is an other cuius causa culpa est the cause whereof is our fault and this excuseth not and such was the ignorance of the heathen which was caused by their owne wilfull neglecting and abusing of the light of nature giuen vnto them 3. Peter Martyr hath yet a further answer he distinguisheth between the ignorance of the heathen and their imbecillitie or weakenesse this the heathen would not haue pretended because they ascribed all vnto freewill and therefore they would not haue complained of want of strength the Apostle then toucheth that which was most likely to haue beene obiected by thē namely their ignorance sheweth how euen in that behalf they were also inexcusable c. But seeing as is shewed before euē their natural knowledge was insufficient to saluation the same doubt remaineth stil therfore those two other exceptions concerning their imbecillitie which P. Martyr mentioneth as that it happened by their owne default and that they did not practise that little knowledge which they had but abused it may also be admitted touching their ignorance as before Pareus answeared sufficiently 4. Hereunto further may be added that distinction of ignorance which Gryneus borroweth from Augustine not eueris one which is ignorant is excused sed is solùm qui non habuit vnde disceret but he onely that had not whence to learne And therefore S. Paul excuseth himselfe by his ignorance that he persecuted Christ I did it ignorantly thorough vnbeleefe 1. Tim. 1.13 But such was not the ignorance of God which the Gentiles had hauing naturall meanes offred vnto them which they depraued and abused Quest. 59. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 1. Some thinke that in Scripture that ignorance which is caused by a mans owne fault when he may haue knowledge if he will himselfe it is called by the name of science and knowledge in Scripture as Ioh. 7.28 Christ saith to the Iewes ye both know me and whence I am because they might haue knowne if they would Iustin. resp 140. ad 44. Gentium so also Photius and Sedulius But this is not the Apostles meaning here for he saith not when they might haue knowne God but when they knewe God they therefore had some knowledge of him 2. Some thinke that they had the true knowledge of God but they against this knowledge malitiously and against their owne conscience worshipped other gods so Ambrose Anselm But 1. it cannot be shewed that any of the Philosophers no not they which come nearest vnto the truth had the true knowledge of God for euen Socrates Plato Seneca allowed the worship of the heathen gods and practised it as is before shewed qu. 57. and if any of them thought that the images were no gods yet those which they worshipped were either deuils or Angels as Athanas. sheweth orat cont idol 2. the Apostle here saith that they became vaine in their imaginations which sheweth that they were without the true knowledge of God Anselm answereth that they had once the true knowledge of God and afterward lost it But the Apostle saith otherwise that they did withhold the truth in vnrighteousnesse v. 18. they lost not that knowledge of the truth which they had but suppressed it and kept it vnder with their vaine imaginations 3. Origen seemeth to thinke that they were vtterly voide of all true knowledge of God dum formas imagines requirunt in Des in semetipsis imaginem Dei perdiderunt while they imagined formes and images to be in God they lost in themselues the image of God for there were some Philosophers which held God to be a spirit without any forme or image 4. Some whereas it is said Ioh. 1. the world knewe him not and yet here the Apostle saith when they knewe God c. giue this solution that the world knewe the onely God but not the Sonne Gorrham But the Apostle speaketh here onely of such knowledge of God as naturally may be attained vnto but the knowledge of the Trinitie exceedeth the strength of nature 5. Wherefore the Apostle is thus to be vnderstood that they knewe the true God in part but not perfectly they held some truths concerning the diuine nature but they mingled many vntruthes and falsities therewith they acknowledged a God but they either denied his prouidence and power or they communicated the duine honour vnto others which were not gods and thus they knewe him and yet knew him not In this sense Christ said to his Apostles Ioh. 14.4 Whether I goe ye knowe and the way ye knowe and yet Thomas saith immediately Lord we knowe not whether thou goest how then can we knowe the way So they knewe Christ because they sawe him and he was among them but yet they knewe him not perfectly his power they as yet did not fully vnderstand So the Gentiles knew God in some sort but such an one as he was they did not knowe Augustine to this purpose giueth instance in one of their chiefe Philosophers Hermes Trismigestus how he confesseth many things of the true God the maker of the world tamen obscuritate cordis ad ista delabitur c yet by the darkenesse of his heart he falleth to say that he would haue men subiect vnto those gods which are made by men Beda ex Augustin so they kept the truth as the same Augustin saith in doctrina multis falsitatibus permixta in doctrine mingled with many falshoods And though some among the heathen did hold certaine true principles of God yet there were others more grosse and foolish and were vtterly ignorant of the diuine nature taking the fire wind starres and such like to be gouernours of the world as it is in the booke of wisdome c. 13.1 2. see before of this matter quest 52. Quest. 60. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 1. Did not glorifie him as God this word to glorifie is taken two wayes either to conceiue an honourable opinion of God and to magnifie him and set forth his praise as Ioh. 11.4 this sickenesse is not vnto death but for the glorie of God that the Sonne of God may be glorified thereby or it signifieth the worship due vnto God as Isay. 43.23 Neither hast thou honoured or glorified me with thy sacrifices Theodoret so likewise Chrysostome and Origen seeme to take it in the first sense
Sathan as a minister of Gods vengeance and they themselues as willingly precipitating themselues into all vncleannes So God deliuered vp his Sonne vnto death and the Iewes also in one and the same action God is iust and man guiltie quia in vna re quam fecerunt causa non est vna ob quam fecerunt because in one ende the same thing which they did there was not one cause for the which they did it August See more of this question Hexapl. in Exod. c. 11. qu. 15. to qu. 28. where it is discussed at large 65. Quest. How the Gentiles are said to defile their bodies in themselues v. 24. 1. Chrysostome thus interpreteth propria corpora inter seipsus debonestarâ— solitos that they were accustomed to defile their bodies betweene themselues so also Erasmus Vatablus and Beza Theophylact readeth à seipsis of themselues but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in themselues as the vulgar Latin translateth so also Calv. Pareus 2. Some retaining this reading by in themselues vnderstand that kind of pollution and vncleannes which men commit with themselues not with any other person Ansel. Garr or there are three kinds of sinnes of vncleannes against naâ—ure either the same partie with himselfe worketh vncleannes or with an other person of the same sexe but of the same kind as man with man or with an other kind as man with beast the first of these is signified here Lyranus 3. Some thinke that the Apostle speaketh of such vncleannes which was committed by themselues one with an other Osiand but that is spoken afterward 4. Tolet taketh this to be vnderstood not of sinnes against nature but of adulterie fornication and such like that first they fell into peccata simplicia into simple sinnes then as they exceeded in idolatrie so they fell into more grosse sinnes 5. But this is better vnderstood generally of all kind of pollution and vncleannes naturall or vnnaturall which was committed in themselues that is against their owne bodies for other sinnes are committed without the bodie but the sinne of vncleannes defileth the bodie and such doe sinne against their owne bodies as the Apostle sheweth 1. Cor. 6.28 And so Augustine distinguisheth betweene flagitium and facinus the first is that which one committeth against himselfe in defiling his owne bodie and soule the other is in hurting of an other Pareus 6. And this was the iust recompence of retalion that as they had dishonoured God so they should dishonour themselues and like as they had turned God into the similitude of beasts and beasts into gods so they themselues should be giuen ouer to beastly affections Faius 66. Quest. How they worshipped the creature rather then the Creator 1. So readeth the vulgar Latin and the Syrian translator but vpon this reading it would follow that they worshipped the Creator but not so much as the creature and the same inconuenience followeth to read aboue the Creator Chrysost. Vatabl. but the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth beside the Creator as Cyprian well giueth the sense relicto Creatore the Creator beeing forsaken lib. 3. contr Iudaeos c. 10. and Hilarie praeterâ—â— Creatore the Creaâ—or beeing omitted so also Beza 2. Tolet here noteth that they committed two things in their idolatrous worship vnum ad intellectum alterum ad voluntatem spectat one concerneth the vnderstanding in the error of their mind they changed the truth of God the true worship of God into a lie that is a lying image the other was in their will and affection in worshipping the creature But Gryneus addeth a third degree which was in their action for he distinguisheth these two they worshipped and serued the first he applieth vnto the inward veneration and worship the other to their outward seruice 3. By the creature is not onely here vnderstood such things as were and had an existence in the nature of things as the Sunne the Moone the starres but they did also worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as had no beeing which were of three sorts either such as neuer were in the world but were imagined gods and goddesses as Venus Pallas Herculius Febris and such like or such as were sometime in the world but were now dead and not in the world as Hercules Romulus so Faius and they worshipped some things of dâ—uers shapes which neuer were nor could be in the world as Iuppiter of Lybia had a rammes head and Anubis of Egypt a dogges head the Faunes and Satyrs had goates feete the Naâ—ades and Tritâ—â—â— had a mixt shape of men and fishes Aretius by the creature then is vnderstood whatsoeuer beside the Creator which they worshipped 4. Whereas the Apostle addeth which is blessed for euer Chrysostome well noteth nullâ— ille ex hac impietate daâ—â—no afficitur c. that God notwithstanding this contumelie offered him by idolaters sustanied no losse thereby he still remained blessed for euer and that it is said for euer a difference is shewed betweene the honour of God which remaineth invioâ—able for euer and the honour of idols which remaineth but for a time Gorrh. 