smote and diuided the waters with Elias mantle the vertue was not in the garment for then he needed not to haue smitten but once but he calleth for the God of Elias so it is said there Act. 19. that God wrought no small miracles by the hands of Paul it was Paul then that wrought them not the napkins 3. Nor yet is this sanctification vnderstood of the reading of certaine lessons out of the Scriptures in the time of eating as some thinke Perer. numer 5. which indeede is a commendable vse see August epist. 109. and Basil. epist. 9. ad Gregor much lesse is this to sanctifie meates conceptis ex verbo det sententijs c. to pronounce and conceiue a certaine forme of words and sentences out of Scripture euen the bread and meate Bulling as the Papists hold that with speaking fiue words ouer the bread and wine in the Eucharist they can make the bodie of Christ for it is not the sound or syllables of the word pronounced that sanctifie but faith which is grounded vpon the word non quod dicitur sed quod creditur not that which is saide but that which is beleeued sanctifieth and so Origen well obserueth here per orationem non cuiuscunque sanctificantur c. they are not sanctified by the praier of euery one but of them which lift vp pure hands without wrath and doubting which praied in faith 4. Some by sanctifying vnderstand the preseruing of the meate from the power of the deuill qui solebat se cibis odoribus saporibus immiscere which was wont to insinuate himselfe and creepe as it were into the meates smells and tasts as Augustine sheweth lib. 4. de civit dei c. 15. and Gregor lib. 1. dialog c. 4. telleth of a certaine Nunne which was possessed with a deuill by eating of Iettice not blessed thus Pererius numer 6. and Gorrhan following the interlin glosse ne diabolus per eum noceat least the deuill hurt by the meates and hereupon the Papists vse to signe their meates with the signe of the crosse to chase away the deuill from their meates for other kind of giuing thanks among them is but sieldome and slenderly vsed But as I denie not but that some times the deuil may haue that power where it pleaseth God so to permit to enter into mens bodies by meates as without which was more vsually seene in those first ages of the Church while the gift of miracles yet continued yet this is not vsuall for then the greater part of the world which receiue their meate without such thanksgiuing should be possessed of the deuill the Apostle then meaneth not any such sanctifying much lesse by the signe of the crosse which is but a toy to chase away the deuill who is no otherwise ouercome then by resisting him by faith In deede thus the deuill may worke by meates to tempt men by the abuse thereof to drunkennes and lust which his tentations are preuented by the sober and godly vse of the creatures receiued with thanksgiuing 5. And by the word with Lyranus to vnderstand Christ the word of God incarnate who sanctifieth efficiendo by effecting and working as prayer doth impetrando by obtaining it is somewhat hard for Christ himselfe when he brake bread gaue thanks himselfe beeing this word the word here then signifieth not Christ but it must be vnderstood in that sense as our Sauiour saith Man liueth not by bread but by euery word that proceedeth out of the mouth of God Matth. 4.4 that is by the power blessing of God giuing strength vnto the creature to nourish 6. Neither by this sanctifying word doe we vnderstand sermonem qui est in gratiarum actione the speach which is vsed in giuing of thanks as the Greeke scholia interpreter for giuing of thanks is a kind of praier but the word and praier are here two distinct things and praier goeth before meate and giuing of thanks after it should not therefore be set before praier as here the Apostle saith by the word and praier 7. By the word of God then we vnderstand consilium institutum Dei the counsell will and institution of God Bulling which comprehendeth these foure things 1. knowledge that in the beginning God created all things for mans vse and that nothing is of it selfe vncleane 2. faith to beleeue that we are of the number of the faithfull to whome the libertie of vsing the creatures of God with a good conscience is restoared in Christ once lost in Adam Beza annot 1. Timoth. 4.5 3. iudgement that although sometime in the law there was a difference betweene cleane and vncleane meates yet now vnder the Gospel it is pronounced omnia pura puris all things to be pure to the pure Bulling 4. the commandement of Christ ex cuius mandato panem quotidianum petimus by whose appointment we doe aske our daily bread as we are taught in the Lords praier and thus much by the way of this question 28. Quest. Why ones opinion and iudgement maketh that vncleane which is not and whether an erroneous custome bindeth v. 14. To him that iudgeth any thing vncleane to him it is vncleane 1. The reason hereof is because the goodnes or badnes of an action is esteemed by the will and affection of the doer now he which thinketh a thing to be euill and yet doth it it sheweth that such an one hath deliberatam peccandi voluntatem a deliberate minde and purpose to sinne 2. But here certaine considerations are to be admitted how and in what things the iudgement of the conscience polluteth the action 1. the minde and opinion doth not simply change and alter the nature of the thing as though that should in deede be euill and vncleane which one thinketh so to be but it is onely vncleane to him that so thinketh not vnto an other that so thinketh not 2. an erroneous conscience doth not binde ad faciendum secundum eam sed non contra eam to doe according vnto it but not to doe any thing against it 3. the will must be esteemed non ex iudicio sequenti sed praecedenti not by the iudgement subsequent but precedent as if a man thinke it sinne to eate flesh and yet eateth it and afterward his iudgement is better informed that it is not sinne so to eate yet for all this he sinned before in that action because he was not then so resolued 4. Thus the case standeth in things indifferent that he sinneth against his conscience who vseth that as lawfull and indifferent which he for the time taketh to be vnlawfull but it is otherwise in things that are simply in themselues vnlawfull as the breach of any morall law as if a man should be so blinded as to thinke it lawfull to steale here his conscience is ouerruled by the word of God vnlesse he be ignorant of the law of God as few or none are for the law of nature teacheth the same things in this case vnlesse there
with the singular vertues of God But Tolet obiecteth that the word quoque also is here a note non declarationis sed adiectionis not of declaration but of addition Contra. Though the vulgar Latine so translate quoque also yet in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as nempe or videlicet that is to say as Vatablus and the Syrian interpreter read so likewise Beza 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the world created These words are diuersly expounded for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the very act of creating of the world and the creature it selfe that was made as Erasmus noteth hereupon these diuers interpretations are giuen 1. Some read by the creation of the world Beza Genevens and Aretius thus distinguisheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tota mundi fabrica the whole frame of the world taken together but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workes afterward mentioned are the speciall workes as the starres the elements and such like But if by the creation the workes themselues created should be vnderstood then the Apostle should seeme superfluously afterward to make mention of the workes are vnderstood by the workes Perer. Tolet. and beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the genitiue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the datiue and therefore they can not be ioyned appositiuely together by way of declaration Pareus 2. The Latine translatour readeth à creatura of the creature which Anselme and the ordinarie glosse following vnderstand of man in which sense it is taken Mark 16.15 preach the Gospel to euery creature And man is so called the creature by a certaine excellencie because he hath some agreement with euery creature he is in a place as other bodies he hath sense as beasts and vnderstanding as Angels But as Tolet well noteth the other word which is ioyned with creature of the world excludeth this particular sense and application vnto man 3. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here better taken for the world created and is referred vnto the time à mundo condito since the world was created Pareus à fundamentis mundi from the foundation of the world as the Syrian interpreter for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is taken as Matth. 13.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foundation of the world Tolet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth not the act of the creation for it is taken for the world created afterward in this epistle Rom. 8.20 nor yet for the creatures simply but for the state of the world when it was created from the world created à constitutione mundi from the constitution of the world as Chrysostome is translated 3. Beeing vnderstood by his workes Non corporea vel imaginaria visione sed intellectuali not by a corporeal or imaginarie vision are they seene but by an intellectual gloss interlin as the cause is vnderstood by the effect Lyran. like as by an image representing one that is absent we are brought to the knowledge and remembrance of him so God is seene in his workes Perer. 4. To wit his eternall power and Godhead 1. Some by the inuisible things of God vnderstand the person of God the father by the vertue or power the person of the Sonne by the deitie the holy Ghost which interpretation Theophylact mentioneth here onely Gorrham seemeth to follow it But this reason maketh against it that the mysterie of the Trinitie is to high a matter to be searched out by the light of nature that knowledge commeth onely by reuelation Perer. 2. These three things then are here vnderstood the eternitie power and diuine maiestie of God the knowledge whereof man is lead vnto in part by his naturall instinct Perer. 3. And vnder the deitie or Godhead are vnderstood the rest of his attributes his wisdom goodnes iustice which are seene in the administration of the world whereby his Godhead which is in it selfe incomprehensible is knowne as by the effects Pareus 52. Quest. Of the knowledge which the Philosophers had of God and by what meanes they attained vnto it 1. Theodoret rehearseth fiue waies whereby the Philosophers were brought to the knowledge of the Creator 1. by the contemplation of the heauens and the starres and their orderly motion 2. by the consideration of the elements the fire the aire the water the earth 3. by the admirable frame and workemanship of mans bodie 4. by the operation of mans hands and by the manifold arts inuented by man 5. by the dominion which man hath ouer the creatures Theodor. in serm de provid But some Philosophers had their speciall and peculiar reasons beside which induced them to thinke there was a God 2. Socrates especially considered the prouidence of God in prouiding so bountifully for man as he bringeth Euthydemus by this particular induction to acknowledge that God hath speciall care of man as he hath giuen him the light and day to guide him the night for him to rest in the fire to warme him the fruits of the earth to nourish him And whereas Euthydemus obiected that these things were common vnto men with bruit beasts Socrates sheweth that euen the beasts themselues also are for mans vse and beside God hath giuen more excellent gifts vnto man then to any other creature as vnderstanding memorie speach wherein Gods speciall care appeareth more to man then toward any other creature This was Socrates inducement ex Grynaeo 3. The Platonists did finde out God by comparing the Godhead with other things first they were perswaded that God was not a bodie secondly they held God to be immutable and so they sought not God in the soule of man or among the mutable spirits and therefore they held God to be an infinite and immutable essence beyond them all to this purpose August lib. 8. de civ Dei c. 6. And further they rose vp thus by degrees to finde out the Godhead first they held spirituall things to be better then corporall then the things that had life they preferred before those that had no life and of the things that had life them that had sense and motion and of these they held to be most perfect the things that were endued with reason and of the things hauing reason such as were intellectuall spirits such as are the Angels and among those he to be most perfect that was totus actus onely in act void of all passiue qualitie which is God for the other spirits doe consist partly in act partly in a possibilitie as they may not be But it is impossible that God should not be and thus by these steppes did they ascend to the contemplation of the diuine nature Faius 4. Aristotle was perswaded that there was a God and that all things consisted by the diuine power because it was haereditaria fama omnium mortalium an hereditarie opinion of all mortall men lib. 12. Metaphys c. 6 7. lib. 7. Ethicor. c. 13. thereupon
all vnrighteousnesse were deliuered vp but then nothing should haue remained afterward to shewe their reprobate mind in if they had beene full of all iniquitie before this then is rather a proofe of their reprobate minde by such fruits and effects as followed Tolet. Eras. Beza 4. Thus the Apostle setteth downe their faults in particular vt apertius accuset that he might accuse them more plainely gloss ordinar 5. But this further is to be obserued that the Apostle in this catologue of their sinnes sub alijs personis omnem sermonem producit doth frame his speach as vnder other persons not directly accusing the Romanes but shewing what they were vnder the generall view of the sinnes of the heathen 6. Now the Apostle saith they were full of all vnrighteousnesse shewing a difference betweene the Gentiles that were giuen ouer vnto all iniquitie and such as beleeued who may sometime faile in these sinnes but are not full fraught with them Mart. 7. And though all among the Gentiles were not alike guiltie of these sinnes yet an imputation is laid vpon all the Gentiles for these reasons 1. because the number was small of those which carried themselues more civilly and therefore they were not to be counted in so great a multitude 2. though some bridled their corrupt nature yet they were naturally giuen to these sinnes as well as others as Socrates beeing noted by a certaine Physiognomer that tooke vpon him to coniecture by his countenance of his disposition that he was giuen to incontinencie answered that by nature he was so but that he had corrected the euilnesse of his nature by Philosophie Gualter 3. the Apostle doth not onely rippe vp the sinnes of the Gentiles in fact but such as were committed in the minde as malice envie that they which were not detected of outward and grosse sinnes yet might finde themselues guiltie of the other Hyperius 4. And though all these sinnes are not found in euerie one yet alicuius ex illis conscij omnes all men are guilty of some one of them Calvin Quest. 72. Of the order obserued by the Apostle in this particular enumeration of the sinnes of the Gentiles 1. Hugo Cardinal thus scanneth the number that whereas here are rehearsed 21. sinnes in all of the heathen he would thus distinguish them that there are seuen capitall sinnes and each of them is three wayes committed corde ore opere in the heart mouth and worke and so the number of 7. beeing multiplyed by three we shall haue the iust summo of one and twentie in all But hauing propounded this diuision he there leaueth it not being able to assigne euerie one of these particular sinnes to one of these kinds 2. Gorrham doth thus more distinctly distribute these seuerall kinds first the Apostle setteth these sinnes downe in generall full of all vnrighteousnesse then in particular first the sinnes of transgression then of omission from these words disobedient to parents to the end The sinnes of transgression are 1. in fact 2. in word whisperers 3. then both in word and deede doers of wrong c. v. 30. The sinnes of transgression in fact are seene 1. in inferring some temporall damage either in the affection as malice or evilnesse or in the effect either concerning carnall pleasure as fornication or worldly profit couetousnesse or some other notable wrong which is called wickednesse 2. or in personall damage which is done to ones person which beginneth in the heart that is enuie and is finished in murther 3. then followeth spirituall damage or hurt which consisteth in deceit which is threefold in open debate in secret craft and in the sinister opinion of the minde in taking all in the worst part 2. In word men transgresse either against men in priuate whispering or open backebiting or against God in hating him or speaking euill of him 3. Then followe the transgressions partly in word partly in deede 1. in detracting and dishonouring of others doers of wrong or contumelious 2. in preferring themselues before others proud 3. in despising of others boasters 4. in corrupting of others inventors of euill things Next are the sinnes of omission 1. in respect of superiours both in rebellion to parents they are disobedient then they are vnwise in refusing their parents instruction and so became incomposite disorderly without any gouernement 2. or in respect of all where there are three sinnes first they are without naturall affection secondly sine faedere societatis without fidelitie or societie they can neuer be appeased thirdly sine miserecordia compâ—ssionis without compassion they are merciles 3. But I rather thinke with Calvin that it is too curious to obserue such order in the enumeration of the Gentiles sinnes which the Apostle intended not but onely to accumulate together the manifold corruptions that raigned among the heathen setting downe euerie sinne not in any certaine methode but as it came vnto his minde yet if these particular sinnes be sorted out to their seuerall kinds we shall finde that these transgressions are against all the precepts of the second table Pareus Quest. 73. Of the particular sinnes of the Gentiles here 〈◊〉 rehearsed by the Apostle 1. First is set downe the generall to all the particulars following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnes which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Lawe 1. Ioh. 3.4 some interpret it full omni peccati of all sinne Gorrham but that is too generall it signifieth rather all such iniustice quod coniungitur cum iuiuria proximi which is ioyned with the wrong of our neighbour Calvin some thus distinguish betweene iniquitie and sinne the first is referred to the euilnes of the minde the other to the outward execution in the bodie 2. The first speciall sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication the vulgar Latine placeth next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malitia malitiousnesse and so Beza following his auncient Greeke copie and he thinketh it to be another generall word comprehending all the particulars following But the most Greeke copies and the Syrian translation make it the fourth particular sinne next to couetousnesse to Vatab. Mart. Gryneus Geneuens Gualter with others the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perneo to sell because such doe make sale of their bodies and prostitute them for gaine Gryneus the Latine word fornicatio fornication is deriued a fornicibus of the vaulted houses where such strumpets vsed to prostitute themselues Haymo By fornication is vnderstood omnis vsus praeter legitimum connubium any carnall vse beside lawfull mariage gloss interlin all vncleannesse and impuritie of the bodie Calvin And for two reasons is this one kind named rather then adulterie 1. quia ex leuiori granius evincitur c. because by the lesse sinne the greater is conuinced Ambrose if fornication be a sinne adulterie is much more Martyr 2. And because fornication was held to be no offence among the Gentiles therefore the Apostle