67. Quest. Of the vnnaturall sinnes of the heathen 26. For this cause God gaue them vp c. 1. Aretius taketh this to be but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 further explanation of that which the Apostle had spoken of before but it is rather an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exaggeration rather and amplifications for it is more to be giuen ouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto passions then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the lusts of the heart for they differ in three things 1. the passion here signifieth a 〈◊〉 defeate of the minde which could not be remooued whereas the lust of the heart was not yet perfected Faius 2. by the lust is signified their vncleane desires but here the Apostle also speaketh of their vncleane acts Pareus 3. and before the Apostle touched such vncleannes as defiled the bodie but now they are giuen ouer vnto such vile affections as also defile the mind deprauing it of the vse of reason Tolet. 2. How the women did change the naturall vse may seeme strange Theophylact thinketh it was obscaenum aliquid quod nec dici fas est some obscene thing that is not to be vttered Lyranus so also Tolet and before them Ambrose and Anselmo vnderstand it de commistione foeminarum inter se of the commixtion of women among themselues as the men were defiled betweene themselues But rather here the naturall vse is to be referred vnto the organe and instrument of generation when the women did prostitute themselues the â—en exercising praeposterum sterilem venerem preposterous and sterilous venerie Osiand Sodomiticos concubitus or they companied with men as Sodomites Pareus and as Augustine saith when the males abused ex parte corporis quae non ad generandum instituta est that part of the bodie in the female which was not
existimaret least any should thinke that he did glorie plus quam veritas facti exigebat more then the truth of the thing required the Apostle sheweth that what he glorieth in was truely effected Tolet but the force lieth not in the word wrought as shall be shewed afterâ—ard 4. Origen placeth the force in this word by me as it hath relation vnto others quae loquor non sunt alieni operis verba what I speake are not the reports of other mens labours and this sense Erasmus approoueth as best agreeable to that which followeth v. 20. that he did not build vpon an others foundation but still this fitteth not the Apostles purpose here who intendeth onely to shew how he had wherein to glorie in Christ not comparing himselfe to others 5. Chrysostome in an other sense interpreteth these words by me of his owne workes omnia Dei esse ostendit nihil suijpsius he sheweth that all was of God and nothing of himselfe so Pet. Martyr nolle de 〈◊〉 rebus gloriari he will not boast of his owne doings nequid de seipso dicere ausit that he dare not speake any thing of himselfe whereof Christ was not author 6. Theophylact putteth both these last senses together non insolens praedico quod ipse non gesserim quin potius nil ipse confeci I doe not insolently publish that which I haue not done my selfe or rather it is not I that haue done it but God vsing me as the instrument 7. As this last sense is not much to be misliked yet the greatest emphasis lieth in Christ what Christ hath not wrought by me for the Apostles purpose is not so much to shewe by what instrument Christ wrought as by him not by others by him assisted by grace not working of himselfe as who it was that wrought all things in him namely Christ. So then as in the former verse he shewed in whom he gloried namely in Christ and in what or for what things belonging to God so now he proceedeth to prooue both these first who it was that wrought in him Christ and then what things he wrought by him as it followeth in the next verse Pareus Quest. 24. Of the things which Christ wrought by S. Paul as signes wonders how they differ v. 19. In word and deede c. These words must not be ioyned with the obedience of the Gentiles but with the former words which Christ hath not wrought by me c. in word and deede 1. the latter Chrysostome vnderstandeth of S. Pauls conuersation that both by his doctrine and life he converted the Gentiles 2. the most by deeds vnderstand his miracles as Origen opere signorum by the worke of signes Haymo factis miraculorum by the deeds of miracles so also Lyranus Tolet and of our writers Martyr Osiander Hyperius with others but the Apostle speaketh of signes and wonders afterward 3. Gualter vnderstandeth by deed indefessam industriam assiduos labores his neuer wearied industrie his continuall labours his trauailes imprisonment and other afflictions for the preaching of the Gospel 4. Pareus better comprehendeth both as by word are vnderstood not onely his publike preachings but his priuate exhortations also and his epistles and writings so by the deede or fact both are signified his great labours and trauails as also his example of godly life Pet. Martyr refuseth this sense because these labours were common to the Apostle with others so was also his preaching but these notwithstanding were more excellent in the Apostles then in others and therefore are fitly alleadged by him as arguments of his Apostleship v. 19. With the power of signes and wonders c. 1. Some take signes to be the generall word for all these things here rehearsed by the Apostle as the first signe they make to be his excellent gift of teaching the second the holy actions of his life the third his miracles the fourth the power of the holy Ghost Hyperius but the Apostle ioyning signes and wonders together doth euidently distinguish them from word and deed before mentioned 2. Origen thus distinguisheth signes and wonders the signes are wherein beside some wondrous thing done aliquid futuurm ostenditur somewhat to come is signified but prodigia wonders wherein mirabile tantum aliquid onely some wondrous thing is shewed but he confesseth that alwayes this distinction holdeth not and that in Scripture sometime oâ—â— is taken for an other 3. Haymo somewhat differeth here from Origen a signe he thinketh to containe both quiddam mirabile quiddam futuri some strange thing and it sheweth also somewhat to come but a wonder he taketh to be that wherein onely something is shewed that is to come and therefore he thinketh they are called prodigia as if one should say porrodigia or porrodicentia telling things a farre off Hugo Cardinal giueth an other notation of the word as if it should be said procul à digito farre off from the finger such a thing as was neuer seene 4. Lyranus gloss interlin Gorrhan vnderstand signes to be minima miracula the lesse miracles and wonders to be maiora the greater and so to differ only in degree 5. Tolet taketh those to be signes which though they are supernaturally done yet may be done also in some sort by naturall meanes as the healing of sickenesses and infirmities but wonders doe altogether exceede the power and worke of nature as is the raising of the dead the healing of them that are borne blind so also Faius 6. But howsoeuer there may be some difference in other places betweene signes and wonders yet here they are taken for one and the same namely the great works which were done by the Apostles as Haymo confesseth for all the miracles which the Apostles wrought were signes quibus veritas praedicationis probabatur whereby the truth of their preaching was confirmed Martyr they were also wonders for the strangenes of the â—orke which drewe men into admiration By the power of the spirit of God c. 1. which is added to shewe a difference between true and false miracles which as they differ in the end the one beeing to confirme the truth the other to deceiue so they haue diuerse beginnings for the true miracles are wrought by the spirit of God the false by the working of Sathan 2. Thess. 2.9 2. Origen also obserueth an excellencie betweene the miracles of S. Paul and the other Apostles who converted many nations vnto God and the miracles of Moses and Aaron who did convert thereby verie few of the Egyptians 3. and whereas these things are said here to be done by the power of the spirit which elswhere are ascribed vnto God Heb. 2.4 God bearing witnes by signes and Mark 16.17 in my name saith Christ they shall cast out deuils therein manifestly is prooued the diuinitie of Christ and the holy Ghost and the vnitie of essence of the Blessed Trinitie 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power vertue is taken here two waies
410 14. the wind 50. raptum 413.6 Iphicrate 414.46 all sinne 415 9 strong 418.6 should haue 420.50 in duritie 430. curiously f. earnestly 440.20 wherefore f. whereas 441.31 is f. of 442 56. Thus then f Then seeing 459 39 circumcision 465. bashar f. bashur 466. operation f. expectation 469 of â—ne f. Ive Centur. 5. f. 3.470 tobel f. tobel 471.53 which is f. with it is 478.13 mind f. word 479.25 whence f. where 38. safe f. sure 482.23 with f. which 485.32 titulare 488.37 any f. a. 489.30 ascribeth it not 490. impetum 492.6 Sidoniniaus f. Sodomites 497.27 exp to and. 499.30 interpretation 502.25 nation f. nature 41. Gentiles f. Iewes 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 503.42 a reason f. occasion 504. they f. their 506.25 of grace 507. fractorum 509.38 find out 40 infiltando 43. referreâ— 512 â— â—â—â—sion 51â— 4 impenitienda 11. repented of 49. explication 515. iniecerit 519.56 eternall 531. contribuo 537. saguina f. sanguina 539.11 conscilarium 540.37 clause 542.14 that he 544. on teaching 549.50 fratrem f. proprium 55◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551.28 in obâ—â—â— 554.1 Psalliaâ— 3. fall f. fault 555.19 communicate 32 yea the. 567 44. mal ficij 18 non sua c perdunt 577.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. provision 580. emanavit 581.35 causes f. clauses 587 30 debitum f delictum 596.18 hunc 45 exp that 50 omnem hominum 597.57 constancie f conscience 601.32 doe f may v 33 exp for 602 23 extorta extorted by c 604 2 decipere 8 directiva 609 8 exercise f excuse 32 exp rather 615 11 Iudis 619 43 were not 620 9 liberalitie 623 5 beloued 25 itineribus pedestribus 625.50 〈◊〉 641.44 could f. would 643 18 not now 48 over f euen 646 44 ipsa 649 30 feret f. fecerit 37 ends f. orders 65â— 48 Cleâ—â—â— f. Clemen 656 34 constituti 663 44 vnionis adoptionis 664 5 mercatur 668 24 time f. tearme 669 20 simplicitie 671 35.3 f. 5.673 â—0 numbring f. maintaining 675 46 world 57 crosse f. curse 654 49 fâ—cerat 690 41 Act 9 f. 29 691 46 acervos â—â—3 6 〈◊〉 693 8 misericordiam expectant 704 8 felicitas 723 18 whence f when 722 50 in f. a 724 17 annotation 725 4 Pallis 5 haue f. of 724 50 irreprehensibilis f. irreprehensibili 727 3 censetur 729 2 permanenduâ—â— â—6 them f. thence 43 but f. by 735 â—4 preferre 737.5 secula 20. velati 738.55 massas 740.34 is to be Non potest quisquam mare navigare increpidus nisi qui ante in fluminibus navigarit Ambros de Abraham lib 4. Sicut frumentú gemino molarum opere curatum niteâ—cir Hierome 〈◊〉 Prophetis Euangelio non tria sed vnum tabernaculum hom 5. in Leuit. Mark 14.15 Diuinae Scripturae triplicem habent gratiam deliciotae ad faporem solidae ad nutrimentú efficacesad medecinam in Cantic ser. 67. In Scripturis tibi loquitur Deus non minore fide quam si tibi ore ad os loqueretur de duplic Martyr Ecclesiae victoria est vos aperte dicere quod sentitis c sententias vestras prodidisse superasse est Hierome ad Cresiphon Zachar. 4.7 9. Nondum vindicatus est qui vindicat qâ—t in coeliâ— adoratur nondum vindicatur in terti de bon pattent Ille haereticum interficit qui haeriticum non patitur nostra autem correctio viuifecatio est lib. 3. â—on Pâ—lag Ingemui tantá nobis in esse negligentiam vt nec veritatem possemus astrucre cum alij valeant pro veritate inculcare mendacium de vir perfect Tanta debet esse merces euangelizantis regnum qua neque contristetur neque txtollatur in 1. Tim. 3 Illam stellam seruantes quae Magos perduxit ad Christum Act. 10.15 2. Pet. 3.15 1. Cor. 3.2 de sanct ser. 2â— in cap. 1. epist. ad Roman morali 2. Thess. 3.1 Hâ—mil de princip Apost rom 3. edit Parisien whether S. Paul wrote any Epistle to the Laodiceans lib. de Monog lib. 1. contr Iovinian lib. de oper Monach. initio coÌ„ment in epistol ad Titum see Synops. pag. 2055. edit 3. lib. 25. Moral cap. 17. 1. Doct. Of diuerse kindes of seruice 2. Doct of diuerse kindeâ— of callings 3. Doct. Of the difference betweene Apostles and other Pastors 4. Doct. The Father Sonne and holy Ghost one God 5. Doct. Christ God 6. Doct. Of the Gospel and the nature thereof 7. Doct. Christ God and man 8. Doct. Of the vnion of Christ 〈…〉 9. Doct. Of the 〈…〉 of the properties of Christs diuine and humane nature 10. Doct. Of prayer how it ought to be made 11. Doct. It is lawfull to take an oath 12. Doct. Meanes must be ioyned with prayer 13. Doct. Gods prouidence worketh by contrarie meanes 14. Doct. How the Apostles alleadged Scriptures 15. Doct. Of the diuers kindâ— of the knowledge of God 16. Doct. Of the diuers kindes of Idolatrie He that is guilty of the same sinnes 〈◊〉 condemn another but therein he also iudgeth himselfe No respect of persons with God in the elecâ—â—on of his Of their sinne of the last iudgment True doctrine not to be condemned for euill life Of the baptisme of infants Of the baptisme of the flesh and of the spirit Perer. disput 15. numer 73. 1. Obser. Some mens vnbeleefe hurteth not the faith of others 2. Obser. He that teacheth the truth must meet with the obiections of the aduersaries 3. Observ. We must trust God of his word 4. Observ. Not to accuse God but our selues 5. Obser. Ministers must not giue ouer though in some their labour be in vaine 6. Obser. How the Minister sometime in his discretion must make himselfe as one of the number 7. Observ. The lawe first to be preached 8. Observ. That the doctrine of iustification by faith onely is not enemie to good works 1. Observ. That our sinnes hinder our beatitude 2. The hope of our celestiall inheritance should qualifie our outward wants in this world 3. Neuer to cast off our hope â— to distrust in God 4. We must giue glorie and praise to God for all his benefits 5. The Scriptures are diligently to be searched of all 6. Our true consolation is that our sinnes are pardoned in Christ. 7. Christ dying for sinne doth teach vs to die vnto sinne Augustin de spirit liter c. 31. lib. 15. de Trinit cap. 16. Hier. epist. 151. lib. 13. de ciuit Dei c. 23. August lib. 4. cont 2. epist. Pelag. c. 4. lib. 3. de remission peccat c. 123. Bellar. lib. 4. de amiss grat c. 15. lib. de amist grat c. 10. com 3. lib. de correct grat c. 13. disput 1. num 2. Bernard serm de fallac pres vitae Calvin slaundered by Pererius August de nat grat 14. Hierom. lib. 2. contr Iovin Whether Salomon was a reprobate homil 2. de fest omnium sanct Matth. 5. â—â—â— Hexapl. in Exod in c 32. v. 31. lib. quis rerum divinarum fit haeres Ad Simplic lib. 1. qu. 2. Bellar. lib. 1. de amiss grat c. 12. in fine Bellarm. lib. 2. de amiss grat cap. 13. de natur Sâ—gâ— cap. 12. Hug. de S. Vict. lib. 1. de sacram par 5. c. 27. lib. 3. cont 2. epist. Pelag. c. 7. lib. 1. cont 2. epist Pelag. c. 21. lib. 2. de grat liber c. 17. Synops p 822. lib. de praedest grat c. 16. de persever lib. 2. c. 11. pag. 356. Wherein the Blessed Trinitie worketh ioyntly wherein seuerally lib. 4. de iustificat c 7. The Gospell to the world within the space of 20. or 30. yeares lib 3. cont 2. ep Pelag c. 7. serm de confes fidei Whom the Apostle meaneth by the God of this world 2. Cor. 4.4 The Gentiles should haue beene called though the Iewes had 〈◊〉 beene 〈◊〉 Origen confuteth one error by an other lib. 13. de Trin. cap. 2. Sermon 66. Commentar 2d Galat. 2. â—â—qui â—â—r Ambros de primatu ordiâ—as non potestatis Ad Salvinam In 16 c. ad Rom. 〈◊〉 catalog 1 a. dâ—spâ—â— c. 16. De sanct ser 26. In 16. c. ad Rom. moral vltiâ—n De diuers serum 41. 1. Cor. 15.10 Philip. 2.17 De sanct ser. 28. epist. 243. Cyprian de singularit Clerie cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comment in 16. ad Roman Ephes. 4.23 Whether the offices of Pastors and Doctors ought necessarily and perpetually to be distinguished in the Church Of hope and the nature thereof Of patience Reasons moouing vnto patience Of praier What it is to pray continually Why the Lord deferreth the requests of his children Heb. 13.4 in diatrib advers Luther Whether it be lawfull for one vniustly imprisoned to breake prison Why the Gentiles made the gods the authors of their lawes What is to be required in iudgement Of the excelleÌ„cie of lawes How war is to be enterprised The Ministers of the Church are not to attempt any thing by the sword Kings may be admonished of thâ—â—â— faults so it be done with reuerence Ministers of the Church 〈◊〉 not bound to 〈◊〉 unicate holy things to Tyrants * Heb. 13.17 Kings are not to be censured by excommunication Princes excommunicate by the Pope are notwithstanding to be obeyed of their subiects Whether the lawe commandeth vs to loue the Angels The Magistrates authoritie is empayred not confirmed by the exemption of Ecclesiasticall persons Stapl. repetit schol contr 2. qu. 5. art 1. How farre the Ecclesiasticall persons may deale in ciuill matters Why the Lord would not haue Dauid to build him an house Whether penll lawes bind in conscience Whether Christ be to be imitated in all his workes Difference betweene a weak faith and a false faith August epist. 19. ad Hieron
the last place according to the originall with reference as is said before 5 By whome we haue receiued grace and Apostleship for obedience to the faith that obedience might be giuen to the faith B. G. among all the Gentiles for his name that they may obey the faith of his name T. in his name among all heathen B.G. 6 Among whome ye are also the called of Iesus Christ the called in Iesus Christ. T. 7 To all that be at Rome B. you that be B. G. Be. V. they that be L. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing called to be Saints Grace be to you and peace grace with you T. from God our Father and from the Lord Iesus Christ. 