desiring him Isa. 26.8 The desire of my soule is to thy name our eyes must be toward him Psal. 121.1 I will lift vp mine eyes to the mountaines from whence my helpe commeth our talke must be of him Psal. 119.13 With my lippes haue I declared all the iudgements of thy mouth our hands must be lift vp vnto him in our prayer We must lift vp pure handâ— 1. Tim. 2.8 our feete must be readie to goe to serue him Psalm 18.33 He maketh my feete like hindes feete Gorrhan 18. Quest. Whome the Apostle meaneth by contentious and such as disobey the truth v. 8. But vnto them that are contentious 1. Some doe vnderstand those that did wilfully maintaine and defend their errors whence was beginning of sects and schismes Origen Anselme 2. Chrysostome Theodoret applie it vnto those which sinned of malice and of an obstinate and set purpose 2. But Ambrose specially referreth it vnto those who despised the iudgement of God and abused his long suffering and patience thinking that they should not be called to account for their sinnes and this seemeth to be most agreeable to the Apostles meaning for he spake before of such v. 4. as despised the bountifulnes of God which did lead and cal them to repentance by the contentious then are vnderstood such as were refractorie and rebellious against God And disobey the truth 1. Some vnderstand the truth of the Gospel Anselme Aretius 2. some generally the truth of doctrine by preaching Lyran. Osiand But the Apostle speaketh principally of the Gentiles which had neither heard of the Gospel and wanted the light of true doctrine 3. Ambrose doth restraine it to those that beleeue not the iudgement to come by Christ but that is too peculiar 4. some doe vnderstand onely the light of nature Beza Gryneus Pareus of which truth the Apostle spake before c. 1.18 which withheld the truth in vnrighteousnes 5. But seeing the Apostle comprehendeth the Iewes as well as the Gentiles the truth is more generally to be taken for any direction vnto that which was right whether by the law of nature which the Gentiles had or the written law which the Iewes had so Chrysostome taketh it in this generall sense qui lucem fugit tenebras eligens which doth flee the truth choosing darknes c. 19. Quest. Of the punishment due vnto the wicked Indignation wrath tribulation anguish c. v. 8. 1. Some doe ioyne all these together as depending vpon one sentence so Ambrose Theodoret Origen but they are distinguished into two periods one endeth at wrath the other beginneth at tribulation the first sheweth the qualitie of the works which are punished the other the persons that shall be iudged indifferently both Iewes and Gentiles Tolet. or the first containeth the thesis or generall preposition the other an hypothesis with particular application to the Iewes and Gentiles 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation some take for the more vehement motion of anger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger for the lesse Origen Martyr but the first rather signifieth the lighter commotion and stirring of the minde the other the inflammation of the minde with a purpose of reuenge Tolet. Pareus and this anger and indignation are not to be referred vnto the men themselues as Origen but vnto God who is not subiect vnto any such perturbations but here figuratiuely anger the cause is taken for the effects the iudgement of God vpon the wicked the effects of his anger Pareus 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribulation and anguish 1. some applie vnto the inward vexation and anguish of the minde which the wicked feele in this life these are before iudgement and the other two indignation wrath after gloss ordinar Aret. and hereupon Origen maketh a difference betweene the tribulation of the wicked quam subsequitur angustia which anguish and vexation of the minde followeth and the affliction of the righteous wherein they are not straightened but enlarged in their inward man 2. But this tribulation and anguish is better referred to the infernall punishment where shall be weeping and gnashing of teeth Pareus which some thus well distinguish referring tribulation to the externall punishment of hell fire and anguish to the worme of conscience that neuer diâ—th Oâ—â—and Gorrhan But yet so there eternall punishment is here described as that the horror of conscience euen in this life the forerunner of that euerlasting horror in hell may very well be included also 4. Vpon the soule of euery man which is not onely an Hebraisme that is vpon euery man Tolet. for according to the Hebrew phrase it had beene sufficient to say vpon euery soule therefore hereby is also signified the horrible punishment of their soules specially yet together with their bodies Pareus for à parte totum intelligit he vnderstandeth the whole by a part Haymo 20. Quest. Why the Iew is set before the Grecian v. 9. Of the Iew first and of the Grecian 1. Tolet thinketh that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first here signifieth ordinem praeminentiam statuum the order and preheminence or prerogatiue of states betweene the Iewes and Gentiles for the Iewes were preferred before the Gentiles because they were the people of God But although this reason may be yeelded in the next verse where mention is made of glorie and honour vpon euery one that doth good the Iew first and then the Gentile yet it can be no prerogatiue for the Iew to be first in punishment 2. Therefore I preferre their iudgement which thinke that the Iew in the order of punishment is placed first because they knew Gods will and had better helpes and therefore they were worthie of greater punishment if they did not their masters will so Ambrose Iudaeus credens propter Abraham honorificentior diffidens peius tractandus the beleeuing Iew was more honoured for Abrahams sake but the vnbeleeuing Iew was worthie of greater blame so also Athanas. ad Antioch qu. 144. so primum significat grauitatem poena this word first doth in this place signifie the greatnesse of punishment in the other prarogativam pramij the prerogatiue of reward Faius 21. Quest. What Iewes and Gentiles the Apostle here meaneth 1. Origen will haue neither the vnbeleeuing Iew here to be matched with the beleeuing Gentile for then the Iewe should not haue the preheminence nor yet the beleeuing Iewe with the vnbeleeuing Gentile for then they were not fit to be ioyned together but he vnderstandeth as well the vnbeleeuing Iewes as Gentiles and hath these strong positions 1. that euen they which beleeued not among the Gentiles yet doing well might be rewarded though they had not faith in Christ for as they were condemned for their euill works so if they did well they should be counted worthie of reward and whereas that place will be obiected He that beleeueth not is condemned alreadie Ioh. 3.18 he giueth this interpretation secundum hoc quod non credidit iudicatus est c. he is
is expressed afterward their conscience accuseth or excuseth them Quest. 29. What precepts the lawe of nature containeth and prescribeth This may be shewed both generally in the diuerse kinds of those things whereof these precepts consist and in particular by a seuerall induction and instance in the precepts of the morall lawe 1. Man is bound to carrie himselfe vpright both toward God that is aboue him toward other men like himselfe and toward such things as are inferiour vnto him and vnder his rule and command as within him his bodie sense affections without him honour riches pleasure and such like In all these man receiueth some direction from the lawe of nature for the first he is taught to loue God and feare him aboue all as beeing the maker of all things for the second there are two naturall precepts one affirmatiue whatsoeuer you would that men should doe vnto you doe vnto them Matth. 7.12 the other negatiue quod tibi fieri non vis alteri ne feceris that which you would not haue done to you offer not to another for the third euen Cicero by the light of nature could say animus imperat corpori vt Rex ciuibus ratio libidimi vt seruis dominus the minde ruleth the bodie as the king his citizens reason the lust as the master gouerneth the seruants lib. 3. de repub which words are cited by Augustine lib. 4. cont Iulian. c. 12. euen by naturall reason man hath some direction to guide himselfe in the desiring and coueting of the temporall things of this life 2. Another generall demonstration there is of these naturall precepts for man hath some naturall inclinations common to all other things some incident onely to things that haue life and some peculiar to humane nature of the first kind is the desire which euerie thing hath for it owne preseruation and hence it is that a man naturally declineth all things which are hurtfull to his life and is inclined by nature to preserue his bodie and life as Tullie saith generi animantium omni est à natura tributum c. it is giuen by nature vnto euerie liuing thing to defend it owne bodie and life of the second sort is the procreation and education of children which is by nature giuen vnto vnreasonable creatures of the third kind are those things which specially belong vnto the nature of man as a desire to knowe the truth and to acknowledge God and liue sociably with other men so Tullie also saith eadem natura virationis hominem conciliat homini adorationis vitae societatem c. the same nature by the force of reason doth ioyne man to man both in the societie of speach and life lib. 1. de officijs 3. But more euidently shall it appeare what nature prescribeth by particular induction in the seuerall commandements of the morall lawe 1. Concerning the worship of the onely God the heathen by nature had some knowledge thereof as Cyrellus lib. 1 cont Iulian. citeth Pythagoras Deus vnus est c. God is one not without the gouernment of the world as some thinke sed in ipso est tot â—s en toto orbe but he is in it wholly in the whole he considereth all generations the beginning of all things the father of all c. the same father sheweth how Orpheus recanted his error of the multitude of Gods and in the end ackowledged one onely God 2. And as touching the adoration of images Strabo writeth that the Persians had neither altars nor images and when they warred against the Greecians they ouerthrewe and burned their temples with their images the like Cornelius Tacit. writeth of the Germanes quod coelesti maiestati parum convenire putauerunt c. that they thought it not agreeable to the celestiall maiestie to include the gods within walls or to resemble them to any humane shape Numa Pompilius thought it vnlawfull to ascribe any forme either of man or beast vnto God that was invisible 3. Touching the abusing and profaning of the name of God Tullus Hostilius was killed with lightening and his house burned because he attempted by certaine irreligious excorcismes to call vp Iupiter Elicius Theophrastus as Plutarke writeth noted Pericles that beeing sicke shewed vnto his friend certaine enchanted toyes hanging about his necke 4. And the Gentiles also obserued their Sabboths and dayes of rest wherein it was of their blind and corrupt nature that they added many superstitious obseruations of their owne yet nature taught them that some time was to be set apart for the worship of their gods 5. The Gentiles also commended the honouring of parents and condemned disobedience vnto them therefore Solon beeing asked why he appointed no punishment for such as killed their parents answered because he thought that none would be so wicked to attempt any such thing 6. Such was the hatred of the detestable sinne of murther among the Romanes that for the space of 620. yeares from the first building of Rome none was found to haue beene killed within the citie walles by any priuate mans hand as Dion Holicarnass obserueth 7. Adulterie was odious by the light of nature among the Gentiles as appeareth by the iudgement of Pharaoh and Abimelech concerning Sara Abrahams wife Gen. 22. 20. 8. Theft by Draco his lawe was punished with death Solon thought that too grieuous a punishment and enioyned double restitution for theft the Indians and Scythians because they had not houses to keepe their goods in counted theft among the most grieuous offences the like opinion they had of fraud and impostures Cato beeing asked quod faenerari what it was to be an vsurer answeared quid hominem occidere what is it to kill a man 9. The Indians most seuerely punished those which were taken in a lie and generally among the heathen they so detested falshood and were iealous and suspicious of false testimonies that as Cicero saith it was generally receiued vt vel amplissimi homines ne in miximis rebus c. that no not the most excellent men euen in the smallest matters should giue testimonie in their owne cause and for the same reason they would not suffer any to be a witnesse against his enemie for it was supposed he would make a lie to endanger him whom he hated 10. The Gentiles also were not ignorant that it was vnlawfull to couer the things of another as when Xerxes dealt with Leonides to haue revoulted and promised to make him Monarch of Greece he receiued this answer from him If you had knowne saith Leonides what things are honest in mans life abstinuisses à concupiscendis alienis you would haue abstained from coueting other mens things And thus by this particular induction it is euident how the effect of the morall law is naturally written in the heart of man and that the lawe of nature if it be not blinded commandeth the same things which the written lawe of God ex Gualtero Quest. 30. What the lawe of
other vnto it which bodie notwithstanding is farre from perâ—â—â— health though the smaller infirmities are not felt where a greater disease hath takeÌ„ possessiâ—â— 5. Now if our nature be vnsufficient to produce any good morall worke much lesses it able to direct a man vnto godly liuing for the truth onely maketh one free Ioh. 8.32 vnto such godly works we had neede to haue the grace of God to direct vs Psal. 4.6 maâ— say who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs. 34. Qu. Of the testimonie of the conscience and the accusing or excusing of the thoughts v. 16. Their conscience also bearing witnes and their thoughts c. 1. Faius thinketh thâ— three effects of the conscience are here expressed the first to testifie that is to propose the things done vnto the minde then to accuse and thereby to defend or excuse But rather theâ— first is the generall to testifie and beare witnesse which is expressed afterward in these two particulars that according as the things committed are good or euill so the conscienceâ— beareth witnesse by accusing or defending Gorrhan Pareus 2. Their thoughts are said â—â— accuse one an other 1. non cogitationibus inter se digladiantibus not as though the thoughtâ— did at the same time striue together about the same fact that some thoughts accused aâ—â— other excused 2. not yet is it meant of diuers men as that the thoughts accused the vnbeleeuers and excused the beleeuers gloss interlin Gorrh. or the accusing thoughts conceiued puniendos such as were to be punished the excusing servandos such as were to be saued Graeca caten 3. but in one and the same man as his facts were euill his conscience accused and as they were wel done his conscience excused him Par. Tol. 4. Some think that wheâ—â— in euery iudgement there must be three actor retis index â—he actuarie the guiltie person and the iudge that in diuers respects the conscience is all these the conscience accusing is thâ— actor the conscience accused is the guiltie partie and the iudge also is the conscience Faius But the partie accused is rather the man himselfe whome his conscience accuseth or excuseth and the conscience is the witnes the iudge supreame is God sitting in the conscience and the subalternate iudge is the light of nature imprinted in the heart which Lyranus calleth naturale indicatorium hominis the naturall iudgement place of man All these are here expressed by the Apostle he saith the effect of the law is written in their heart the iudgement seate is the heart the iudge the naturall law their written then the partie accused or defended are themselues and the witnesse and giuer of euidence is the conscience 5. Photius ex Oecumen here noteth that the conscience is not said to iustifie or condemne but onely to accuse or excuse sententiam iudex ipse fert the sentence the iudge himselfe giueth c. which is now for the present the euidence of naturall light in the soule but the superiour iudge is God himselfe in the day of iudgement 6. Here Origen disputeth very curiously what this conscience should be and he resolueth that the spirit of the conscience is an other thing beside the soule beeing ioyned vnto it as an inseparable companion in the bodie but if the soule of man be not ruled by it it shall be separated from the soule afterward and the spirit shall returne to God and the soule shall goe to torment to this purpose he expoundeth these words of the vnfaithfull seruant Matth. 24.51 He will separate him and giue him his portion with hypocrites as though the soule and the spirit should be separated a sunder Contr. True it is that there are two faculties in the soule there is in the minde the notion and apprehension of the naturall principles which are graft in vs by nature and then the conscience in the heart Pareus but that these should be diuers in substance and that one may be separated from the other is a strange conceit for the very spirits and soules of the wicked shall be tormented in hell not their soules onely as S. Peter speaketh of the spirits in prison which were disobedient in the daies of Noah 1. Pet. 3.19 by separating in that place our Sauiour meaneth the cutting such off and separating of them from the liuing 35. Qu. Why the Apostle maketh mention of the day of iudgement v. 16. 1. Some ioyne this verse with the 13. Not the hearers of the law but the doers shall be iustified in the day c. and all the rest comming between they enclose in a parenthesis so Beza Pareus and the Greeke catena Beza giueth this reason because if it should be referred to the next words before their thoughts accusing one an other or excusing which is spoken onely of the Gentiles this generall iudgement should be supposed to be onely for the Gentiles But the same inconuenience will follow if it be ioyned to the 13. v. which is specially meant of the Iewes that the day of iudgement would be thought onely to concerne them it is therefore no good consequent because the Gentiles are mentioned before that this iudgement should be onely for them for how followeth it the conscience of the Gentiles shall in that day accuse or excuse them therefore no mans conscience els 2. Wherefore this verse is better annexed to the next words before then to the other words so farre off to the which they can not well be ioyned without great divulsion of the sentence and suspending of the sense the meaning then is this not that the conscience accuseth not or excuseth none till that generall day of iudgement but 1. it is felt now sed tum maxime omnium sentietur but then it shall be felt most of all Osiand so also Lyran. 2. And now many men beeing carried away with the delights of this life present cogitationes accusatrices non audiunt doe not heare or regard their thoughts accusing them but in that day they shall be brought to light euery mans conscience shall touch him Mart. 3. Hactenus occultus est testis hetherto the conscience is but a secret witnes onely knowne to him that hath it but then omnibus apparebunt they shall be made manifest and apparant to all Tolet. 4. and by this the Apostle sheweth ne morte cas extingui that such accusing or excusing thoughts are not extinguished no not by death And Origen here well noteth that the thoughts shall accuse or excuse them in the day of iudgement not which they shall haue then but which they haue now for cogitationum malaruÌ„ quaedam notae certaine marks of euill thoughts doe remaine in the soule which shall be manifested then Origen ficut stile en cera nota imprimitur as a seale leaueth a print in the waxe Haymo 36. Qu. Why it is called the day and of the application of other words v. 16. 1. At the day