8 First verily I giue thanks to my God I thanke my God B.G. but in the originall it is put in the dative to God thorough Iesus Christ for you all because your faith is published in the whole world not heard T. or renowned R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annuÌ„ciator published 9 For God is my witnesse whome I serue in my spirit with my spirit B. in the Gospel of his Sonne that without ceasing I make mention of you V.B.G.Be. make memorie of you R.L. which phrase is neither good in Latin or English 10 Alwaies in my prayer beseeching if by any meanes sometime at the length T.B.L. V. at one time or other B.G. I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might impart vnto you Be. L. bestow among you B.G. some spirituall gift that ye may be stablished Be. B. or confirmed T.V. to confirme you L. R. but the word is in the passiue 12 That is to be comforted together among you Be. in you L. R. with you B.G. to be exhorted together B. Par. but the Apostle was comforted rather then exhorted by their faith by our mutuall faith yours and mine 13 Now I would not haue you ignorant brethren Be. Par. l. Or. I would haue you know T.B. how that I haue oftentimes purposed to come vnto you but haue beene letted hetherto that I might haue some fruit also among you Be. Par. in you L. T.R. the Greeke preposition signifieth in properly but here it is taken for among as also among other Gentiles 14 Both to the Grecians and to the Barbarians both to the wise and vnwise am I a debter to euery man am I a debter to preach T. this is not in the originall 15 So that as much as in me is I am readie to preach the Gospel to you also that aâ—â— in Rome verbat that which is in me is readie to preach 16 For I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian 17 For by it the righteousnes of God is reuealed from faith to faith as it is written But the iust shall liue by faith 18 For the wrath of God is reuealed from heauen against vpon L. all vngodlines and vnrighteousnes of men which withheld the truth in vnrighteousnes 19 Forasmuch as that which may be knowne of God Be. G.V.B. which is knowne of God L.R. the knowledge of God T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth that rather which may be known is manifest in them for God hath shewed it vnto them 20 For the inuisible things of him from the creation of the world or since the foundation T.L. Par. not thorough the creation of the world V.G.B. see qu. 51.2 beeing vnderstood by his works are seene both his eternall power and Godhead which words the Genevens transpose to the beginning of the verse that they should be without excuse T. not so that they are inexcusable L. R. B. or to the intent that they should be without excuse B.G. Par. see qu. 54. 21 Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be. L. blinded B. full of darknes G. 22 When they professed themselues to be wise B.G. saying themselues to be wise L.R. counting B. thinking T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated professing they became fooles 23 And they turned for they turned Be. G. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glorie of the corruptible God into the similitude of the image by the similitude c. V. into the formed image Be. made after the similitude c. B. but in the original it is in the similitude of a corriptible man and of birds and of foure footed beasts and of creeping things 24 Wherefore God gaue them vp to their hearts lust vnto vncleannes not to vncleane lusts of their hearts T. or to vncleannes thorough the lusts of their hearts V.B. to dishonour or disgrace ignominia afficiant T.V.L. defile Be. B.G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to disgrace their owne bodies betweene themselues 25 Which turned the truth of God into a lie not his truth for a lie V.B. and worshipped and serued the creature beside the Creator or forsaking the Creator not aboue the Creator V. or more then the Creator B. or rather then the Creator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside who is blessed for euer Amen For this cause God gaue them vp to vile affections for euen the women did change the naturall vse into that which is beside nature contrarie to nature L.B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prater and vsed that which is not of nature T. but here he interpreteth rather then translateth 27 Likewise the males the men B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males left the naturall vse of the women and burned in their lust one toward an other and the males with males men with men B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males wrought filthines and receiued in themselues such recompence of their error as was meete as they should L. as was according B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it beheoued or was meete 28 For as they regarded not to know God euen so God deliuered them to a reprobate minde G.V. rather then a leud minde B. reprobate sense L. vaine minde T. minde voide of iudgement B.P. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate minde to doe those things which are not conuenient 29 Beeing full of all vnrighteousnes fornication wickednes couetousnes maliciousnes rather then iniquitie malice fornication wickednes L. B. for the order is inuerted for the most Greeke copies and the Syriak put fornication in the second place see qu. 73. following full of enure murder debate deceit euill conditioned V.B. taking things in the worse part G. full of euill thoughts T. malignitie L.Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlishnes morositie 30 Whisperers backbiters haters of God not hatefull to God L. for the
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
nations at Rome in so much that Iuvenal calleth it Graecam vrbem a Greeke citie because of the abundance of strangers there Erasmus 2. Beloued of God 1. because God loued vs before any merits of ours gloss ordinar 2. there is a twofold loue of God vna predestinationis one of predestination as it is said Iacob haue I loued Esau haue I hated alia presentis iustificationis another of present iustification as it is also said in the Prouerbs c. 8.17 I loue them that loue me of the former the Apostle speaketh in this place Hugo Cardin. delectis per praedestinationem beloued in Gods predestination Gorrham 3. herein Gods loue is vnlike vnto mans for man loueth vpon some cause or desert going before but God loued vs without any desert of ours Tolet so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloued is here taken passiuely not actiuely not for the louers of God but for them which are beloued of God Aretius 3. Called Saints 1. Chrysostome here noteth that thrice S. Paul hath vsed this word called of himselfe v. 1. and tâ—ice of the Romanes v. 6.7 which he doth not superfluously but volent illis beneficij admouere willing to put theÌ„ in mind of the benefit that they should ascribe all to the calling of God and that S. Paul beeing called writeth to those that are called he prepareth them to heare him seeing he was ab eodem vocatus called by the same by whom they were called Aretius 2. they are called Saints that is called â—â— sint sancti to be Saints Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued which was vnholy and impure and the condition to the which they were now called to be holy Aretius and hereby is taken away the difference betweene the Iewes and the Gentiles that the Iewes should not exalt themselues aâ— the onely holy people but the Gentiles also were called to the same glorious condition of holinesse Erasm. here the name of Saints non perfectionem denotat doth not note a perfection but signifieth him which was consecrate vnto God Gualter he is counted holy qui affectu tenet sanctitatem which retaineth holinesse in his affection though he haue some imperfections And though there might be some hypocrites and carnall professors among them yet respicit ad meliorem parâ—em he hath respect to the better part of the Church Aretius Quest. 22. What the Apostle vnderstandeth by grace and peace ver 7. In these words is contained the salutation it selfe wherein two things are expressed 1. what the Apostle wisheth vnto them and from whom 1. Grace and peace 1. Origen here noteth that this benediction of the Apostle was nothing inferiour vnto those blessings pronounced by the Patriarkes as the blessing of Noah vpon Sem and Iapheth and Melchisedekes benediction vpon Abraham because Paul also blessed by the spirit as he saith 1. Cor. 7.40 I thinke that I also haue the spirit of God But it is not vsuall in the old Testament to vse this blessing of grace and the reason may be this because the lawe was giuen by Moses but grace and truth came by Iesus Christ Ioh. 1.17 Hyperius 2. By grace Ambrose vnderstandeth remission of sinnes by peace reconcillation with God Lyranus gracia in praesenti gloria in futuro grace in this life present and glorie in the next Hugo gratias agant Deo pacem habeant cum proximo that they should giue thanks to God and haue peace with their neighbours Tolet by grace vnderstandeth donum animae c. a gift of the minde whereby a man is made acceptable vnto God but there is no gift conferred vpon the soule that can make it acceptable vnto God but the grace and fauour of God in Christ therefore by grace rather is signified the grace and fauour of God whereupon followeth the collation of all other graces beside and by peace prosperous successe but especially the tranquilitie of minde which is the speciall fruite of iustification by faith Rom. 5.1 Gryneus and so this benediction answeareth to the salutation of the Angels Luk. 2.14 Peace in earth toward men good will for the mercie and gracious fauour of God is the fountaine of our peace 2. From God the Father and the Lord Iesus Christ. 1. the Greeke construction is doubtfull whether we vnderstand thus the Father of vs and of our Lord Iesus Christ or referre the last clause to the first preposition and from the Lord Iesus Christ whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage that Paul doth not wish grace from Iesus Christ but from the father onely But this cauill is easily remooued for Ioh. 2.2 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is repeated from God the father and from our Lord Iesus Christ and so must it be taken here Pareus 2. Some distinguish these two thus that grace is wished from God the father as the author of grace and peace from Iesus Christ who is our reconciler Aretius But Haymo misliketh that and would haue this grace and peace indifferently to be conferred and equally by God the father and the Lord Iesus 3. Tertullian giueth this reason why the title of God is giuen vnto the father of Lord vnto Christ least the Gentiles might hereby haue taken occasion to thinke of the pluralitie of gods but when the Apostle speaketh of Christ alone he saith who is God ouer all blessed for euer Rom. 9.5 Tertullian aduers. Praxeam But the reason rather is this why Christ is called Lord because the father hath committed vnto him all authoritie for he is called the Lord which hath plenarie power and authoritie and yet the father is so called God as that the Sonne is not excluded and the Son is also Lord as that the father be also included and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answereth to the Hebrewe Iehouah which sheweth that Christ is verie God with his father Aretius 4. but further the question is mooued why there is no mention here made of the holy Ghost Haymo answereth that intelligitur in donis suis he is vnderstood in his gifts because grace and peace are also the gifts of the holy Ghost so also gloss ordinar But the better answer is that seeing these graces doe equally flowe from the whole Trinitie the Apostle by naming the father and the Sonne includeth also the holy Ghost and sometime he expresseth them all as 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Quest. 23. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 1. In this thanksgiuing fowre things are obserued to whom he giueth thankes to God by whome thorough Christ for whom for you all and for what because their faith was published through the world And this wise beginning S. Paul maketh thus insinuating himselfe that his admonition afterward might seeme to