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
morally he should be a lyar in act Pareus so then euery man is said to be a liar quia mentiri potest quamvis non mentiatur because he may and can lie though alwaies he doe not lie Tolet. 6. Quest. How the Prophet Dauid is to be vnderstood saying Euery man is a lyar Psal. 116.11 1. Some doe thus interpret nihil est firmum vel stabile in rebus humanis nothing is firme or stable in humane matters Theodoret to the same purpose also Euthymius fallax est humanae vita faelicitas the happines of mans life here is deceitfull But this beeing a most true position how could the Prophet say I said in my hast as correcting his hastie and vnaduised speach in thus saying 2. Some preferre this sense that Dauid beeing much troubled and perplexed with his manifold afflictions and sometime tempted with diffidence doth correct himselfe and confesseth that God notwithstanding was true though all men were liars Perer. but it is euident by the Prophets words that this is not a correcting but a corrected speach which he spake in his hast 3. Origen deliuereth a third sense that Dauid hauing reuealed vnto him the truth by faith saying a little before I beleeued and therefore I spake doth thankfully acknowledge that he had receiued the reuelation of the truth from God whereas all other men as Philosophers and the wise among the heathen were liars their writings were full of error and falshood But that by all he vnderstandeth not onely the vnbeleeuing Gentiles but all men in generall is euident v. 12. following as hath beene shewed before 4. Calvin whome the Genevens follow thus expoundeth nihil esse certi neque ab homine neque in homine that there is no certentie neither from man to be looked nor yet in man but this beeing a most true and aduised assertion why then should the Prophet there say he spake it in hast for so the word there signifieth as likewise Psal. 31.22 I said in my hast I am cast out of thy sight 5. Vatablus thinketh that Dauid meaneth those which said when Saul persecuted him that he should neuer enioy the kingdome and therefore he trusting to Gods promises saith they were all liers But why then should Dauid say I said in my hast as confessing that he thus spake in his heat and hast 6. Wherefore the meaning of the Prophet Dauid there is this that beeing oppressed with his manifold and great afflictions he had some distrustfull thoughts in so much that he began to thinke that euen Samuel and Nathan which had made vnto him such promises concerning the kingdome were but men and had spoken as men vnto him And this sense may be confirmed by the like place Psal. 31.22 cited before I said in my hast Iun. Caietan Iansenius But two obiections will be made against this interpretation 1. If Dauid be thus vnderstood this allegation should seeme to be impertinent for the Apostle groundeth vpon that saying of Dauid as a certen and vndoubted axiome which Dauid their vttered in hast Ans. 1. It is not necessarie to graunt that S. Paul citeth this place out of that Psalme the like saying is found Psal. 39.5 Euery man is altogether vanitie 2. but it may safely be admitted that the Apostle hath reference to this very place Psal. 116. and yet he keepeth the Prophets sense for though Dauid were deceiued in the particular application to Samuel and other Prophets yet the speach was true in generall euery man is a liar here was Dauids error that he tooke them to speake as other men this generall ground of Dauids speach the Apostle followeth here 2. Obiect The word there vsed bechaphzi Vatablus translateth in praecipiti mea fugâ— in my hastie flight the vulgar latine in excessu meo when I was beside my selfe for feare it neede not be translated in my hast Ans. 1. The word chapaz signifieth indeede all these to make hast to be astonished to mooue for feare to precipitate but the more vsuall and proper signification is to make hast as Exod. 12.10 Ye shall eate it in hast Psal. 104.7 they hast away 2. and whether it be translated in my hast or in my feare the sense is all one that Dauid spake thus in his heat and passion 3. and that it is not meant of his externall flight of bodie but rather of the acceleration and hast of his affections is euident by the like place Psal. 31.22 I said in my hast I am cast out of thy sight Quest. 7. Of the occasion of these words cited out of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned The words in the 51. Psalme immediatly going before are these v. 4. Against thee onely haue I sinne and committed euill in thy sight how Dauid is said to haue sinned onely against God it is diuersely scanned 1. Gregorie thus expoundeth tibi soli peccavi against thee onely haue I sinned quia tu solus es sine peccato because thou onely art without sinne man is not said to sinne against man quia eum aut par aut grauior culpa inquinat because either he is defiled with the same or a greater sinne But though euerie man be a sinner this is no reason but that one man may trespasse against another 2. Origen thus expoundeth Dauid by these words of S. Paul 1. Cor. 2.15 the spirituall man discerneth all things yet he is iudged of none therefore against thee onely haue I sinned because others cannot iudge me quia spiritualis sum because I am spirituall c. But Dauid in this act was not spirituall but carnall 3. Caietan thinketh that Dauid so speaketh because he was king and had no superiour iudge to whom he was subiect and therefore he is said onely to sinne against God because he onely was his superiour Iudge But Dauid standeth not here vpon any personall prerogatiue he setteth forth the qualitie of his offence 4. An other exposition which P. Martyr mentioneth is he saith he sinned onely against God because he sinned against his lawe for although he had trespassed against Vrias and Bathshebe his wife yet those were sinnes none otherwise then as they were prohibited by Gods lawe But in this sense not onely Dauid but euerie one beside should be faid to sinne against God 5 Some giue this sense against thee onely that is chiefely he had so profaned Gods couenant abused his benefits caused the name of God by this his fall to be blasphemed that he had offended God most of all Mart. Gualter But they are two diuerse things to sinne onely against God and chiefely to offend him 6. Wherefore Dauid here hath relation to the secresie of his sinne which was caried so politikely that the world perceiued it not yea Ioab though he was priuie to Vrias death yet knew not the cause Vatab. Iun. and thus before them D. Kimhi this sense is warranted 2. Sam. 12.12 where the Lord saith thou didst
iustifieth cannot be without workes yet it iustifieth without workes it alone iustifieth yet it must not be alone The fourth Chapter 1. The text with the diuers readings v. 1. What shall we say then that Abraham our father hath found concerning the flesh 2 For if Abraham were iustified by works he hath wherein to glorie Be. to reioyce â—â— to boast he hath glorie L.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath matter of reioycing but with God 3 For what saith the Scripture but Abraham beleeued God Be. V.T. Abraham beleeued God L.B.G. but here the Greeke particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted and it was counted or repâ—ted L. to him for righteousnes 4 Now to him that worketh the wages reward B.R. but a reward may be of fauour so is not wages is not counted by fauour or of grace Be. but of debt dutie Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth debt 5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse according to the purpose of God L. this is not in the originall nor yet translated in the Syriake 6 Euen as Dauid declareth G. or pronounceth Be. or expresseth V. rather then teâ—â—meth R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith calleth the blessednesse of the man vnto whom God imputeth righteousnesse without workes 7. Blessed are they whose iniquires are forgiuen and whose sinnes are couered 8. Blessed is the man to whome the Lord not our Lord L. R. imputeth not sinne G. hath not imputed L.R. will not impute T. B. the word is in the future tense but according to the phrase of the Hebrew it is taken for the present 9 Came this blessednes G. Be. or belongeth it V. or befalleth B. better then abideth remaineth L. R. there is no word expressed in the originall it must be supplied and vnderstood vpon the circumcision onely or vpon the vncircumcision also the prepuce R. but that is no English word For we say that faith was imputed to Abraham for righteousnes 10 How was it then imputed when he was in circumcision when he was circumcised G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in circumcision or in vncircumcision not in the circumcision but in vncircumcision 11 And or after G. he receiued the signe of circumcision as the seale of the righteousnes of faith which he had in vncircumcision that he should be father of all them which beleeue in vncircumcision that is beeing not yet circumcised not by vncircumcision V. L. R. the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better here translated in for by vncircumcision they did not beleeue that were to giue more vertue to vncircumcision then to circumcision that righteousnes might be imputed to them also 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also which walke in the steppes of the faith which was euen in vncircumcision of our father Abraham 13 For not by the law was the promise giuen to Abraham or his seede that he should be the heire of the world but thorough the righteousnes of faith 14 For if they which are of the law be heires faith is in vaine B. or made void G. and the promise is made of none effect 15 For the law procureth or causeth G. worketh L. wrath for where no law is there is no transgression 16 Therefore the inheritance is of faith that it might be by grace that the promise might be sure to all the seede not to that onely which is of the law but also to that which is of the faith of Abraham who is the father of vs all 17 As it is written a father of many nations haue I appointed thee euen before God not according to the example of God V. whome he beleeued not whome thou didst beleeue T. L. or whome ye beleeued B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beleeued who quickneth the dead and calleth those things which be not as though they were not as those things which are L. for the speaketh of the same things still which God causeth to be whereas they were yet nothing 18 Who contrarie to hope B.Be. L. aboue hope G. beside hope V. without hope the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the first sense for Abrahams hope was in deede beyond all expectation beleeued vnder hope that he should be the father of many nations according to that which was spoken to him So shall thy seede be as the starres of heauen and the sand of the Sea L.R. but these words are not in the originall 19 And he not weake in faith considered not his owne bodie he was not weake in faith when he considered his bodie T. but in the originall it is put negatiuely he considered not which was now dead beeing almost an hundred yeares old neither the deadnes of Saras tombe 20 Neither did he stagger or stirke L.V.T. doubt G. dispute B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better taken here in the first sense at the promise of God thorough vnbeleefe but was strengthened in the faith and gaue glorie vnto God 21 Beeing fully assured G. or perswaded V. Be. certified B. rather then fully knowing L.R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not onely knowledge in the vnderstanding but assurance also in the heart that he which had promised was also able to doe it 22 And therefore it was imputed to him for righteousnes 23 Now it is not written onely for him that it was imputed vnto him for rightesounes L.G.T. but these words are not in the originall 24 But also for vs to whome it shall be imputed beleeuing in him which raised our Lord Iesus from the dead 25 Who was deliuered vp for our sinnes and was raised againe for our iustification 2. The Argument Method and parts THis Chapter hath three parts 1. the first is a proofe of the former proposition that we are iustified by faith without the workes of the lawe by the example of Abraham the testimonie of Dauid with some other arguments vnto the 17. verse 2. A commendation and description of the excellencie of Abrahams faith to â—â— 2. The third is the vse and explication of Abrahams imputatiue iustice In the first part the Apostle vrgeth 4. principall arguments to prooue that we are iustified by faith without workes 1. Argum. If any were iustified by workes most like Abraham But he was not iustified by workes but by faith Ergo the assumption is diuersely prooued 1. from the effects then Abraham should haue had wherein to glorie with God but he had not v. 2. from a testimonie of Scripture propounded v. 3. faith was counted to Abraham for righteousnesse then dilated and implyed by the contrarie that which is counted is of fauour and debtâ— 4. but Abrahams faith was counted his righteousnesse by fauour v. 5. therefore not by debts 2. Argum. From the testimonie of Dauid there is
1. Origen vnderstandeth them that vnto the naturall law doe ioyne also faith so that he would haue one and the same seede here vnderstood which is of the law and of faith also but it is euident that the Apostle saying Not to that onely which is of the law but to that which is of faith c. doth make a manifest distribution and distinction of those which are the seede according to the law and of those which are not but of faith 2. Some vnderstand this clause of that seede which de operibus legis praesuâ—mit doth presume of the works of the law glosse interlin ordinar but vnto such as depend vpon the works of the law the promise appertaineth not at all 3. Therefore by those of the law he meaneth the beleeuing Iewes to whome the law was giuen and the same before he called v. 12. them which were of the circumcision Pareus and he meaneth not those which were onely of the law but of faith also that is were beleeuers though of the circumcision for here is a distinction of the seede of Abraham now none are his seede which haue not saith whereof some are beleeuers of the circumcision and so of the law some are beleeuers onely and are not of the circumcision Beza annot 3. But here the words stand thus in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that of faith Abraham Erasmus would referre the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not vnto seede but vnto Abraham and so he maketh two Abrahams one which was iustified by faith beeing vncircumcised the other iustified by faith when he was circumcised like as the Scripture maketh two Adams one heauenly an other earthly But the Scripture no where setteth before vs two Abrahams and the Apostles meaning is euident that he speaketh distributiuely of the seede of Abraham one of the law and the other onely of faith Beza Quest. 28. Of the meaning of these words v. 17. I haue made thee a father of many nations before God 1. Oecumenius ioyneth this with the former words as it is written as though the meaning should be this it is written before God and therefore it is worthie to be receiued but it was euidently that this testimonie was taken out of Scripture and so the testimonie of God himselfe 2. Origen interpreteth thus before God that is by God he was appointed to be a father of many nations but this were superfluous for the words themselues I haue made thee a father doe euidently shew without any other addition that it was God that had made him and called him to be a father c. 3. Chrysostome Theophylact Theodoret doe take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as well against or answerable or before here in the first sense that Abraham was made the father of many nations instar vel ad exemplum Dei like or after the example of God and that in two respects both because as God was an vniuersall father not of one nation but of all so was Abraham and as God was a spirituall father not by carnall generation so was Abraham also thus also Martyr and Pareus But learned Beza obserueth that this wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against is no where in the new Testament taken in that sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like 4. Lyranus with the glosse vnderstandeth it of Abrahams righteousnes and vprightnes that he walked vprightly before God as the Lord said vnto him Gen. 17.1 Walke before me and be thou vpright But the Apostle thoroughout this discourse insisteth vpon Abrahams righteousnes by faith not by works 5. Haymo referreth it to Abrahams faith and so maketh this difference of those which beleeue that some beleeue God but not before God because their faith is onely in outward shew and profession and not in heart but they beleeue before God that beleeue and trust in him with all their heart but the words are not he beleeued before God but before God whom he beleeued so that this is not meant personally of Abrahams faith but of his calling to be the father of many nations 6. Anselme likewise hath relation to the faith of Abraham as it is set against the carnall generation that by faith not in the flesh he obtained to be the father of many nations 7. But it rather sheweth the manner how then the cause why he was made the father of many nations namely before God by a spirituall generation not by a carnall in the 〈◊〉 of men Calvin Beza that although it appeared not so vnto men that he was the father of many nations yet before God he was appointed to be the father of many nations 〈◊〉 faith Osiander Quest. 29. Of the meaning of these words v. 17. Who quickneth the dead and calleth those things which be not c. 1. Origen vnderstandeth this of the quickning of those which are dead in their sinnes and thinketh it to be specially meant of the Iewes which were raised by Christ from their sinnes but in the end of the chapter ver 24. the Apostle speaketh of the corporall raising of Iesus from the dead 2. Oecumenius and Ambrose haue speciall reference vnto Abraham whose bodie is afterward said to be dead yet it was quickened that is made liuely and apt for generation But this the Apostle speaketh of afterward so that it should seeme a needelesse repetition if it had beene touched before and it is an improper speach to call the reviuing of an olde decayed bodie the quickening of the dead 3. Some expound this place by that Heb. 11.19 of Abrahams faith when he offred vp Isaac He considered that God was able to raise him vp euen from the dead and this they will haue vnderstood of that act of Abrahams faith Tolet. annot 18. Faius But this act of Abrahams faith to beleeue that he should be the father of many nations went long before the other act of his faith in offring vp of his sonne 4. But the best interpretation is that Abraham beleeued in Gods omnipotencie and all-sufficiencie which is described by two effects the one in causing that to be which neuer was as in the creation the other in making that to haue a beeing againe which had ceased to be as in the resurrection Pareus And so Chrysostome also vnderstandeth it of the resurrection of the dead but as Abraham beleeued thus generally concerning the power of God yet there was a particular application to his owne state at that present that God could raise him a posteritie euen out of his dead bodie for so the Apostle saith Heb. 11.29 that be receiued Izaac from the dead aâ—ter a sort Beza Bucer Quest. 30. How God is said to call those things which be not as though they were 1. Concerning the diuerse vses and acceptations of this word to call it is taken in Scripture specially fowre wayes 1. it signifieth the first motion whereby God calleth any vnto the knowledge of saluation as Rom. 8.30 whom he
to followe and he is made in that respect the father of the faithfull but the faithfull and beleeuers now are onely the children of faithfull Abraham 2. Now Abrahams faith and ours herein agree 1. in the generall obiect which is God that quickeneth and raiseth the dead 2. in the manner condition and qualitie for Abrahams faith was firme and certaine he was fully perswaded and such must our faith be 3. the end and scope of his faith and ours is the Messiah the promised seede 4. the effect is the same the imputation of righteousnesse Pareus Quest. 41. How Christ is said to haue beene deliuered vp for our sinnes v. 25. Christ was diuerse wayes and by diuerse deliuered vp 1. he was deliuered vp by the determinate counsell of God Rom. 8.31 he spared not his owne sonne but gaue him vp 〈◊〉 vs all vnto death 2. He was deliuered vp by himselfe Galath 2.20 Who hath loued me and giuen himselfe for me Ephes. 5.25 as Christ loued his Church and gaue himselfe for it 3. By Iudas Matth. 26.21 One of you shall betray me 4. He was deliuered vp by the Iewes as Pilate saith vnto Iesus Ioh. 18.35 thine owne nation and the high Priests haue deliuered thee vnto me 5. He was also deliuered vp by Pilate to be crucified Ioh. 19.16 6. And lastly he was deliuered vp by Sathan Ioh. 13.2 the deuill had put it into the heart of Iudas to betray him Gorrhan Tolet. So then Christ was deliuered vp à patre permittente of his father permitting à scipso sâ— lutem hominis procurante of himselfe procuring mans saluation à Iudae prodente of Iudaâ— betraying him à Iudao invidente of the Iewes enuying him à Pilato iudicante of Pilatâ— iudging him à diabolo suggerente of the deuill suggesting Gorrh. But the Apostle here speaketh of the first kind of deliuering vp by God his father â—â— that the ineffable counsell of Gods wisedome and mercie toward vs may appeare 2. that it might be knowne that Christ died not by chance or of any weakenesse or imbecilitie â—â— by the counsell of God wherein appeareth Christs great loue in willingly offring himselâ—â— for vs Pareus 3. that the same author may be knowen both of Christs deliuering to death and of his raising againe God raised him vp v. 24. Tolet. 42. Quest. Why the Apostle thus distinguisheth the benefits of our redemption ascribing remission of sinnes to Christs death and iustification to his resurrection v. 25. v. 25. Who was deliuered vp for our sinnes and is risen againe for our iustification here the Apostle seemeth to ascribe our iustification vnto the resurrection of Christ where he must not be so vnderstood as though Christs death onely merited for vs remission of sinnes and not iustification also for elswhere this our Apostle doth place our iustification in our redemption by the death of Christ Rom. 3.24 We are iustified freely by his grace thorough the redemption that is in Christ Iesus and S. Peter likewise faith 1. epist. 2.24 Who his owne selfe bare our sinnes in his bodie on the tree that we beeing deliuered from sinne might liue vnto righteousnes c. Diuers interpretations then are giuen of these words to remooue this doubt 1. Some doe giue this reason of this distinction that Christ is said to be risen for our iustification that is to be an example of newnesse of life as Augustine applieth this sentence super Psalm 101. ser. 2. pasch serm 2. Christus crucifixus est vt ostenderet veteris homiris occasum c. resurrexit vt in vita sua ostenderet vitae nostrae novitatem Christ was crucified to shew in vs the dying of the old man and he rose againe to shew in his liuing againe our newnes of life c. to the same purpose Origen and Anselme vpon this place and likewise Thomas 3. part quest 56. artic 2 that quantum ad efficientiam in respect of the efficacie both the passion and resurrection of Christ are the causes of both sed quantum ad exemplaritatem c. but in respect of the exemplarie vertue and force the passion of Christ is the cause of remission of sinnes and his resurrection the cause of newnes of life this interpretation is approoued by gloss ordinar Gorrhan Bellarm. lib. 2. de effect sacram c. 9. resp ad argum 5. Pererius disput 10. numer 49. and by Stapl. Antidot pag. 259. But Tolet annot 25. misliketh this sense vpon this reason because as the one clause of this sentence is to be taken so is the other but the Apostle saying who was deliuered to death for our sinnes insinuateth a satisfaction made by his death for our sinnes not an example shewed of mortification therefore in the other part he must be vnderstood likewise to speake of the cause of our iustification not of an example onely And further there is difference betweene iustification and newnesse of life the Apostle saith c. 6.4 As Christ was raised from the dead c. so we should walke in newnesse of life here the Apostle speaketh of the exemplarie imitation of Christs resurrection in newnes of life which is our sanctification and regeneration but iustification is a diuers thing from sanctification which is as the frait and the other the cause thereof 2. Caietane thus expoundeth we are said to be iustified by Christs resurrection because we are iustified by faith which is confirmed by Christs resurrection and so products sumus ad iustificationem per fidem resurrectionis we are brought vnto iustification by the faith of the resurrection And they adde further that our faith is specially directed vnto Christs resurrection for the Iewes and heathen did confesse that Christ died but not that he rose againe to this purpose Vatablus Christ rose for our iustification that we should beleeue him to be the Sonne of God and so by that faith be iustified to the same purpose Faius But Peter Martyr resureth this opinion because our faith must as well aime at the death of Christ as at his resurrection and although the Iewes knew that Christ died yet they did not acknowledge that he died for our sinnes Tolet addeth this reason further that like as the death of Christ was not an argument onely and confirmation of our faith but the very cause of the remission of our sinnes so his resurrection must be held to be not an argument and proofe of our faith but the very cause of our iustification 3. Tolet here bringeth in an other exposition which he doth father vpon Theodoret Christ rose for our iustification vt communem omnibus resurrectionem procuraret to procure the common resurrection of vs all for vnlesse Christ had risen againe we should not haue risen againe But 1. no where in Scripture is our resurrection called by the name of iustification 2. and our resurrection was as well merited by Christs death as by his resurrection 3. if Christ indeede had not risen at all neither should we haue
vndoubted assent vnto the promises of God Mart. Origen giueth this reason those things are said to be firmer which are by grace then those things which are by the law quia illa extra nos sunt haec intra nos c. because those things are without vs written in tables of stone these are within vs vero spiritu Dei inscripta beeing written by the verie spirit of God 3. But it will be thus obiected against this assurance and certaintie 1. Obiect Gods promises as likewise his menasings are conditionall as that of Ionah that Nineveh should be destroyed within fortie dayes and that pronounced by Isay to king Hezekiah that he should die 2. No man is sure of perseuerance and continuance to the ende 3. Vnlesse a man were sure to be without sinne which is impossible in this life he cannot be certaine of his saluation 4. There is not the perfectest man but sometime he feeleth his mind to be full of doubting Contra. 1. Some promises and threatnings of God are conditionall and they hold not the condition not beeing kept such are these giuen in instance but some are without condition of our obedience but are of Gods meere grace which require nothing but a liuely faith to apprehend it 2. The faithfull doe pray for perseuerance in all their prayers but prayer as S. Iames sheweth must be made without hesitation or doubting therefore the faithfull may be in time and in the ende are assured of their perseuerance to the ende 3. Not the assurance to be without sinne but that our sinnes are forgiuen vs is required for then neither S. Paul who was not without sinne could haue beene assured of Gods fauour in Christ as he was 4. There may rise doubts in the minds of the faithfull from the weaknes and infirmitie of the flesh and yet they may notwithstanding haue a perswasion for these doe arise and spring of diuers causes and beginnings the infirmitie of the flesh may cause one sometime to doubt and yet the spirit of grace may worke assurance in the minde which in the ende preuaileth and ouercommeth all doubts Like as reason doth tell a man that the Sunne is bigger then the whole earth and yet his sense may cause him to doubt of it Martyr Origen in this purpose vpon these words v. 19. and he not weake in faith c. inferreth that there may be then an infirmitie and weaknes in faith quod si est infirmitas est sine dubio ibi sanitas and if there be infirmitie there is also health and sanitie Now this doubting which riseth in the minde proceedeth not from the nature of faith but from man's infirmitie like as there is nothing more certaine in any science then the principles and axiomes in the Mathematicks yet one may doubt thereof not of any defect in the art but thorough his owne vnskilfulnes so a faithfull man may doubt not because in faith there is any vncertentie but it is raised by his owne infirmitie which infirmitie is of two sorts either when one is perswaded of that which he knoweth but there remaine yet other things to be knowne which he comprehendeth not or when he knoweth and beleeueth the things which are set before him but thorough his weaknes can not giue full assent vnto them the first of these is a fayling in his vnderstanding the second in his heart and affection But the spirit of God subdueth at the last all these defects and doubting and worketh a full perswasion in the heart The argument then followeth not a faithfull man may sometime cast doubts in his minde therefore by faith he can not be assured for neither doth a faithfull man doubt totaliten wholly dubitatio proficiscitur ex infirmitate his doubting proceedeth of his infirmitie certitudo ex fide but his assurance is of faith not yet finaliter this his doubting is not finall at length by faith he ouercommeth all such infirmities Martyr 13. Controv. Whether faith be an act of the vnderstanding onely Bellarmine vpon these words v. 19. not considering his owne bodie and v. 21. plenissime scitus fully knowing inferreth that faith is not a certaine fidence confidence or assurance but onely an act of the vnderstanding for to consider belongeth to the vnderstanding and so doth a full and firme knowledge Bellarm. lib. 1. de iustificat c. 6. Contra. 1. In that Abraham considered not his bodie it sheweth that his faith ouercame all impediments yea it euen preuailed against his naturall reason this maketh rather against Bellarmine for here an act of the vnderstanding which is to haue considered the weaknesse of his bodie is denied he considered not and yet if this prooued any thing it sheweth onely that faith ioyned with the consideration and vnderstanding of the minde not that it consisteth onely of it 2. Concerning the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better translated beeing fully assured and perswaded then fully knowing perswasion is not onely a certaine knowledge and apprehension of the minde but a full assent also of the will grounded vpon the firme and resolute iudgement of the vnderstanding and in this sense doth the Apostle vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certentie full perswasion 1. Thess. 1.5 where he saith our Gospel was not vnto you in word onely c. but in the holy Ghost and much assurance as he deliuered vnto them the most euident and certaine doctrine of the Gospel so it wrought in them a steadfast and setled assurance of their saluation 3. And that this perswasion which Abraham had was ioyned with a confidence and assurance the words euidently shew v. 20. Neither did he doubt of the promise through vnbeleefe which the Latine translator readeth non haesitavit he staggered or stucke not And that faith hath alwaies assurance and confidence ioyned with it Saint Iames also testifieth chap. 1.6 Let him aske in faith and wauer not see more hereof Synops. Centur. 4. nr ◠45 14. Controv. That iustifying faith is not a generall apprehension or beleeuing of the Articles of faith but an assurance of the remission and forgiuenes of sinnes in Christ. Bellarmine further collecteth vpon this place v. 20. Beeing fully perswaded that he which had promised was able to doe it c. that this faith whereby Abraham was iustified was not any assurance of the remission of sinnes but fides dogmatica vel historica a dogmaticall or historicall faith a beleefe of the omnipotencie of God Bellar. lib. 1. de iustif c. 11. to the same purpose the Rhemists giue here the like note that Abrahams faith was a beleefe of an article reuealed vnto him from God and so inferre that it shall be sufficient for vs to beleeue the articles of Christs death and resurrection without any scuh confidence which they call a found faith Contra. 1. That Abrahams faith was not onely a generall beleefe or assent that Gods speach was true and that he was able to effect that which he
the grace working together is that wherewith the will of man worketh for the effecting of that which it willeth This distinction must be qualified for to make the will of man a ioynt worker with grace is against the Apostle who saith that it is God which worketh in vs both the will and the deede Philip. 2.13 But thus it may be admitted that mans will beeing once mooued and regenerate by grace is not idle but then worketh with grace not of it owne strength but as it is still mooued and stirred by grace see further hereof Synops. Centur. 4. err 30. 3. Of this sort is that distinction of grace praeveniens subsequens grace preuenting and going before and following grace which are not indeede two diuerse or seuerall graces but diuerse effects of one and the same grace Gods grace preuenteth mans will and changeth it of vnwilling making it willing and then it followeth to make the will of man fruitful and effectuall and this we acknowledge but the grace subsequent or following is not merited or procured by the well vsing of the first preventing grace in which sense this distinction is to be reiected 6. Morall obseruations Observ. 1. To followe the workes of the flesh is enmitie against God v. 10. When we were yet enimies c. They which delight in such workes as God hateth are enimies to God whereupon Origen giueth this note quomodo reconciliat us est qui causam mimici secum gerit c. how can he be said to be reconciled to God which yet retaineth the cause of enmitie c. he then which continueth in such workes as are hatefull vnto God cannot be said to be reconciled by the blood of Christ as the Apostle further sheweth That no vnrighteous person shall inherite the kingdome of God 1. Cor. 6.9 Observ. 2. Of the reconciling of enemies v. 10. When we were enemies we were reconciled c. As God did reconcile vs to himselfe beeing yet his enemies so we are taught herein to be like vnto our heauenly father to be willing to be reconciled and to be at atonement with our enemies as Abraham made a league with Abimelech and as Iacob did the like with Laban who pursued him to haue wrought him some mischiefe Observ. 3. Wherein we ought to reioyce v. 11. We reioyce in God through our Lord Iesus c. The Apostle here sheweth wherein the ioy of a Christian consisteth that whereas the world reioyceth some in riches some in honour some in pleasure some in their strength humane wisedome and the like the Christian man is taught to reioyce in his redemption and saluation in Christ as our Blessed Sauiour would haue his Apostles to reioyce because their names were written in heauen Luk. 10.20 Obser. 4. Of the two kingdomes of grace and sinne life and death v. 17. If by one offence death raigned c. The Apostle here pointeth our two kingdomes the one of sinne and death the other of righteousnesse and life there are node in the world but belong vnto one of these kingdomes Therefore it must be our great care to examine our selues vnto which kingdome we are subiects by nature all are vnder the kingdome of darkenesse and from thence we cannot be deliuered but by Christ as the Apostle saith Coloss. 1.13 who hath deliuered vs from the Prince of darkenesse and hath translated vs to the kingdome of his deare Sonne we must therefore examine our selues whether we haue faith in Christ 2. Cor. 13.5 Observ. 5. Why the Lord suffereth his sometime to fall and to be plunged in sinne v. 20. Where sinne abounded there grace abounded much more c. God then sometime seemeth to leaue his children to themselues that they afterward beeing recouered and restored by grace may haue more experience of the goodnesse and mercie of God and of the excellencie of grace as Dauid after his fall repenting of his sinne celebrateth the multitude of Gods mercies Psal. 51.1 and Peter after he was converted was bid to strengtheâ— his brethren Luk. 22.32 as then beeing more able to comfort others by the experience of Gods mercie which he had himselfe receiued Observ. 6. None ought to despaire of forgiuenesse of sinne v 20. Grace abounded much more Grace is more predominant then sinne and the Apostle in the comparison set forth betweene Christ and Adam sheweth before that grace in Christ is more able to saue vs then sinne was in Adam to condemne vs let no man then despare of mercie and say with Cain his sinne is greater then can be forgiuen but rather with S. Paul Iesus Christ came into the world to saue sinners of whom I am chiefe 1. Tim. 1.15 CHAP. VI. 3. The text with the diuerse readings WHat shall we say then shall we continue in sinne that grace may abound or be encreased Be. 2. God forbid let it not be Gr. we that are dead to sinne how yet shall we liue therein 3. Knowe ye not brethren L. addit that as many of vs as haue beene baptized all we which haue beene baptized B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Iesus Christ haue beene baptized into his death 4 We are buried together with him by baptisme into his death that like as Christ was raised did rise vp S. L. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was raised vp to the glorie Be. S.G. by the glorie L. B. V. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in of the father so we also should walke in newenesse of life 5 For if we be graft together with him G. Be. ad by the similitude of his death Be. S. B. rather then to the similitude G.L. for we are graft into Christ not into thâ—â— similitude so shall we be by the similtude which must be supplied out of the former clause some insert be partakers B. V. but the other word graft is better vnderstood of his resurrection 6 Knowing this that our old man is crucified with him that the bodie of sinne might be destroyed or abolished S.V. that henceforth we should not serue sinne 7 For he that is dead is iustified L.V. S.B. freed G.S. Be. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth is iustified from sinne 8 Wherefore if we be dead with Christ we beleeue that we shall also liue with him 9 Knowing that Christ beeing raised not rising S. L. see ver 4. from the dead dieth no more death hath no more dominion ouer him 10 For in that he died he died once to sinne but in that he liueth he liueth vnto God 11 Likewise thinke yee also that yee are dead to sinne but are aliue to God in Iesus Christ our Lord. 12 Let not sinne therefore raigne in your mortall bodie that ye should obey it in the lusts thereof obey the lusts thereof S. L. but here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is omitted 13 Neither yeeld your