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
that the Gentiles did not conceiue so reuerent an opinion of God in faining him to be like vnto the images of creatures so also P. Martyr Gregor hom 11. in Ezech. thus vnderstandeth it they did not glorifie God non impenderunt ei cultum debitum they did not giue vnto him his due worship Ambrose Anselm Sedulius doe expound the former of the latter they glorified not God in not giuing him thankes but the Apostle set these two downe as two distinct things not to glorifie God and not to giue him thankes Therefore by this word to glorifie is better comprehended both the inward reuerent opinion of God of his iustice mercie eternitie power goodnesse as also the outward worship due vnto him Calvin Pareus So the Gentiles did offend in both these they neither honoured God as they ought worshipping him and reposing their trust and confidence in him neither did they returne him thanks for the benefits receiued but referred all vnto fortune some to the starres some to their owne prouidence 2. They became vaine in their imaginations 1. Erasmus giueth this sense they were deceiued in their expectation because they tooke themselues to be wise yet prooued verie fooles but this the Apostle expresseth afterward in particular 2. some take it in Aristotles sense that is called vaine which is not brought to the due effect as the end of this their knowledge was that God should be honoured which end they attained not vnto Martyr but indeed they neither had the true knowledge of God nor yet propounded vnto theÌ„selues any such end 3. Some referre it to the errors of the Philosophers because they did resemble the Godhead by vaine images Theodoret Chrysost. Tolet but this seemeth to be to particular they had many vanities beside and this the Apostle alleadgeth afterward as a proofe of their foolishnesse v. 23. 4. Augustine whom Anselm followeth vnderstandeth it of their pride the knowledge which they had suis cogitationibus tribuebant they attributed to their owne thoughts and reason but their vanitie was more generall it comprehended other things beside 5. Therefore hereby are vnderstood all the vaine opinions and inventions which the heathen trusting to their owne wit and invention coyâ—ed concerning the diuine nature as 1. some denied there was any God as the Epicures 2. some doubted thereof as Protagoras Diagoras 3. some affirmed that there was a diuine power but they made many gods and them either incorporeall as the spirits so the Platonists 4. or some also made materiall and corporall gods as the Greekes and Romanes made men departed gods the Egyptians other creatures as oxen geese crocodiles yea herbes as onyons leckes 5. Some acknowledged one God as Plato Aristotle but either denied his prouidence in all things done vnder the moone as the Peripatetikes or tied him vnto second and inferior causes as the Stoikes this is the vanitie which the Apostle speaketh of And as this was their vanitie in their iudgement and opinion so were they deceiued in their hope and expectation they thought by such meanes to appease their gods to procure fauour to obtaine good things but the contrarie fell out 3. Their foolish heart was full of darkenesse 1. by the heart is vnderstood the mind their very vndestanding was darkened Faius the naturall reason in them was obscured Gorrham 2. this was a iust punishment vpon them because they abused that knowledge which was giuen vnto them their owne pride and ouerweening of themselues besotted them that whereas they thought themselues wise they became fooles iusto Dei iudicio propter superâ—iam their foolish heart was obscured thorough their pride Lyran. 3. that whereas they boasted of the name and title of wisemen as the Grecians much gloried in their seuen wise men as the Romanes had their wise men also Numa Cato Cicero yet they were all fooles for as fooles delight in toyes and let passe things of greater substance and importance so they worshipped images instead of the true God which the Apostle in the next verse giueth as a reason of their foolishnesse yea Socrates who was counted one of their wisest Philosophers desired his friends beeing now readie to die to offer for him a cocke vnto Aesculapius which he had vowed Pareus 4. Some interpret thus that while they held themselues wise in temporall things stultifacti sunt in spiritualibus they became fooles in spirituall things Lyran. But their vnderstanding was darkened euen in moral duties as Cato gaue his wife vnto Hortensius desiring her and tooke her againe when he was dead Lycurgus exposed virgines naked in their playes and publike spectacles he commended theft if it were secret and many such absurd things euen in ciuill duties were committed by their wisest men Gryneus 5. Augustine whom Hugo Cardinal followeth doth somewhat curiously distinguish these three 1. they became vaine in their imaginations this he applyeth to thâ—â—â— which do measure the diuine nature according to their corporall sense imagining him to haue parts and members like vnto man which was the errour of the Anthropomorphites 2. their foolish heart was full of darkenesse this he vnderstandeth of them which ascribe vnto God the qualities and affections of the soule of man as anger griefe forgetfulnesse remembrance 3. when they thought themselues wise they became fooles this he doth interpret of those which doe imagine such things of God which neither can be found in him nor in any other creature neither in the bodie nor in the soule of man 6. But this description of the error and blindnesse of the Gentiles is better referred generally to their foolish and carnall deuises and pretexes whereby they obscured the truth both in diuine humane duties as they alleadged for their images that they did not worship the image or idol but the thing represented thereby and that as a man cannot haue accesse vnto the Prince but by his courriers so there must be mediators to bring vs vnto God Thus they became foolish in their imaginations for God is not like vnto man that he neede to be informed by others Thus they became fooles leauing the true substance of Gods worship and following after shadowes and shewes as the Apostle saith Col. 2.23 which things haue indeede a shew of wisedome c. but substance they had none Martyr Quest. 61. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 1. They changed the glorie of the incorruptible God 1. The glorie of God is either absolute in himselfe which can no wayes be changed or it is considered with relation to vs as the worship and honour which is yeelded by the Creatures vnto the Creator this is changed by men when they giue the honour due vnto God vnto creatures Pareus So that indeede they could not depriue God of his glorie sed audaciae accusantur but they are accused of great presumption that as much as in them lay they attempted to rob God of his honour Martyr 2. God is
no barre vnto infants vnder the lawe no more is the want of baptisme to infants now Controv. 16. That the wicked and vnbeleeuers eate not the bodie of Christ in the Sacrament It is the receiued opinion of the Romanists to iustifie their grosse error of Christs carnall presence in the Sacrament that euen the wicked are partakers of the bodie of Christ But they may be conuinced here for as circumcision and so also baptisme outward in the flesh is not profitable so neither is the outward participation in the Eucharist vnlesse the receiuer doe also spiritually eate and drinke Christ And further our Sauiours owne words confute them Ioh. 6.54 whosoeuer eateth Christs flesh hath eternall life But the wicked and vnbeleeuers haue not eternall life therefore they cannot eate Christs bodie So Cyprian saith qui verba tenus c. they which in word onely beeing drie in heart and withered in soule are partakers of the gifts lambunt quidem petram sed inde mel non sugunt doe indeede licke as it were vpon the rocke with their tongue but they sucke no hony out of it serm de coma Domini see further of this controversie Synops. Centur. 3. err 28. p. 564. 6. Morall observations Observ. 1. Thou art inexcusable that iudgest an o her this teacheth vs that we should not be too curious and strict examiners of other mens faults but looke into our selues Augustine hath an excellent place concerning this matter lib. 2. de serm Domini c. 30. to this effect When necessitie driueth vs to reprehend an other we must bethinke our selues whether it be such a vice which we neuer had or now haue not if we neuer had it cogitemus nos homines esse c. let vs consider that we are men and might haue had it But if we had it and haue it not now tangat memoriam communis fragiliâ—as c. let vs remember the common frailty of man and so let compassion goe before our reprehension c. if we find that we are in the same fault non obâ—urgemus sed congemiscamus let vs not rebuke him but mourne together with him c. This counsell of Augustine agreeth notably with that saying of S. Paul Galath 6.1 Brethren if any man be fallen by occasion into a fault c. restoare such an one with the spirit of meekenesse considering thy selfe least thou also be tempted Obser. 2. v. 2. Know that the iudgement of God is according to truth this maketh against securitie that men doe not flatter themselues as though they should escape vnpunished committing things worthie of punishment seeing the iudgement of God is true Pareus Observ. 