here vseth that the bodie of sinne may be destroyed for the bodie is not crucified or destroyed but sinne which dwelleth in the bodie 3. Origen hath an other exposition by the bodie of sinne we may vnderstand proprium aliquod corpus the proper bodie of sinne whereof these are the members fornication vncleannes inordinate affection with other particular sinnes as S. Paul calleth them Coloss. 3.4 and this sense followeth Chrysostome this bodie of sinne he vnderstandeth to be vniuersam malitiā nostram the whole malice of our nature so Lyran. congeries peccatorum the companie of sinnes is called the bodie of sinne as there is a bodie also of vertues and good workes Gorrhan as Matth. 6.22 If thine eye be single the whole bodie shall be light if it be wicked the whole bodie shall be darke 4. And this multitude and companie of sinnes is so called for diuerse reasons 1. because as the bodie hath diuerse members so our inborne concupiscence brancheth forth into diuerse sinnes Mart. 2. propter robur tyrannidem because of the strength and tyrannie which it exerciseth in the children of disobedience Faius 3. quod ab eo facile homines divelli non possunt because men cannot easily be plucked from their sinnes no more then from their bodie Phocius 4. because men are addicted to their sinnes and loue it as themselues Photius ibid. 5. But in this place the Apostle vseth this phrase the bodie of sinne because he had spoken of crucifying before bodies vse to be crucified Pareus and we are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were concorporated with Christ which word the Apostle vseth Ephes. 3.6 and we were crucified in his bodie vpon the crosse together with him 5. But here we must take heede of the error of Florius Illyricus who did hold that originall sinne was a substance and not an accident onely because it is called here a bodie and the old man But this is a metaphoricall speach it is called a bodie by a certaine similitude as it is shewed before and the Apostle calleth it afterward verse 12. sinne in the mortall bodie it is therefore a kinde of spirituall bodie in these our mortall bodies 6. But in that the Apostle addeth that we should not serue sinne he sheweth that the regenerate are not quite freed from sinne but sinne doth not raigne in them neither are they seruants any longer vnto it so we must make a difference betweene these two peccare and peccato servire to sinne and to serue sinne the regenerate doe sinne while they are in the flesh but they doe no longer serue sinne Bucor Quest. 11. How the dead are said to be freed from sinne v 7. 1. Some do vnderstand this of the spirituall death in baptisme before spoken of Lyran. Ofiand P. Martyr thinketh that the Apostle speaketh of mortification which is the effect of iustification not de morte naturae of the death of nature But then this had beene a repetition of that which he said before vers 6. whereas it containeth rather a reason thereof 2. Some vnderstanding this to be spoken of the naturall death of the bodie from whence the Apostle taketh his similitude by beeing freed or iustified from sinne doe meane purgatum esse à peccatis to be purged from sinne Basil. lib. de baptis But this cannot be that all the dead should be purged from their sinne though they cease from the actions thereof 3. This better is interpreted of the naturall death that they which are dead do thenceforth cease from the actions of sinne and so Chrysostome vnderstandeth here the word iustified liber est à peccatis is free from sinne that is the actions of sinne cease Calvin like as a seruant when he dieth is free from the seruice of his master as Iob. 3.19 so he which is dead is free from the dominion of sinnes past then the theefe ceaseth to steale the adulterer to commit adulterie the word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is iustified is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed which word the Apostle vseth v. 18. and it is a synecdoche when one kind is taken for the whole to be iustified and absolued in iudgement is one kind of freedome and it is taken here for the generall to be set free as a theefe dying is set free by death as if he had beene iustified and absolued in iudgement Piscator 4. But hence it followeth not that the dead doe not sinne afterward they are free from the sinnes committed in the bodie yet the wicked euen after death beeing tormented in hell doe not cease to sinne beeing full of despaire blasphemie impenitencie and therefore their sinnes not ceasing their punishments cannot determine Let this be obserued against the opinion of the Origenists who inferre that because when men are dead there is an ende of their sinne that at the length there shall be an ende of their punishment and God shall haue mercie vpon them Quest. 12. What life the Apostle speaketh of v. 8. We beleeue that we shall also liue with him 1. Some vnderstand it of life euerlasting in coelo post generalem resurrectionem in heauen after the generall resurrection Haymo so also Origen Chrysostome Theodoret but it is euident that the Apostle speaketh of the life of grace v. 11. ye are dead to finde but are aliue to God c. 2. Neither is it to be vnderstood onely de vita gratiae of the life of grace as Lyran Tolet annot 8. and Basil vnderstandeth it of the newenesse of life lib. de baptism for the AApostle thus expoundeth himselfe 2. Tim. 2.11.12 if we be dead with him we shall also liue with him that is shall raigne with him as the Apostle saith in the next verse following if we suffer we shall also raigne with him 3. Wherefore the Apostle by liuing with Christ vnderstandeth generally both the life of grace present and of glorie afterward Mart. and this life is distinguished into three degrees 1. our regeneration in rising vnto newenes of life 2. our perseuerance in continuing vnto the end 3. the third degree is in euerlasting life after the resurrection Pareus Quest. 13. How death is said to haue had dominion ouer Christ v. 9. In that the Apostle saith v. 9. Death hath no more dominiō ouer him it is inferred that death had sometime dominion ouer him 1. Origen to remooue this doubt how death may be said to haue had dominion of Christ vnderstandeth it of his going downe to hell ad locum vbi mors regnavit vnto the place where death raigned but thus the doubt remaineth still for Christ whom he would haue descend to hell went thither as a conquerour hell had no dominion ouer him therefore that cannot be the meaning 2. and Haymo his interpretation is as harsh who by death vnderstandeth the deuil which had dominion by his ministers as he entred into the heart of Iudas Christo permittente by the permission of Christ it is
an others subiects euen Gods and though the wicked doe obey sinne willingly yet it is of necessitie also because it is not in their power to resist sinne 2. Gregorie better observeth vpon this place that the Apostle saith not let not sinne be but let it not raigne quia non esse non potest it cannot but be in our members but it may not raigne 3. Pererius here confuteth Beza for giuing this note vpon this place the Apostle sheweth how farre we are dead to sinne while we are in this life vt reluctetur spiritus non tamen vincat that the spirit alway resisteth but ouercommeth not c. whereupon he thus cauilleth that if the spirit ouercome not the flesh then is it ouercome of the flesh But Beza his meaning onely is that our sanctification is not perfect in this life but that there remaineth some relique of sinne which alwayes resisteth the spirit as the Apostle sheweth in his owne example c. 7. so the spirit ouercommeth in part because sinne raigneth not in the regenerate but there is not a perfect victorie in this life because sinne hath a dwelling still and beeing in vs in this mortall flesh though the kingdome thereof be subdued Quest. 18. What the Apostle meaneth by mortall bodie ver 12. Let not sinne raigne in your mortall bodie c. 1. Chrysostome thinketh this is added by way of encouragement to signifie certamina in hac re temporaria esse that the strife and combate herein is but temporarie so also Photius he sheweth quod temporaria sit contra peccatum lucta that the fight against sinne is but temporall because the bodie is mortall and for a time 2. Origen hath two interpretations first the Apostle speaketh of the dead bodie to shewe that sinne neede not raigne in vs for he that is dead is free from sinne but the Apostle saith not in mortuo sed mortali corpore in the dead but in the mortall bodie there is great difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortall which is the word vsed here 3. Further he saith that the Apostle calleth this bodie mortall ad distinctionem alterius corporis quod immortale est to distinguish it from that other bodie which is immortall when sinne shall haue no dominion or command at all ouer vs this sense Tolet also followeth 4. The ordinarie glosse further addeth that here is a secret promise of immortalitie si non regnet peccatum if sinne raigne not the bodie nowe mortall shall be afterward immortall 5. Theophylact thinketh that mention is made of the mortall bodie to signifie that all the pleasures of the bodie are but momentanie minus sunt stabiles corporis voluptates and therefore they are not much to be desired to the same purpose Bucer ne innitamur rei fallacissima that beeing admonished by our owne frailtie we should not trust to so vncertaine and deceitfull a thing 6. Theophylact noteth beside that hereby the Apostle insinuateth mortalitatem hanc fuisse corpori à delicto inditam that this mortalitie was inflicted vpon the bodie by reason of sinne and so we should by the meditation of death and mortalitie be terrified from sinne 7. But as these notes and collections may safely be receiued so this further may be added that the Apostle maketh mention specially of the mortall bodie because the partes and members thereof are the instruments of sinne that although the minde are inward faculties be tempted yet that we should resist and not bring the euill motions and suggestions into execution and this may appeare to be the Apostles meaning by the next words v. 13. neither giue your members as weapons of vnrighteousnesse c. Beza 8. Some thinke that the Apostle insinuateth the daunger of eternall death that if sinne doe raigne corpus moriturum est in aeternum the bodie shall die eternally gloss interlin but the bodie is said to be mortall in respect of the present mortall state because it is subiect to death 9. P. Martyr thinketh the meaning to be this because the concupiscence which the Apostle would not haue here to raigne in vs is per corpus derivatum deriued from Adam to vs by the bodie But I preferre the former interpretations but especially the 7. yet so as that with Ambrose by mortall bodie we vnderstand the whole state of man both the powers of soule and bodie by the figure synecdoche when one part is taken for the whole So also Pareus Faius Quest. 19. Of those words that yee should obey it in the lustes c. v. 12. 1. The Syrian interpreter readeth that yee should obey the lusts thereof but here the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is omitted which is referred to the first antecedent sinne that ye should not obey it that is sinne which is put in the feminine gender in the lusts thereof that is of the bodie and therefore Beza to take away the anbiguitie explaineth it thus that yee should obey sinne in the lusts thereof 2. The Apostle putteth it in the plurall lusts because from the prauitie and corruption of our nature doe arise many and diuerse lusts and concupiscences Martyr 3. Thus sinne is compared to a tyrant raigning and raging the lusts are as the edicts and precepts of sinne whereby it raigneth and ruleth men yeelding to their corrupt concupiscence as are the vassals and slaues of sinne Calvin 4. The Apostle expoundeth himselfe what he meant before by the raigning of sinne that is to obey it no man in this mortall bodie can be void of concupiscence and vnlawfull desires but the faithfull must striue against them and not become subiect vnto them Pellican 5. This obedience consisteth in two things the one to be at command to obey and yeeld subiection vnto sinne the other to take vp armes in the defence of sinne which is touched in the verse following Pareus 6. Concupiscence is taken two waies sometime it is the name fomitis innati of that inborne occasion and originall of sinne sometime actus interioris of the inward act of the minde whereof there are three degrees there is propassio the propassion or first motion then delectatio the delight thirdly consensus the consent the Apostle here speaketh not of the first motion which no man can helpe but of the second and third which by Gods grace may be staied that a man neither delight in or consent vnto those euill motions which arise in his mind gloss ordinar 7. Neither is this a superfluous exhortation vnto them whom he said before v. 11. to be dead to sinne that sinne should not raigne in them because our mortification is not here perfect but euery day more and more we must proceed therein and by such exhortations is our mortification still perfited Pareus 8. And here by lusts we must vnderstand not the naturall desire and lust of the bodie as after meate drinke sleepe and such like but the vnnaturall vnnecessarie and
and this is euident both in that originall sinne remaineth after baptisme which the Apostle calleth peccatum inhabitans sinne dwelling in him Rom. 7.10 euen after he had beene baptised 2. whereas Pererius obiecteth that saying of Beza to confirme his opinion that in those which are truely sanctified in Christ sinne once dyeth â—â—â—is is so weakned vt pristinas vires nunquam accipiat c. that it shall neuer receiue the former strength but daily as the bodie in the graue rotteth away donec penitus intereat c. â—â—till it altogether perish c. In these words Beza affirmeth not that in baptisme there is a persue death of sinne but that sinne beginning to die is weakned more and more and neuer returneth to the former strength which is most true that the regenerate doe more and more die vnto sinne and euery day the power of sinne is decayed in them till at length together with morralitie they put of all corruption See further Synops. Centur. 3. er 10. Controv. 6. Of the baptisme of infants 1. The Anabaptists doe thus inferre out of this place of the Apostle v. 5. we are buried by baptisme into his death c. they which are baptised must professe their mortification and dying vnto sinne which infants cannot doe and therefore they are not to be baptised And Christ bid his Apostles to goe teach all nations and baptize them infants are not capable of doctrine and fit to be taught therefore they are not to be baptized Contra. 1. They which neither in baptisme nor after make profession of their mortification are not to be baptized they which are of yeeres must so professe in their baptisme it is sufficient for infants to doe it afterward for the vse of baptisme is not for the time present onely but for afterward otherwise we should neede often to be baptized 2. Infants are within the couenant for God promised to be the God of the faithfull and of their seede and therefore the signe of the couenant is not to be denied vnto them and seeing infants were circumcised vnder the lawe in stead whereof baptisme is succeeded infants by the same warrant are to be baptized vnlesse we will make the state of infants vnder the Gospell inferiour vnto the condition of infants vnder the lawe 3. When the Apostles were bidden to preach and baptize a course was prescribed them and that or those times to beginne with preaching and then to baptize for first they which were of yeares must beleeue which was wrought in them by preaching the word for faith commeth by hearing before they could be admitted to baptisme 4. But it will be obiected that this vse of baptizing infants is not Apostolicall it was brought in by Hyginus Bishop of Rome and Tertullian lib. de baptism misliketh that vse Contra. 1. Hyginus onely made a decree concerning Godfathers and Godmothers as they are called that vndertake for infants in baptisme which sheweth that the baptizing of infants was in practise before 2. Tertullian in his old age fell into the heresie of Montanus and therefore much is not to be ascribed to his iudgement concerning this matter Martyr Controv. 7. Of the confidence and assurance of saluation v. 8. Wee beleeue that we shall also liue with him c. Hence it is well inferred that the faithfull are assured by faith both of their perseuerance in the state of grace in this life and of euerlasting life in the next for we beleeue saith the Apostle that we shall liue c. we nothing doubt of it and in the same sense the Apostle said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing ver 6. and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing v. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather ye or conclude ye as the word is taken Rom. 3.28 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beleeue all which words implie a certaintie without doubting Contrarie hereunto is the doctrine of the Romanists which hold it to be a point of presumption to haue assurance of saluation and whereas we vrge S. Pauls example that was sure nothing could separate him from the loue of God in Christ they answear that S. Paul and other holy men had it by speciall reuelation Contra. S. Paul maketh it not his speciall case to be assured of saluation but here he speaketh generally of all the faithfull we knowe Tolet also one of their owne writers thus expoundeth this place we beleeue credimus intellectus c. we beleeue in the vnderstanding that spirituall life is giuen vs with the death of sinne confidimus etiam nos in ea per seueraturos and we are confident that we shall perseuere therein See further hereof Synop. Centur. 4. err 25. Controv. 8. That Christ shall not die in the next world againe for those which were not healed here v. 9. Death hath no more dominion ouer him c. Origen by this text confuteth their error who hold that Christ should suffer in the next world the like things as he did here for them quos dispensationis eius medicina sanara non poserat whom the medicine of his dispensation could not heale in this present world and they vsed this reason because in the next world they shall either doe well still or euill non erunt profundo silentia there shall not be silence altogether then as Lucifer fell in the beginning so may they be apt to fall then having the vse of freewill for virtus est mutabilis vertue is changeable Origen thus refuteth this error 1. because it is contrarie directly to the Apostles words here that Christ died once for all death shall haue no more dominion ouer him such vs the force and efficacie of the crosse of Christ vt sufficiat ad sanitatem remedium non solum praesentis futuri seculi sed etiam praeteritorum c. that it sufficeth not onely for the health and remedie of the present and world to come but of the ages past non solum humano ordini c. and not onely for the order and condition of men but euen for the celestiall orders also c. Christ by his death redeemed the one from their sinnes and setled and established the other 2. and though the nature of man be mutable here yet so shall it not be there vbi ad culmen virtutis ascenderit when it is come to the height and perfection of vertue for there shall be charitie which as the Apostle saith nunquam excidit neuer falleth away 3. The Apostle could say that neither life nor death things present nor to come nor any thing else could separate him from the loue of God in Christ how much lesse shall the libertie of freewill be able then to separate vs. 4. And Lucifer did fall antequam ad beneficia filij Dei charitatis vinculis stringeretur when as yet the bond of charitie had not fastened him to the benefits of the Sonne of God But it is now otherwise with those celestiall spirits whose
tooke away the handwriting of the lawe which was against vs Calvin so Oecumen by the bodie of Christ pro nobis interemptum slaine for vs so also Ambrose tradens corpus suum Servator mortem vicit peccatum damnavit our Sauiour deliuering vp his bodie ouercame death and condemned sinne c. So we are dead vnto the lawe in the bodie of Christ because he in his body was made a curse for vs to redeeme vs from the curse of the law Par. Quest. 7. Of the meaning of these words v. 6. beeing dead vnto it There are 3. readings of these words 1. some reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are deliuered from the law of death so the vulgar Latine and Ambrose with Anselme Haymo and Origen also maketh mention hereof though he approoue an other reading But the morall lawe is not properly called the law of death which title better agreath vnto sinne which indeed is the law of death Beza obserueth that no Greek copie but one which he had seen so readeth 2. Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dead in the nominative which some expound thus in the which we were held as dead Origen but here is a traiection or transposing of the words which stand thus in the originall dead wherein c. not wherein we were dead some vse a harder kind of traiection we which are dead are deliuered whereas the order of the words is this we are deliuered from the lawe beeing dead c. some vse no traiection at all but supply the pronounc it or that dead vnto it wherein c. and they vnderstand the lawe Theophylact Erasmus Bucer Calvin P. Mart. 3. But the better reading is in the genetive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some ioyne it with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawe the lawe beeing dead wherein c. but it is rather put absolutely and the pronoune that or it must be supplyed that beeing dead wherein we were holden not in Oecumenius sense who vnderstandeth it actiuely we are dead by sinne but passiuely with Chrysostome that beeing dead namely sinne wherein we were holden id quod detinebat peccatum c. that which did hold vs namely sinne hath now nothing to hold vs with Quest. 8. What is meant by the newenesse of the spirit and the oldnesse of the letter 1. Origen vnderstandeth by the oldnes of the letter the ceremonies of the lawe as circumcision the Iewish Sabbaths by the newenesse of the letter the spirituall and allegoticall sense so also Haymo saith he serueth God in the newenes of the spirit that spiritually practiseth the circumcision of the heart not the carnall obseruation of the ceremonies But S. Paul treateth here of the morall not the ceremoniall lawe as Tolet well obserueth annot 18. 2. Chrysostome and Theophylact following him vnderstand the oldnes of the letter of the externall obedience which was practised vnder the law the newenesse of the spirit they expound to be the inward obedience of the heart wrought in vs by the spirit of Christ But we must here take heede that we doe not so thinke that the literall sense of the lawe onely concerned outward obedience for it required the perfect loue of God and our neighbour and restrained the verie inward concupiscence Neither must we imagine that all they which liued vnder the lawe onely serued God in the oldnes of the letter yeelding onely externall obedience as Chrysostome seemeth to insinuate that they were commanded onely to abstaine from murther adulterie and such like but we are restrained from anger wantonnes the inward motions for many of the holy men vnder the lawe had the newenesse of spirit in the renovation of their inward desires as the faithfull haue vnder the Gospell 3. Some by the oldnesse of the letter vnderstand sinne which was not reformed by the letter of the lawe by the newenesse of the spirit the fruits of righteousnesse as Hierome epist. ad Hedib quest 8. vivamus sub pracepto qui prius in modum brutorum c. let vs liue vnder the precept which before as bruite beasts said let vs eate and drinke c. so also Tolet annot 8. but if by the oldnes of the letter we vnderstand sinne how can any be said to serue God in sinne 4. Ambrose by the newenesse of the spirit doth vnderstand legem fidei the lawe of faith by the oldnes of the letter the law of works but the Apostle here speaketh of our obedience and sanctifie which is the fruits indeede of iustification rather then iustification it selfe 5. Wherefore the Apostle rather by the oldnes of the letter vnderstandeth the outward and externall obedience onely ot iosam legis notitiam the idle and fruitlesse knowledge of the lawe without the true conuersion of the heart the newenes of the spirit is the true sanctitie both of bodie and soule wrought in vs by the spirit of God which is called newe compared with our former state and condition vnder the old man and in respect of our newe mariage with Christ Pareus so Calvin non habemus in lege nisi externam literam c. we haue not in the lawe but onely the externall letter which doth bridle our outward actions but doth not restraine our concupiscence so Pet. Martyr vnderstandeth quoddam obedientia genus a certaine kind of outward obedience but not such as God requireth to the same purpose Osrander the newenes of the spirit is when we serue God move spontaneo spiritu with a readie and willing spirit they serued God in the oldnes of the letter that is indignabundo spiritus with an vnwilling mind And the law as Beza well noteth is called the letter quia surdis canit because it speaketh as vnto deafe men till they be regenerate and renewed by the spirit of grace 6. So here are three things set one against the other solutio contra detentionem libertie or freedome against detayning or holding the newenesse against the oldnes the spirit against the letter Gorrhan Quest. 9. How S. Paul beeing brought vp in the knowledge of the law could say I knew not lust 7. and I was aliue without the law v. 9. 1. The occasion of this question is because elswhere the Apostle professeth his integrity as Philip. 3.6 touching the righteousnesse which is in the law I was vnreproouable and Act. 23.1 he saith I haue in all good conscience serued God vnto this day how then could he be ignorant of the law or be without the law Ans. 1. It may be answered that either S. Paul spake of his first age in the time of his childhood when he knew not the law or he speaketh figuratiuely in the person of an other But neither of these is likely not the first for the things which the Apostle here toucheth show the law wrought in him all manner of concupiscence are not incident into the age of children or vnexperienced young men nor the other for thoroughout this whole chapter the
God and the spirituall man 1. Cor. 2.14.15 and afterward he denieth that they were such spirituall men but carnall c. 3.1 yet were they regenerate there is then in a regenerate man somewhat that is carnall and somewhat that is spirituall 2. The feare of sinne is in the rationall part but sinne is in the flesh therefore euen in the reason there may be somewhat carnall Tolet answereth that though sinne be in the reason yet it hath the effect cheefely by the flesh Contr. The will bringeth forth sinne and that belongeth to the rationall part the bodie doth but execute the edict of the reason and will therefore the rationall part beeing the place and feare of sinne is carnall yea Tolets owne words may be vrged against himselfe he confesseth peccatum adeo infirmam fecit rationalem partem that sinne hath made the rationall part so weake as that it cannot of it selfe perfectly will that which is good though the flesh should not contradict it c. there is then somewhat carnall in the soule because there is sinne 3. The Philosophers as Aristotle lib. 1. Ethicor. c. 13. made two parts of the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is void of reason where the affections and passions of the mind are If the Apostle should make no other difference between the flesh and the spirit his Apostolicall Theologie would afford no greater comfort then prophane Philosophie Quest. 27. How the Apostle saith to will is present with me c. but I find no meanes to performe c. v. 18. 1. Tolet agreeing with those which vnderstand the Apostle here to speake of a man vnregenerate and in his sinne thinketh that a sinner euen without grace may will that which is good voluntate imperfecta with an imperfect will annot 20. But the Apostle affirmeth the contrarie Philip. 12.13 That it is God which worketh in vs both the will and the deed therefore a carnall man cannot haue any good will of himselfe 2. Pererius expounding the Apostle to speake here in the person of a man regenerate restraineth this will of the Apostle to concupiscence to will is present that is non concupiscere not to couet that which is euill but he could not performe this that is to haue no concupiscence though he did not consent vnto it but this opinion is refused before qu. 25.3 3. But euen they which are regenerate doe faile in the verie good workes which they do not that their will is altogether ineffectuall sed efficaciam operis negat respondere voluntati he denieth that the efficacie of the worke doth answer to his will Calvin he willeth and desireth being moued of the spirit but he cannot perfit the worke as he would he findeth alwaies some imperfection in the worke therfore the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfit or performe aliquo tenus progrediuntur sancti c. the Saints doe make some proceeding but they are farre off from perfection Obiect But God worketh in his both the wil and the deed Ans. God indeed worketh both but not alwaies not alike the Saints sometime will and performe good things sometime they are willing but want strength But the Apostle speaketh not here as though alwaies his will came short but that ostner then he would his will was crossed in good things and therefore he vseth the word dwelling this grace and strength did not alwaies dwell and continue with him Pareus 4. But Pererius thus obiecteth 1. if Saint Pauls will consented at any time to his concupiscence how could he say v. 17. it is no more I that doe it but sinne 2. how could he delight in his minde in the law of God if there were sinne 3. if S. Paul did those things which he would not then fornication adulterie and such like Cont. 1. It was the part of the will vnregenerate which consented not to the will renewed which Saint Paul calleth his will and not the other because he cheifely desired good things 2. in the regenerate part he delighted in Gods law though in his vnregenerate sinne remaine 3. S. Paul speaketh not of such grosse sinnes but of the secret force of concupiscence which often carieth away euen the regenerate 28. Quest. Of the meaning of these words v. 21. I finde a law c. 1. Some doe vnderstand this lawe of the morall lawe giuen by Moses some of the law of concupiscence which afterward is called the law of the members and of both sorts there are diverse opinions Of the first there are two sorts some doe interpret it as though the Apostle should commend the lawe some that he setteth forth the weakenesse and want of strength in the lawe Of the former sort 1. Origen would haue the words transposed thus because when I would doe good and evill is present I finde a lawe and I delight in the lawe c. But this traiection of the words seemeth somewhat hard 2. Photius in Oecumenius doth transpose them thus I finde the lawe to be good vnto me willing to doe c. so also Augustine lib. 2. cont 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth ioyne good with the lawe but it may be gathered v. 19. I doe not the good thing I would that good must be ioyned with the word doe not with the law 3. Chrysostome thus interpreteth I finde the lawe faveâ—tum auxiliantem favouring and helping me so also Theophylact and Lyranus saith that the Apostle sheweth the consent betweene the written lawe and the naturall lawe which mooueth him to doe that which is good so also the Syrian interpreter I finde the lawe to consent to my minde 4. Some supply the word good I finde the lawe to be good Haymo Hugo Gorrhan Pareus 5. Pareus hath an other exposition that the lawe is taken here for studium legis the studie of the lawe and he thinketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present or at hand may be supplyed out of the latter part of the verse in this sense I finde the studie of the lawe to be present with me when I would doe good But all these expositions tending to the commendation of the law are remooued because of the last words because euill is present with me for how can this be a reason that the lawe helpeth or consenteth or is good and profitable to him beeing willing to doe good to say with Pareus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although or with Faius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or that it is superfluously added it seemeth not to be so fit Of the other sort that hereby shewe the weakenes of the lawe which serueth to discouer sinne 1. Some giue this sense invento legem agnosco debilem I finde the lawe that is to be but weake it cannot helpe me or make me better but though I would doe good yet euill is present Photius
set against the law of the minde and the law of sinne against the law of God like as then the regenerate minde is conformable to the law of God so the vnregenerate members are captived to the law of sinne in the members which is the corruption of nature euen originall sinne 31. Quest. Why these are called lawes and why they are said the one to be in the inner man the other in the members 1. For the first 1. Chrysostome giueth this reason it is called the law of sinne propter vehementem exactam obedientiam because of the exact and forced obedience which is giuen vnto it for the laws of tyrants are so called abusive though not properly Calvin lex quia dominatur it is a law because it ruleth gloss 2. Lyranus a law is called à ligando of binding ducit membra ligata ad mala it leadeth the members and holdeth or tieth them to that which is euill they can doe no other 3. Pererius sicut lex dirigit c. as the law directeth to that which is good so the lawe of sinne to that which is euill 4. legitime factum est it commeth iustly to passe that illi non serviat suum inferius t. caro that mans inferiour that is his flesh should not serue him seeing he serued not his superiour namely God gloss ordinar Anselmus so it is called a lawe as in iustice imposed of God vpon man for his disobedience 2. For the second the one is called the lawe of the minde and inner man the other the lawe of the members and outward man 1. not that the minde and reason onely wherein the naturall lawe is written is the inner man and the sensitive part is the flesh as Lyranus Gorrhan with others which opinion is confuted before quest 26. for euen the minde is corrupt and so carnall in the vnregenerate as the Apostle speaketh of some which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in their minde 2. Timoth. 3.8 2. But the regenerate part is called the inner man and the vnregenerate both in soule and bodie the outward 1. because intus potissimum regnat it raigneth chiefely within and is discerned chiefely and knowne in the mind Mart. 2. quia in cordis conuersione c. because it consisteth in the heart nec patet hominum oculis and is not open and apparent vnto the sight of men Pareus in which sense it is called the hid man of the heart 1. Pet. 3.4 3. and because non externa vel mâ—â—dana quaerit it seeketh not things externall belonging to the world whereas appetitus carnis vagi sunt extra hominem the fleshly appetite is wandring and as it were without a man Calvin and as Caietane carnalibus officijs immersae sunt the faculties of the outward man are drenched as it were and wholly spent in carnall offices 4. and the regenerate part is called by the name of the inner man and the minde per excellenciam because of the excellencie for as the minde is more excellent then the bodie so is the spirit then the flesh Calvin Quest. 32. Of the Apostles exclamation O wretched man that I am 1. The word which the Apostle here vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one that is perpetus pugnis fatigatus wearied with continuall combates Beza like as a champion which striuing along time is like at last to be ouercome of his aduersaries vnlesse he be helped the vulgar latine readeth O vnhappie man but that is not so fit 2. neither doth the Apostle thus crie out either as a man in despaire or doubting by whom he should be deliuered but he sheweth his great desire vox est anhelantis it is the voice of one breathing and panting desiring to be deliuered from this seruitude Calvin 3. and by this exclamation certaminis gravitatem ostendit he sheweth the greatnes of this combate out of the which he was not able to wrestle by his owne strength and if Paul were not able who is it is then a patheticall speach like vnto that Psal. 86. Who will giue me the wings as it were of a done Faius 4. And in this crying out the Apostle sheweth the state of all men in this life into what miserie they are brought by their sinne and likewise his desire longing to be deliuered therfrom Pareus Quest. 33. What the Apostle vnderstandeth by this bodie of death from the which he desireth to be deliuered 1. Ambrose by the bodie of death vnderstandeth vniuersitatem vitiorum a general collection of sinnes which he called before the bodie of sinne but there was not in the Apostle such a gathering together and confluence of all sinne 2. Pererius chargeth Calvin to agree with Ambrose who vnderstandeth by the bodie of death massam vel congeriem peccati ex qua homo constatus the masse and heape of sinne whereof man consisteth and thereupon he crieth out ô hominem impurum atque impium O wicked and filthie man that is not ashamed so to charge the Apostle c. Whereas Calvin onely saith that there were in the Apostle reliquiae peccati some reliques of sinne of that masse of sinne and corruption which is in man Calvin then and Melancthon do thus vnderstand the Apostle naturam hanc carnalem immersam esse peccato that this carnall nature is wholly drowned and drenched in sinne so also Martyr vitiatam corruptam naturam intelligit he vnderstandeth our corrupt nature but the Apostle speaketh of death here not of sinne 3. neither is the bodie of death taken here properly for sinne as Faius thinketh it was called before the bodie of sinne c. 6. and it is considered tanquam moles onus incumbens as a masse or burthen lying vpon vs so also Roloch it is taken for sinne in this place which is in the bodie and in the whole man likewise Piscator mortem intelligit peccatum inhabitans by death he vnderstandeth the sinne that dwelleth in vs and so before them Vatablus à concupiscentia c. he wisheth to be deliuered from concupiscence which did make him guiltie of eternall death and before him Photius in Oecumenius applyeth it to the corporall and sinnefull actions which bring the death of the soule But in their meaning the Apostle should say in effect who shall deliuer me from this sinnefull bodie what could an vnregenerate man haue said more 4. neither yet doe I approoue of their opinion which referre it onely to the mortalitie of the bodie as Theophylact morti subiecti subiect to death Lyranus quia sancti resurgent c. because the Saints shall rise in an immortall bodie and Pererius à corpore mortis huius from the bodie of this death that is subiect to mortalitie and corruption for the Apostle hath respect thus crying out vnto the conflict between the flesh and the spirit from which he desireth to be deliuered 5. Cassianus by the bodie of death would haue vnderstood the terrene busines and necessitie quae spirituales