3. v. 4. The bountifulnesse of God leadeth thee to repentance let licentious persons take heede that they abuse not Gods long suffring and patience which is shewed to them to bring them to repentance for as Valerius Maxim lib. 1. c. 1. Deus tarditatem suppliciij grauitate recompensat God wil recompense the slownesse of his punishment with the greatnesse of it Piscator Observ. 4. v. 6. Who will reward euerie man according to his workes let vs studie then to approoue our faith by our workes that the Lord may iudge vs worthie to be rewarded in Christ when he commeth to iudgement Observ. 5. v. 15. Their thoughts accusing or excusing it is euident then that no not in the most wicked exâ—uâ—â— posse conscientiam that the conscience can be shaken off as appeared in Saul Iudas Caligula â—â—lian though the conscience may lie asleepe for a time yet in the end it will be awakeâ— let vs therefore alwaies studie for the peace of conscience as S. Paul did who saith Act. 24.16 And herein I endeauour my selfe alwayes to haue a cleare conscience toward God and toward men Olevian Observ. 6. v. 16. In that Christ Iesus shall iudge the secret actions of men it teacheth vs that no man should be encouraged to sinne because of the secrecie of the place or silence of the night for all things are manifest in Gods eyes Heb. 4.13 Piscator Observ. 7. And seeing Christ shall be our iudge who was iudged for vs and redeemed vs by his blood and shall iudge according to his gospell which saith that whosoeuer beleeueth in him shall be saued the faithfull may be of good comfort wish for that day and loue the appearing of Christ which shall be a day of refreshing vnto them Gualter Observ. 8. v. 24. As the Iewes through their euill life caused the name of God to be blasphemed among the Gentiles so now carnall Christians giue occasion to Turkes Iewes Papists and other aduersaries to speake euill of their profession It is the part therefore of all that professe the gospel of Christ specially of those which are by office teachers that they giue no offence by their evill example of life but both in doctrine and conuersation set forth the word of God The third Chapter 1. The text with the diuers readings v. 1. What is then the preferment or excellencie of the Iew what preferment hath the Iew. L.V. but that it should be put in the dative whereas it is in the genetive in the originall or what is the profit of circumcision 2 Much euery manner of way the first or chiefe is because Be. V. not first surely because L.B.G. for then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because should seeme to be superfluous vnto them were credited Be. rather then comitted B. G.R the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credita credited the oracles of God V. Be G. the words of God L.R.B.T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then words the words of God became faithfull T. but the Greeke word is put passiuely were credited and therefore it is not of an actiue signification 3 For what if some though some B. G. some of them L. B. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if and if them is not in the originall did not beleeue shall their vnbeleefe make the faith of God without effect not hath their incredulitie made c. for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the future tense 4 God forbid or farre be it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absit B.V.T. yea let God be true not but God is true L.R. the word is in the imperatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and euery man the sonne of man T. a lyar as it is written That thou mightest be iustified in thy words and ouercome be pure T. but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to ouercome when thou iudgest B. Par. not iudged B.L.V. when they iudge thee T. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing of the meane voice may a well be translated actively as passively and the rather because he speaketh afterward of Gods iudging the world Beza 5 But if our vnrighteousnes commend the righteousnes of God what shall we say is God vnrighteous which inflicteth wrath executeth wrath L. taketh vengeance B. which punisheth G. inferreth
entercourse is betweene God onely and his elect as Act. 13.48 thâ—â— beleeued as many as were ordained to eternall life God hath a speciall care of their saluation that are ordained vnto life 2. there is a mutuall relation betweene the faith of God and the elect the elect are by faith perswaded of the faith of God and the truth of his promises 3. on Gods behalfe there is offred his word on our part it is required that we should keepe that worthie thing which is committed vnto vs 2. Tim. 1.14 Gryneus Doct. 4. That the Sacraments depend not of the worthines of the Minister As the Apostle here saith shall their vnbeleefe make the faith of God without effect howsoeuer the minister be disposed the Sacraments want not their force and efficacie because they depend vpon the truth of God which the incredulitie or misbeleefe of man cannot make voide Martyr Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church Shall their vnbeleefe c. Then it followeth that as there were some vnbeleeuers euen among the Iewes so there are still such carnall men and hypocrites in the Church and yet it ceaseth not to be a Church we should not therefore be afraid when we see carnall men and euil liuers to remaine within the Church but consider that such there must be as the Apostle saith that they which are approoued may be knowne 1. Cor. 11.19 Pareus Doct. 6. Who shall iudge the world and how v. 6. Els how shall God iudge the world 1. Here we learne that God is the iudge of the world and he shall iudge the world by Iesus Christ Act. 17.31 2. and this iudgement of God consisteth both in his knowledge that nothing is hidde from him Eccles. 12.14 God will bring euerie work vnto iudgment and euerie secret thing and in his power whereby he now present both directeth ordereth and disposeth euery thing and afterward shal giue vnto euerie one according to his workes 3. God iudgeth two wayes 1. by his word reuealed which teacheth the true faith and worship of God and discerneth the true faith and doctrine from false so our Sauiour saith Ioh. 12.48 the word which I haue spoken shall iudge him This word then ought to be iudge of all controversies the Church cannot iudge because it is a partie as when the question is which is the true which the false Church here the Church is a partie therefore the word and not the Church must be iudge as the lawe is the iudge of ciuill controversies the Church notwithstanding is said to iudge but improperly when it searcheth out and pronounceth the sentence of the word 2. God iudgeth by his deed and worke both present in disposing euerie thing to that end which he thinketh best and in proposing examples of his iudgements euen in this life and therefore Dauid saith Psal. 9.5 thou sittest in the throne that iudgest right and by his iudgement to come in the finall execution of his sentence vpon all both good and bad wherein he shall reward euerie one according to his works ex Pareo Doct. 7. Our doctrine must be grounded vpon the Scriptures v. 10. As it is written hereupon Origen giueth this good note non nostras cum docemus sea spiritus sancti proferamus sententias let vs not bring forth our owne but the sentences of the spirit when we teach c. the Preacher of the truth must confirme his doctrine by the word of truth for faith must not be grounded vpon any mans word yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures Act. 17.11 Therefore neither are such preachers to be commended which are verie rare in citing of Scriptures in their sermons but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets and such like then of the Prophets and Apostles Doct. 8. Of the corruption of mans nature v. 10. There is none righteous no not one 1. It is euident that mans nature is wholly corrupt as both the Scripture testifieth and daily experience sheweth 2. this corruption of nature is a generall deprauation and prauitie of nature beeing inclined vnto all euill and by this prauitie and euilnes it is made guilty of death 3. this corruption of mankind is not of God who created man good but of man himselfe through the instigation of the deuill 4. it is generall and vniuersall none are exempted from it there is none righteous v. 10. all haue sinned v. 13. 5. the knowledge thereof commeth by the lawe v. 20. 6. It must be knowne confessed and acknowledged of all that euerie mouth may be stopped v. 19. and God onely may haue the glorie 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ v. 24. Pareus Doct. 9. Of the difference of true and false religion v. 19. That euerie mouth may be stopped This is a true marke and touchstone whereby to discerne true religion from false for that religion which onely giueth honour vnto God and denieth all power vnto man to helpe toward saluation and so stoppeth mans mouth and taketh from him all ostentation and vaine glorie that is the true religion whereas on the contrarie that which giueth vnto man matter of ostentation and reioycing is to be suspected of falshood and hypocrisie such is the doctrine of Poperie which ascribeth much vnto mans free will and merits Doct. 10. Of true iustification by faith the manner propertie vse and end thereof v. 21. Now is the righteousnesse of God made manifest without the lawe c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification 1. how there is a right and true iustification which is by faith in Christ and a false iustification by the workes of the lawe 2. from the true iustification are excluded not onely the workes of the ceremoniall lawe and of freewill but all workes whatsouer for the lawe of faith is set against the lawe of workes in generall v. 27. 3. the first cause efficient of this iustification is the grace of God the next is redemption purchased by Christ v. 24. 4. the matter or obiect of iustification are all beleeuers v. 22. 5. the forme is the imputation and application of Christs righteousnesse obtained by his obedience and blood 6. the manner is through faith in his blood v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes v. 25. 8. the effect thereof is our reconciliation with God v. 25. 9. it is reuealed in the Gospel v. 21. 10. and this iustification was not vnknowne vnto the faithfull vnder the lawe hauing testimonie of the lawe and the Prophets ver 21. Doct. 11. How God hath set forth Christ and to what ende v. 25. Whom God hath set forth to be a reconciliation 1. God hath set forth Christ to be our propitiator and reconciler