he be called a man of desires that is beloued and excepted of God yet had his sinnes which he confessed in his owne name and person as Dauid is said to be a man after Gods owne heart yet he had his sinnes and imperfections Arguments for the affirmatiue part that S. Paul speaketh in his owne person as of a man regenerate First these two points must be premised that the Apostle speaketh of himselfe not of another still continuing his speach in the first person I am carnall I will I consent I delight and so throughout that it should be a great forcing of the Apostles speach to make him to speake of another and not of himselfe secondly the Apostle from the 14. v. to the end speaketh of his present state who was then regenerate as may appeare because while he was yet vnder the law he speaketh as of the time past v. 9. I was aliue and v. 10. sinne seduced me but from the 14. v. he speaketh of the time present I am carnall and so throughout to the end of the chapter Argum. 1. Hence then is framed our first reason the Apostle speaketh of himselfe as he then was because he speaketh in the present tence but then he was a man regenerate Ergo. Theophylact answereth the Apostle saith I serue v. 15. that is serviebam I did serue Contra. As the Apostle saith I serue so he saith I delight in the law of God v. 22. and in this verse 25. I thanke God c. which immediately goe before the other I serue but those words must be vnderstood as they are vttered of the time present therefore the other also Argum. 2. Gregorie vrgeth these words v. 18. to will is present with me he that saith he will per infusionem gratiae quae in se iam lateant semina ostendit doth shew what seede lyeth hid in him by the infusion of grace lib. 29. moral c. 15. Ans. Euen the vnregenerate by nature doe will that is good they may imperfecte velle 〈◊〉 siue gratia in peccato imperfectly will that is good without grace euen in the state of sinne Tolet. in tractat c. 9. Contra. There is bonum naturale morale spirituale that which is naturally good morally good spiritually good the first one by nature may desire as bâ—ute beasts doe the same and therein they doe neither good nor euill the second also in some sort as the heathen followed after morall vertues but they did it not without sinne because they had no faith but that which is spiritually good the carnall haue no mind at all vnto for it is God which worketh both the will and the deed Phil. 2.13 Argum. 3. Augustine presseth these words v. 17. It is not I that doe it but sinne that dwelleth in mee this is not vox peccatoris sed iusti the voice of a sinner but of a righteous man lib. 1. cont 2. epist. Pelag. c. 10. Ans. A sinner may be said not to doe euill not because he doth not consent vnto it but because he is not onely mooued of himselfe but drawen by his concupiscence Tolet. ibid. Contra. There is nothing in a man to giue consent vnto any action but either his spirituall or carnall part but in the vnregenerate there is nothing spirituall but all is naturall therfore whatsoeuer such an one doth he wholly consenteth he himselfe is not one thing and his sinne another to giue consent but he is wholly mooued and lead of sinne Argum. 4. Augustine addeth further the Apostle thus beginneth the 8. chapter there is no condemnation to them that are in Christ Iesus which words follow as inferred vpon the other which sheweth that the Apostle spake before of those which were in Christ Iesus Ans. Nay rather those words following vpon the other who shall deliuer me c. which the Apostle vttereth of a man not yet deliuered or freed from his sinne and maketh answer the grace of God c. shew that he spake before as of our not beeing in the state of grace Tolet. ibid. Contra. 1. It is the bondage of corruption which the Apostle desireth to be deliuered from as is shewed before qu. 33. neither doth the Apostle answer the grace of God c. but I giue thankes to God as likewise hath beene declared qu. 34. before but one not in the state of grace cannot giue thanks vnto God therefore the immediate connexion of these words c. 8. sheweth that he spake before of those which are in Christ. Argum. 5. Further Augustine thus reasoneth a carnall man cannot delight in the law of God in the inner man as Saint Paul doth neither indeed is there any inner man that it regenerate and renewed in those which are carnall Pareus Ans. 1. The vnregenerate may delight in the law as Herod did and it is nothing else but velle bonum to will that which is good Tolet. ibid. and they haue also the inner man which is the mind as the outward man is the bodie Contra. 1. The carnall cannot delight in the law but they hate it as Psal. 50.17 this hatest to be reformed and hast cast my words behind thee Herod gaue care to Iohn Baptist not of loue but for feare for afterward he put him to death Hypocrits and carnall men may stand in some awe and feare a while but it is not of loue nor in truth or from the heart 2. the inner part is that with spirituall and renewed but in the wicked their verie mind is defiled Tit. 1.15 therefore in them there is no inner man see before qu. 26. Argum. 6. The Apostle desireth to be deliuered from his corruptible and sinfull bodie hoping then for perfect libertie but in the resurrection the carnall shall haue no such libertie they shall rise to greater miserie Augustine Ans. The deliuerance there spoken of is by iustification from sinne not in the resurrection Tolet. ibid. Contra. The Apostle euidently speaketh of beeing deliuered from this bodie of death that is his mortall bodie which shall not be till the resurrection Argu. 7. The children of God that are regenerate do onely find in themselues the fight combate betweene the spirit and flesh Gala. 5.17 as the Apostle doth here v. 22. Pareus Argum. 8. The vnregenerate doe not vse to giue thanks vnto God but they sacrifice to their owne net as the Prophet saith Hab. 1.16 they giue the praise to themselues But S. Paul here giueth thankes Faius Argum. 9. No man but by the spirit of God can hate and disalow that which is committed against the law of God as the Apostle doth here v. 15. Hyperius Argum. 10. To what end should the Apostle thus at large shew the effects and end of the law for their cause qui prorsus sunt à Deo alieni which are altogether straungers from God and care not for his law Faius by these and such like reasons it is concluded that S. Paul speaketh in the person of a man regenerate Quest. 37.
it so the spirit dwelleth in the faithfull as the ruler and commander in the house the spirit and the flesh may be in the same house together if the flesh be as the seruant and the spirit as the master but if the flesh haue the masterie the spirit departeth like as where extreame cold hath taken possession there can be no heate at all but if the extremitie of cold be abated then there may be place for heate Martyr 4. And here we must distinguish as Origen well doth between the extraordinarie gifts of the spirits such as the Prophets and Apostles had when the spirit came vpon them in the likenes of fierie tongues and the ordinarie gifts for where the spirit is those extraordinarie graces alwaies follow not but those which the Lord seem to be conuenient for God giueth vnto euery one as he will 2. Cor. 12.11 3. And whereas the Apostle saith he that hath not the spirit of Christ is not his Origen well thus expoundeth creatura eius est sed non discipulus he is his creature still as all other things are but he is not his Disciple nor a member of his mysticall bodie 12. Quest. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 1. Origen vnderstandeth the two parts of man the bodie and the soule and he giue in this sense the bodie is dead because of sinne mors imponitur ne peccet death is imposed vpon the bodie that it should not sinne alwaies remembring the ende and so the spirit vivit ad faciendam institiam liueth to worke righteousnes but the Apostle sheweth the cause of death in the one namely sinne and of life in the other namely righteousnes rather then the ende of both 2. Ambrose seemeth by the bodie to vnderstand the whole man that is dead because of sinne and by the spirit the holy Ghost â—â— author of life because he is giuen to iustifie vs so also Chrysostome will haue the holy Ghâ—â—t to be vnderstood which onely is not life in himselfe but giueth life vnto others so also Martyr but the other opposite part of the bodâ—â— sheweth that the spirit hath relation also vnto man 3. Some vnderstand the first clause of mortification as if the Apostle should say the â—â— die is dead quantum attinet ad peccati operationem in respect of the operation of sinne Oecumen Piscat but in this sense the same thing should be expressed in both clauses the mortifying of sinne and liuing vnto righteousnes which the opposition betweene the contraâ—â— parts of the bodie and spirit wil not heare 4. Calvin and so Osiander will haue the bodie to signifie the vnregenerate part the spirit the spirituall and regenerate but in this sense the Apostle vseth to oppose the flesh in the spirit not the bodie and the spirit 5. Wherefore by bodie we may better vnderstand that mortall part of man which is subiect to death and by the spirit the inward part of man namely his soule regenerate which liueth by faith Beza thinketh that the life of the soule is here vnderstood when it is separate from the bodie Chrysostome referreth it to the life of the resurrection Lyranus to the life of grace now in present But we may better comprehend both that both now for the present the spirit of man liueth by grace as the iust is said to liue by faith and that also is a pledge of life euerlasting afterward And this sense is most agreeable to the scope of the Apostle for hitherto he hath shewed how the spirit of Christ hath freed vs from the law of sinne in the flesh now he commeth to set forth the other part of our libertie which is from death and first presently in the spirit we liue by faith and then afterward the bodie also shall liue in the resurrection by the spirit of Christ which the Apostle sheweth in the next verse Quest. 13. How the quickening of the dead is ascribed to the spirit of Christ seeing all both good and bad shall rise 1. M. Calvins opinion is here refused who thinketh that the Apostle doth not here speake of the last and finall resurrection sed de continua spiritus operatione but of the continuall working of the spirit in vs in mortifying the reliques of sinne so also Piscator vificabit corpora vestra ad sanctificationem shall quicken your bodies vnto sanctification c. But in that sense our bodies are said to be mortua dead not mortalia mortall and the Apostle speaking of the time to come pointeth at the resurrection which shall be not that which is present in rising vnto newnes of life 2. There are three arguments of the resurrection here expressed by the Apostle the first from the power of God he that raised Christ from the dead shall also raise vs vp secondly from the correspondencie of Christ with his members as Christ was raised from the dead so shall we that are his members thirdly from the office of the spirit who shall raise vs vp that are his temples wherein he dwelleth Pareus 3. As God is said to haue raised Christ vp by his spirit so Christ raised vp himselfe by his eternall spirit omnia quippe divina pâ—â—er per Filium in Spiritu Sancto operatur all diuine things the father worketh by the Sonne in the holy Ghost Oecumen 4. Although our redemption purchased vnto vs by Christ was sufficient at once to haue redeemed both our soules and bodies tamen ordinate nobis datur it is giuen vnto vs in order and by degrees that as Christ had first a passible bodie before he had a glorious bodie so our bodies must first be mortall before they can haue immortalitie Lyran. 5. Now although the members of Christ shall be raised vp by his spirit yet the wicked also which haue not the spirit of Christ shall also rise againe but vnto iudgement they shall be raised vp by the omnipotent power of God but the righteous shall be raised by the spirit of Christ and therefore it is not said he shall raise but vinificabit he shall quicken your mortall bodie quod ipsa resurrectione maius est c. which is a greater worke then the resurrection and onely graunted to the righteous Chrysostome whom Martyr and Pareus followe Quest. 14. What it is to be lead by the spirit of God 1. There are two kind of actions of the spirit generall wherbey all things mooue liue and haue their beeing and speciall whereby the Lord worketh in the hearts of his children such is the worke of sanctification Calv. 2. And in that they are said to be lead we must not thinke that any are compelled by the spirit but this signifieth vehementem inclinationem non coactionem a vehement inclination not coaction Gorrhan God by his spirit ex nolentibus volentes facit of vnwilling maketh vs willing so he draweth vs volentes willing consequenter not antecedenter we are willing
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌ„t of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâ—r complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for â—â— hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
10. and in staying the insulting of the Gentiles ouer them c. 11. Lyran. and so he protesteth that he speaketh the truth from his heart as he was bound in conscience otherwise bearing a most louing affection toward his nation to this purpose Calvin Martyr Pareus Tolet annot 2. Quest. 2. Of the forme and words of the Apostles oath 1. I speake the truth in Christ c. Origen is here somewhat curious that there is some truth in Chrst some not in Christ as the Pythonisse that cryed after the Apostles that they were the seruants of the most high God Act. 16. and Caiphas that ignorantly spake the truth yet did not speake the truth in Christ. 2. but S. Paul here doth nothing els but call Christ to witnesse that he speaketh the truth and so he appealeth to three witnesses Christ his owne conscience and the Holy Spirit Theophyl Pareus 2. My conscience bearing me witnesse c. Origen againe here doth distinguish of the conscience for the Gentiles also had a conscience which did accuse or excuse them Rom. 2.15 but such a conscience that is a witnesse both of good and euill cannot be said to beare witnesse in the holy Ghost only the Apostles conscience vbi cogitatio non habet quod accuset where the thoughts haue nothing to accuse of is said to beare witnesse in the holy Ghost as Lyranus interpreteth a conscience bene ordinata rectified and well setled 3. I lie not 1. here are these two things seene in Paul which Aristotle requireth in a wise man which are non mentiri not to lie and the other mentientem manifestare to be able to detect a lyar and to manifest the truth as here S. Paul toucheth both Gryneus 2. and this is added because one may lie in telling the truth supposing it to be false so the Apostle ioyneth both together veritie in his words and sinceritie in his minde Pareus 3. and further it is the manner of the Hebrewe speach for more certaintie to denie the contrarie to that which is affirmed as 1. Sam. 3.18 Samuel told him euerie whit and bidde nothing from him and Ioh. 1.20 He confessed and denied not and so is it here Tolet â—â— commentar Quest. 3. Whether it were lawefull for Paul to grieue for the Iewes whose reiection was according to Gods appointment v. 2. I haue great heauinesse c. 1. That it is lawfull to mourne for the calamities that fall vpon those whom we wish well vnto appeareth 1. by the example of holy men that haue so mourned as Samuel for Saul Dauid for Absalom Ieremie for the captiuitie of his people our Blessed Sauiour for Ierusalem 2. Christians are not without naturall affection as to reioyce for prosperous things so to mourne for the contrarie and griefe ariseth à lasione rei amatae from the hurt of the thing beloued 2. But for the solution of this doubt two things are to be considered in respect whereof the minde is diuersly carried for in our griefe as we respect the calamitie which is befallen we doe mourne but looking vnto Gods prouidence we are well apayed and do moderate our passions submitting them to the will of God like as naturall men among the heathen did preferre the publike state of the commonwealth before their priuate calamities as Crassus when his sonne was slaine encouraged the souldiers to fight manfully for that chance onely concerned him And as a iudge in the execution of offenders though as a man he grieueth that they should be put to death yet he is well resolued and contented in the contemplation of iustice that the equitie of the lawe for the example of others should take place yea as God himselfe delighteth not in the death of any yet is well pleased in the punishment of the wicked according to the rule and course of his iustice So S. Paul here doth put on as it were two affections one was naturall of humanitie in pitying the fall of his nation the other was supernaturall in submitting himselfe and his will to the will and purpose of God Quest. 4. Of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth v. 3. 1. Concerning the two Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeke letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus maketh this difference betweene them he would haue the first to signifie the things themselues which are dedicated to sacred vses the other the persons that were deuoted to destruction and he deriueth them both from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hanging or setting vp that as the one were set vp in the temples so the others names were set vp in places of execution in hatred and detestation of them But Beza verie well obserueth that in the Scriptures they are both vsed in the same sense so also Tolet annot 3. 2. Chrysostome interpreteth anathema separatum separated from the common vse and it first was vsed of such things as for honour sake were separated and not to be touched then secondarily of such things as were separated and accused and worthie to be detested of all and this sense of the word is agreeable to the words of the Apostle as the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth from Christ as Beza well noteth here so then that was anathema which was so separate from common vse as it was not lawefull to be redeemed but it must be killed and some things were so separated for honour sake as the sacrifices some for horror and detestation as the leprous persons which were separated from the congregation Pareus and in this sense doth the Apostle vse the word anathema here which answeareth to the Hebrew word cherem which signifieth to bequeath to destruction 3. Whereupon Hierome will haue this word to signifie to kill and so he thinketh the Apostle speaketh of the killing of his bodie but cherem simply signified not killing but with horror and detestation as of a thing accursed 4. Some take the better sense of the word as it signifieth some precious thing and treasure whose opinion Chrysostome maketh mention of with some derision but that it cannot be so taken here it shall be shewed in the next question Quest. 5. Whether the Apostle did well in desiring to be separated from Christ from whome he knewe he could not be separated 1. Hierome to avoide the difficulties that might be here obiected thinketh that the Apostle speaketh onely of a temporall separation by death voluit perire in carne c. he would die in the flesh that others might be saued in the spirit epist. ad Algas quest 9. epist. ad Hedib qu. 10. so also Haymo But Chrysostome misliketh this sense vpon these reasons 1. both because S. Paul had made mention twice before of death that it could not separate him from Christ it had beene therefore superfluous and beside no great matter to speake of the same here againe 2. the