4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes so also Gorrhan cum spiritus noster per spiritum sanctum bona agit when our spirit by the spirit of God doth the things which are good it beareth witnesse that we are the sonnes of God 5. Most vnderstand this testimonie of the crie in our hearts when we call God our father which the Apostle spake of before Tolet. annot 14. Martyr Osiander clamor iste testimonium est this crying in our hearts is the testimonie Faius But Chrysostomes reason before alleadged reiecteth all these there is difference betweene the testimonie of the spirit it selfe and the effects and operations thereof and first the spirit inwardly perswadeth vs that we are the sonnes of God and then it maketh vs also in our hearts to crie Abba father 6. Theodoret vnderstandeth this testimonie of the spirit to be sacram doctrinam the sacred truth and doctrine which confirmeth vs to be the sonnes of God and so Lyranus interpreteth it de veritate catholicae fidei of the veritie of the catholike saith confirmed by the spirit by signes and miracles whereby we are adopted but the Apostle speaketh of an internall testimonie not of externall doctrine though by the preaching of the truth the testimonie of the spirit is wrought in vs. 7. Lyranâ—â— â—eside hath an other interpretation of the speciall reuelations which S. Paul and some othâ—â— had But the Apostle speaketh of that generall testimonie of the spirit of God which is wrought in the hearts of all the faithfull 8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts whereby we are assured that we are the sonnes of God as Sedulius vnderstandeth here the spirit it selfe which is giuen as an earnest pennie in our hearts 1. Cor. 2.22 perhibet testimonium in cordeper occultam inspirationem it giueth testimonie in our heart by secret inspiration Haymo and as Oecumenius non solius charismatis vox est sed donantis spiritus it is not onely the testimonie or voice of the graces of the spirit but of the spirit the giuer for first our spirit is assured by our faith loue godly life prayer invocation which are the fruites of the spirit then the spirit it selfe concurring with this testimonie of our heart sealeth it vp and maketh it sure these two testimonies must not be seuered for he that relyeth vpon the immediate testimonie and revelation of the spirit without this other testimonie deceiueth himselfe Pellican Quest. 20. Whether the testimonie of the spirit and of our spirit be one and the same 1. Some reading thus the spirit beareth witnes to our spirit are of opinion that this testimonie is but one the spirit of God testifieth and the spirit of man is testified vnto 〈◊〉 Ambrose expoundeth that this testimonie of the spirit is redditum spiritui nostro giâ—â— vnto our spirit but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witnes together with our spirit rather then to our spirit as doe reade L.G.B.V. for in this latter sense the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together or with 2. Some will haue the spirit of God and our spirit here both to giue testimonie but in one and the same thing as this clamor crie which the Apostle spake before of whereby we call Abba father is the testimonie of the spirit and of our heart together Tolet Faius so also Chrysostome ipse nos charismate suo nos loqui docuit he taught vs so to speake by his gift in vs so they will haue the meaning to be this that this calling Abba father is both the testimonie of our heart and of the spirit whence it proceedeth but the crying Abba father is the effect of the testimonie of the spirit it is not the testimonie it selfe for first the spirit obsignat c. sealeth in our hearts that we are the sonnes of God then apperit os it openeth our mouth Beza 3. Pererius reporteth the opinion of some which make the testimonie of the spirit to be the generall promise sealed in the Scriptures that God loueth those which beleeue in him and the testimonie of our spirit to be that particular apprehension which euerie one hath as that he loueth God and beleeueth in him and so the testimonie of the spirit should frame the proposition in generall and the testimonie of our spirit should inferre the assumption but this testimonie of the spirit whereof the Apostle speaketh is not the externall and generall promise but the particular euidence which euerie one hath in himselfe that he is the Sonne of God 4. So then here are two testimonies the one is of our owne spirit which by the peace of conscience faith and other graces of the spirit in vs doth assure vs that we are the sonnes of God Mart. and of this testimonie the Apostle speaketh 1. Ioh. 3.21 that if our owne heart condemne vs not we haue bouldnes with God but this must be the spirit of a man regenerate not the naturall soule of man as Origen here well obserueth a difference betweene the soule and the spirit as the Apostle doth distinguish them 1. Cor. 2.11 2. Thess. 23. Pareus the other testimonie is of the spirit of God that confirmeth this testimonie of our heart which of it selfe is but weake if it were not supported by the spirit then seeing the testimonie of our owne spirit is weake it pleaseth God for our further confirmation to ioyne thereunto the testimonie of his spirit Mart. like as in battell they are called syâ—machi striuers together which doe one helpe the other so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together that we are the sonnes of God Erasmus Beza Caiet Mart. Pareus Faius all these make here two testimonies of the spirit of God and our owne spirit Quest. 21. How we are said to be heires and what our inheritance is v. 7. If we be children then also heires 1. Chrysostome here well observeth the Apostles wisdome who while he spake of heauie things as what they should suffer if they liued after the flesh v. 13. passed it ouer quickly but now treating of the priuiledges of the faithfull and of the good things which are giuen vnto them he amplyfieth his speach that they are Sonnes and not onely so but heires and heires of great things euen of God and ioynt heires with Christ. 2. Origen also here noteth that the Apostle still ex consequentibus syllogismum nectit doth frame a syllogisme by the consequents as ye haue receiued the spirit of adoption therefore ye are sonnes if sonnes ye are heires for the servant expecteth a reward the sonne looketh for the inheritance and if heires then the heires of God and heires of glorie 3. But there is great difference betweene this inheritance and the inheritances of men 1. Origen noteth that with men all sonnes
offered their bodies suffring hunger thirst much trauell but it was not to a right end to the glorie of the true God and therefore it was not an holy sacrifice Tolet annot 3. 3. some giue this sense holy that is congruens praescripto divino agreeable to the diuine prescript as therefore Nadab and Abihu offended God because they offered with strange fire not appointed by God Gryneus but this is too particular neither comprehendeth all the points of holinesse 4. Lyranus following Vlptanus de verbor significat saith that is called sanctum holy which is fixum stabile sure and permanent 5. Pet. Martyr alleadgeth two other significations of this word as out of Servius vpon the 12. booke of the Aeneides that sanctum is quasi sanguine consecratum as consecrate with blood and so this sacrifice of Christians is consecrate by the blood of Christ the other from Martianus in titul de rerum diuision that sanctum is deriued of the hearb called sanguina which is the same with verbenà vervin which the Romane Embassadors carried in their hands and by that signe were protected from the violence of their enemies but neither of these significations are so fit 6. Wherefore sanctum the Latine word which signifieth holy is the same that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so tearmed as separate from all earthly and terrene qualitie pure and purged from all drosse the sacrifices of the lawe had these two parts of holinesse 1. they must be without spot or blemish then they were holy consecrate vnto God and separate from all profane vse this specially was a type of the most holy and perfect higâ—â— Priest Christ Iesus who was holy harmeles vndefiled separate from sinners Hebr. 7 2â— which properties must in some sort also be seene in the spirituall sacrifices of Christians as S. Peter saith as he which hath called you is holy so be you holy in all manner of coÌ„uersation they therefore which remayne in their sinnes and are therewith defiled cannot offer vp an holy sacrifice to God Pareus to this purpose Origen sanctum dicit c. be calleth it holy wherein the spirit of God dwelleth as the Apostle saith Know ye not that your bodies are the temples of the holy Ghost to the same purpose Haymo so then as this sacrifice must be liuing in respect of the inward life of the soule wherein it liueth by faith vnto God so it is holy in regard of the sanctitie of the inward affections and externall actions of the life 5. Pleasing vnto God c. 1. Some make this the third propertie of this sacrifice that it must be pleasing vnto God as Tolet sheweth how the sacrifices of the Iewes were holy in themselues yet not pleasing vnto God when they were offered by such as were of an vncleane life and therefore the Lord abhorred their sacrifices so Origen interpreteth pleasing vnto God that is separatum à vitijs separate from sinnes so also Haymo Gryneus vnderstandeth it of the sacrifices offered by faith whereby they are made acceptable so also Pareus likewise Faius they must be offered with a sincere affection without all hypocrisie 2. But I rather encline to their opinion which thinke that this is rather the effect which followeth vpon the other properties that if they be liuing and holy sacrifices they must needs be pleasing also vnto God then a newe propertie so Calvin Pet. Martyr and hereof these reasons may be alleadged 1. from the resemblance of the legall sacrifices which beeing offered according to the will of God were accepted as when Noah offered a sacrifice it is said God smelled a sauour of rest Gen. 8. this was not a propertie in the sacrifice but an effect following 2. from the nature of that which is holy to be accepted of God as Martyr alleadgeth out of Plato in Euryphrone who though he would not haue this a perfect definition of sanctitie to be accepted and loued of God yet he graunteth it to be an inseparable qualitie that which is holy is alway accepted of him 3. Because faith whereby this sacrifice is made acceptable to God is included in the former properties for without faith it can neither be liuing nor holy 4. so S. Peter sheweth that spirituall sacrifices are acceptable to God through Christ 1. epist. 2.5 and the Apostle to the Hebrewes saith c. 13.16 with such sacrifices God is pleased it is the sequele or effect of the sacrifice to be pleasing vnto God rather then the propertie in the sacrifice as Lyranus Gorrhan the interlinear gloss referre it to the good intention that all things should be referred to the praise of God 6. Which is your reasonable seruing of God c. 1. Origen thinketh the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable seruing because it was such as whereof a reason might be rendred which could not be giuen of the sacrifices of the lawe why they offered some kind of beasts rather then others Anselme to the same purpose Men must so doe their good workes as that they may giue a reason of them 2. Tehodoret thinketh this is added to shewe a difference betweene these sacrifices of Christians and those of the Iewes of vnreasonable beasts so also Erasmus Osiander here is indeede such a secret difference insinuated but yet more is meant then that onely 3. Lyranus by reasonable vnderstandeth discretion that which is discreete temperate as when one doth sacrifice his bodie by abstinence it must not be out of measure but in discretion as that he be not thereby made vnfit for his calling so also Caietan Gorrhan and before them Thomas Aquinas but this were too particular a restraint of this description for in this last part all is summed together and included before required in this sacrifice for these words are added by way of opposition this is your reasonable seruing of God namely this your liuing and holy sacrifice 4. Wherefore by reasonable the Apostle vnderstandeth nothing but spirituall as S. Peter expoundeth 1. Pet. 2.5 and there he calleth the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable that is spirituall milke v. 2. the reasonable service of God is that which is of the minde and spirit for so will God be worshipped in spirit and truth Ioh. 4.23 so Chrysostome calleth it spiritualem cultum spirituall seruice that is vt mens offeratur the minde should be offered to God Haymo this spirituall seruice consisteth of faith hope charitie Vatablus Gryneus Bucer Pareus and Faius here well obserueth a secret opposition betweene this reasonable seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship as S. Paul calleth it Coloss. 2.23 when men according to their owne fansies doe invent a religion and service fitting their owne humors but that is the reasonable seruice of God which is agreeable to his will as Basil in regul breviorib interrog 230. thus well interpreteth Qui ea assiduè facit quae ex Dei voluntate sunt he which by
pro benedictione eleemosynam intelligere you may vnderstand for blessing almes c. but they adde further this aboundance of blessing to be vniuersa bona all good things digna benedictione i. laude worthie of blessing that is praise so they vnderstand blessing of the praise and commendation which their vertues were worthie of not actiuely of the blessing which the Apostle should conferre vpon them so also the Greeke scholiast I shall finde you omnibus bonis ornatos furnished with all good things M. Calvin also followeth this sense that the Apostle at his comming should reioyce quod spiritualibus Euangelij divitijs affluerent that they abounded in all spirituall riches of the Gospel But it is euident by the text it selfe that the Apostle saying I shall come in the aboundance of blessing that it sheweth rather what the Apostle shall bring with him then what he should there finde 3. Some referring it to S. Paul doe vnderstand this aboundance of blessing of the gift and power of miracles whereby the Apostle should come furnished to confirme the Gospel among them Ambrose so also Hugo miracula multa mihi dabit facere inter vos God shall giue me power to worke many miracles among you but in this sense this blessing should be too much restrained 4. Theodoret applyeth it to the many troubles and afflictions out of the which the Lord had deliuered Paul and so aboundantly blessed them but he speaketh of such blessing as he should receiue to bestow vpon them as Origen well saith venieutis gratia suscipientium merita pariter designantur both the great grace of the commer and the worthines of the receiuer is expressed 5. So then the Apostles meaning is that he should so come vt benedictione Evangelij impleam that I shall fill you with the blessing of the Gospel Oecum that he should come in abundantia honorum spiritualiuos in the aboundance of spirituall grace Lyran. he should afferre copiam spiritualium honorum bring then aboundance of spirituall things Martyr he hopeth adventum suum fore frugiferum that his comming vnto them shall be fruitfull Beza and Haymo well expound it by that place c. 1.11 I long to see you that I might bestowe vpon you some spirituall gift 6. Origen here further obserueth that the Apostle spake thus by the spirit and by the gift of prophesie supra hominem namque est haec scire de futuris for it is aboue mans teach to knowe concerning things to come that he should not onely come vnto them but come in the aboundance of blessing And indeede the Apostles going to Rome was reuealed by the spirit as S. Luke testifieth Act. 19.20 that he purposed by the spirit after he had bin at Ierusalem to see Rome also but his other purpose of going into Spaine was not by diuine reuelation but humane disposition and therefore it is probable he failed in the one as hath beene shewed before though not in the other Quest. 39. Of the Apostles request that they would ioyne in prayer with him v. 30. I beseech you by our Lord Iesus c. 1. It appeareth how much the Apostle was troubled in spirit vsing this vehement obtestation as to entreate them by the Lord Iesus and by the holy spirit not that the Apostle was so carefull for his life but because Ecclesia periculum in eo agisciebat he knewe nothing could happen vnto him without great danger of the Church 2. the force of this obtestation lieth herein that if they did not pray for him it would redound much to the dishonour of Christ and of the holy Ghost for â—o entreat one by a thing is to insinuate that the thing which is most deare vnto them will thereby receiue hurt or be wronged if he prevaile not in his request Pareus or he entreateth them by the ende which he propounded it was the cause of Christ which they ought to further by their praiers and the by efficacie of charitie whereby they were bound to performe this dutie toward him Tolet and in effect be chargeth them by the loue of Christ wrought in them by the holy Ghost to ioyne in prayer with him as if he should haue said si in eum creditis if ye beleeue in him if there be in you any charitie gloss interlin as the Apostle Phillip 2.1 more at large vseth the like obtestation if there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercie fulfill my ioy so that he presseth and vrgeth them three wayes by this vehement obtestation both in respect of their loue vnto Christ whom they should seeme to neglect in respect of the Apostle to whom they were bound in charitie and in regard of themselues who should be found not to haue those graces of the spirit in truth not bringing forth the fruit of them 2. For the loue of the spirit 1. Chrysostome obserueth that the Apostle naming Christ and the spirit and not the father doth insinuate that we should not be troubled when in like manner he nameth the Father and the Sonne without the spirit or the father alone because non semper eodem modo ponit sanctam Trinitatem he doth not alwaies in one and the same manner set downe the Trinitie 2. Chrysostome further taketh the loue of the spirit actiuely for the loue whereby the spirit hath loued vs for as the Father and the Sonne loued the world so likewise the holy Ghost but rather that loue and coniunction is here signified which is wrought by the holy Ghost in the members of Christ Martyr will haue the loue of the spirit to be taken for the spirit of loue as c. 9.31 the law of righteousnes is put for the righteousnesse of the lawe but this inversion of the words is not here necessarie 3. To striue with me by prayers 1. certamen vocat ferventem orationem he calleth a feruent prayer a strife he would haue them pray for him earnestly 2. and they must pray with feeling and compassion for they which pray eorum in se recipiunt personam c. doe as it were take their person vpon them for whom they pray Calvin and make their case their owne 3. and hereby is signified that maximum praesidium fidelis oratio that a faithfull prayer is the cheifest defense against the spirituall adversaries Bucer 4. Origen obserueth further that the Apostle vseth this word of striuing together in prayer because of the resistance of the spirituall adversarie obsistunt enim daemones in oratione c. for the euill spirits doe resist in prayer first that one be not found such as the Apostle speaketh to lift vp pure hands without wrath and if one doe obtaine so much as to pray without wrath vix est vt effugiat esse sine disceptatione t. sine superfluis cogitationibus yet that will hardly scape him to pray without doubting that is without vaine and idle cogitations for