place 1. epist. 2.10 he keepeth the same words but he changeth the order ye were in times past not vnder mercie but now haue obtained mercie this part of the sentence he maketh the last which with the Prophet is the first to reconcile this doubt 1. the vulgar Latine retaineth both beloued which was not beloued and shee which obtained not mercie hath obtained mercie but Beza coniectureth well that one of these was put into the text out of the margen by the vnskilfull writers for there is but one in the originall 2. Hierome to whom Erasmus subscribeth thinketh there were two readings of this place some had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not beloued some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not pittied and the letter he would rather to be receiued but seeing the first reading is in the auncient originall as appeareth by the Syriake translation it is therefore the rather to be preferred 3. wherefore I approoue Iunius solution lib. 2. parall 13. and Pareus in this place that the Apostle in citing these testimonies doth followe the sense rather then the words for breuitie sake and the better to apply them to his present purpose 2. But as touching the scope of that place and the meaning of the words whereas the Prophet seemeth directly to speake of the Israelites the question is how the Apostle applyeth it to the Gentiles 1. Origen answeareth that God speaketh not in mountaines and rockes and other terrene places but in the heart there the conscience telleth euerie one whether he belong to the people of God or not c. But this is not sufficient to looke vnto the inward testimonie of the heart we must haue also externall testimonie from the Prophets of the calling of the Gentiles otherwise the Iewes will not be answeared 3. Therefore Chrysostome thinketh that the Apostle maketh this collection à pari from aparitie and equalitie Erasmus saith à simili from the like that seeing the Israelites for their sinne were cast off to be no people they were in the same case with the Gentiles that were no people also and therefore aequa ratione vocentur they may with as good right be called 3. some of our newe writers as Calvin Pet. Martyr thinke that the vocation of the Gentiles is prooued out of this place by a certaine consequent for the Prophets vse when they denounce iudgements against the people for their sinnes to raise them vp with spirituall comfort againe in Christ and vbi erigitur regnum Christi where the kingdome of Christ is set vp there must be a concurse of all people from all parts of the world Calvin 4. Augustine whom Haymo followeth vnderstandeth this place of the Iewes which were no people when they refused Christ and said we knowe not whom he is but were his people being afterward conuerted vnto Christ as 3. thousand were called at one sermon by S. Peter Act. 2. But this had not been to the Apostles purpose who intendeth to prooue the vocation of some from the Gentiles 5. Therefore the Prophet directly in that place prophesieth that they should become the people of God 1. because the Gentiles were knowne by this name not the people of God 2. and of the Israelites literally it cannot be vnderstood for they neuer returned againe to be a people Quest. 26. What is meant by the short summe or account which God shall make in the earth v. 28. 1. Touching the words here alleadged they are somewhat diuersly set downe in that place Isay. 10.21.22 for there the sentence standeth thus the consumption decreed shall overflowe with righteousnesse but here the word ouerflowe is omitted which some vnderstand of the ouerflowing of the iustice and righteousnesse of God by the knowledge of Christ into all the world Calvin some of the efficacie of the faith of the Gospel which shall ouerflowe to wash away and couer their sinnes as an ouerflowing streame doth wash and couer the earth Osiand and the word charatz determined and decreed is translated abbreviated and shortened thus the Septuagint doe reade that place keeping yet the sense which beeing a receiued translation thorough the world which had so continued 300. yeares the Apostle refuseth not to followe 2. Concerning the meaning 1. some interpret this word consummate to be Christ who was as it were abbreviated and shortened in respect of his incarnation Anacletus epist 2. Hier. epist. ad Algas qu. 10. 2. Origen applyeth it to Christs abridging of the law into two precepts the loue of God and our neighbour and to the short summe or compenâ—â—â—â— of the faith set forth in the Creede so also Cypr. de orat Dom. and Haymo 3. Tertullian vnderstandeth it of the doctrine of the Gospel which is abridged the multitude of legall cerimonies beeing cut off lib. advers Marcion so also Chrysostome and Theophylact. 4. Photius vnderstandeth it of the perfection of the Gospel after the which no other doctrine shall succeed as it succeeded the law 5. Ambrose lib. de Tobia c. 50. referreth it to the consummation or consumption of our sinnes in Christ. 6. Gorrhan wresteth it to the counsels of perfection giuen in the Gospel which the law had not but all these are wide for the Apostle here mindeth not any comparison betweene the law and Gospel 3. Therefore this sense is not agreeable to the scope of the Apostle to vnderstand by this short summe the finall remainder of the Israelites that should be saued that like as few of them returned from the captiuity of the Chaldeans which the Prophet historically intendeth so but a few of them should come vnto Christ from the captiuitie of sinne and Sathan and so the Apostle to this ende alleadgeth these testimonies to prooue by the Prophets the abiection of the Iewes as he out of the former affirmed the vocation of the Gentiles Quest. 27. Why God is called the Lord of hostes v. 29. 1. In the Greeke the Hebrew word Sabaoth is reteined which signifieth hostes 1. Faius giueth this reason why some Hebrew words are reteined in the Greeke and some Greeke in the Latine as kirieleeson Lord haue mercie vpon vs yea and some Latine words are still kept in the Greeke originall as Modius quadrans consul Centurio and the like that there might appeare vnum corpus ecclesiae but one bodie of the Church consisting of all these languages 2. But a better reason is rendred by Beza annotation that these Hebrew words beeing familiarly knowne were still vsed of the Christians because from the Iewes and Hebrewes first was deriued the Christians faith and so from the Greekes to the Romans And the reason why some latine termes were taken vp by the Grecians was the large dominion of the Romanes who together with the bounds of their Empire did also propagate their language 3. but these peregrine and strange words were not vsed vpon any superstition as though there were any holinesse in the words as the Romanists for that cause may seeme to commend the vse of
or by the law and the Apostle herein maketh no difference 4. And as for that exact righteousnesse which the law requireth which indeed is that which is called iustitia legis the righteousnesse of the law it is no otherwise fulfilled in vs then by faith in Christ Rom. 8.4 the faithfull also receiue grace by the spirit of sanctification to keepe the law in some measure but they are said rather to walke according to the law and in Saint Iohns phraise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the commandements then to fulfill or keepe the law and commandements Controv. 10. That Baptisme doth not giue or conferre grace v. 8. This is the word of faith c. The ordinarie glosse out of Augustine doth inferre hence and out of that place Ioh. 15.1 Yee are cleane through the word c. that it is not the water which saueth in baptisme but the word for he saith not ye are cleane because of baptisme but through the word detrahe vorbum c. take away the word and what is water but water accedat verbum ad elementum c. let the word come to the element and it becommeth a Sacrament vnde est ista tanta virtius aquae c. where is this great vertue of the water that it toucheth the bodie and the heart is washed nisi faciente verbo c. but because the word worketh not because it is rehearsed but beleeued c. this iudgement of Augustine here cited in the glasse is agreeable to Saint Pauls doctrine Ephes. 5.26 cleansing it by the washing of water through the word the water then washeth not of it selfe but by the word then the element it selfe-confesseth not grace as the Romanists hold See further Synops. Centur. 2. err 69. Controv. 11. Against the dissembling of our faith and profession v. 9. If thou shalt confesse with thy mouth c. It is then necessarie to confesse the faith of Christ which is beleeued in the heart contrarie to the opinion of the Libertines which renew the old error of the Priscillianists and Carpocratian heretikes which thought it lawfull to dissemble their faith before the Magistrate so doe the familie of loue the Libertines of these daies and such carnall Gospellers which thinke it sure for them to goe vnto the Popish Masse and other superstitious rites keeping their conscience to themselues they are the Nicodemites of these daies But the Apostle reprooueth them all requiring this as necessarie vnto saluation to confesse Christ with the mouth And our Sauiour saith that who so is ashamed of him here he will be ashamed of him in his kingdome Markâ—â—â— 38. Controv. 12. That faith is not onely in the vnderstanding The Romanists as namely Bellarmine doe affirme that faith onely hath the seate in the intellectuall part lib. 1. de iustificat c. 6. and so they hold faith to be an act onely of the vnderstanding Rhemist annot 2. Cor. 13. sect 1. But the contrarie is euident here the Apostle saith with the heart man beleeueth c. now the heart is not the seate of vnderstanding but of the affections and yet the heart is taken according to the phrase of Scripture not for that vitall part of the bodie but for the soule and all the faculties thereof wherefore though knowledge and vnderstanding be requisite vnto faith yet the principall part thereof is an assured confidence and beleefe which is in the heart and affections not in the braine onely and vnderstanding See further Centur. 4. err 48. Controv. 13. The Scriptures the onely sufficient rule of faith v. 11. For the Scripture saith c. S. Paul hether to hath prooued the whole doctrine of saith by him deliuered by the testimonie of Scripture and Act. 26.22 he professeth that he taught none other things then Moses and the Prophets did we are then onely in matters of faith to haue recourse vnto the Scriptures not vnto vnwritten traditions whether the Papists would send vs for they are vncertaine mutable variable and therefore can be no rule of faith And further whereas the Apostle addeth the Scripture saith as before c. 9.17 hereby that cauill of the Iesuites is remooued which say that the Scripture is mute and dumbe and cannot be a iudge of controversies but the Apostle saith the Scripture speaketh that is God speaketh in the Scriptures and it speaketh and proclaimeth the truth to euery one therefore it is not a dumbe but a speaking iudge and therefore is sufficient to determine all controversies of religion and matters of faith See further Synos Centur. 1. err 5. Controv. 14. How the Apostle saith there is no difference betweene the Iew and the Grecian v. 12. Obiect The Apostle before gaue the prioritie vnto the Iewes c. 1.17 to the Iew first and also to the Grecian how then doth he say here there is no difference Ans. 1. We must distinguish the times there was in the old Testament a difference made because the Lord then had made choise onely of Israel before all the people in the world but now vnder the kingdome of the Messiah this difference is taken away Christ hath broken downe the wall of partâ—ing and of both made all one so distingue tempora concilaibis Scripturas distinguish the times and you shall reconcile the Scripture Pareus 2. Adde hereunto that because euen at the first preaching of the Gospel the Iewes had a preheminencie and the Gospel was first offered vnto them the distinction of times will not fully satisfie the Iews were not preferred quoad bona gratia in respect of spiritual grace but quoad praerogativam c. in respect of some prerogatiues they had which S. Paul sheweth what they were Rom. 3.2 and c. 9.5.6 Gorrhan Controv. 15. Against the maintainers of Vniversall grace Obiect Whereas the Apostle saith v. 12. rich vnto all he may seeme to fauour their opinion which hold that God hath vniuersally and indifferently decreed to shewe mercie vnto all and so in his owne purpose he hath not reiected any Answ. We must vnderstand the Apostle here not to speake absolute absolutely of all in generall but with these two qualifications he speaketh of all distributive by way of distribution all both Iewes and Gentiles he is rich to all not in particular but of what nation or kindred whatsoeuer Iew or Gentile for that the Apostle taketh vpon him to prooue that not to the Iewes onely but to the Gentiles also the promises of mercie in Christ doe belong secondly the Apostle nameth all limitate with a certaine limitation vnto all that call vpon him that is all beleeuers for they onely call vpon God that doe beleeue in him Controv. 16. That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. Whereas the Apostle saith v. 13. Whosoeuer calleth vpon the name of the Lord shall be saâ—â—â—â— c. Bellarmine would hence inferre that faith doth not iustifie relative by way of reâ—ation vnto Christ by beleeuing in him but
sacrificing of it so here the Apostle saith exhibite or giue vp there is the oblation then the thing offred is their bodies and they must make it a sacrifice not by slaying it but by mortifying their lusts 3. Pererius observeth fowre things in this sacrifice which were obserued in the legall oblations 1. the sacrifice must be entire and perfect without spot so here it must be a liuing sacrifice 2. it was holy and for euer separated froÌ„ prophane and common vses so it is here prescribed to be holie 3. The sacrifice was consumed vpon the altar and so was a sweete savour vnto God here it is said also acceptable vnto God 4. they put to their sacrifices salt which signified spirituall vnderstanding and here it is added which is your reasonable service 4. But Gorrhan more distinctly thus setteth forth the parts and causes of this spirituall sacrifice we haue 1. the efficient in this word giue vp it must proceed from a true and sincere devotion 2. then the materiall cause your bodies 3. the forme it must be liuing holy resonable 4. then the ende it must be to please God acceptable vnto God Quest. 5. Of the conditions of this spirituall sacrifice in particular 1. The Apostle exhorteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exhibite present giue vp themselues 1. herein alluding to the rite of the sacrifices which were first exhibited and presented vnto God at the altar Beza this word is vsed of our blessed Sauiour how they brought him into the temple and presented him before the Lord Luk. 2.23 2. we are said also to exhibite that which was before promised and so we exhibite our selues vnto God by the holines of life to whose seruice we were promised and devoted in baptisme Erasm. 3. Chrysostome further noteth in this word that we must so giue vp our selues no more to be our owne as they qui donant alijs bellicosos equos c. which doe yeeld vnto others warlike horse for seruice doe challenge no more propertie in them so debemus membra nostra Deo tanquam Imperatori we doe owe our members vnto God as our Emperour Theophyl 4. and hereby is signified that they should sponte offerre offer vp willingly as in the lawe they must offer all their offrings with a willing heart Gorrh. 5. and whereas it was peculiar vnto the Priest to offer externall sacrifices all Christians are admitted to offer this spirituall sacrifice as S. Peter saith Ye are an holy priesthood to offer vp spirituall sacrifices acceptable to God thorough Iesus Christ Tolet. 2. Your bodies 1. by bodies he vnderstandeth by a synecdoche of a part for the whole whole man both bodie and soule and by an other figure called a Metonimie he putteth the subiect for the adiunct the bodie for the affections in the bodie or which shewe themselues most in and by the bodie so that the bodie here non tam nomen naturae est quà m vitij is not so much the name of nature as of vice Mart. as els where the Apostle saith Col. 3.5 mortifie your earthly members Par. 2. we must then offer vp vnto God not our soules onely and so as we haue receiued both our bodies and soules from God we must render them vnto him againe contrarie to the opinion of the Platonists who held that the soule onely came from God the substance of the bodie from the elements the complexion from the celestiall spheres the affections from the spirits and therefore they thought it sufficient if the minde onely and soule were rendred vnto God ex Martyro 3. now our bodies two wayes are offred to God one is as Origen and Chrysostome here obserue by mortifying of the carnall affections as he which mortifieth pride doth sacrifice a bullock he which bridleth his anger a ramme he which keepeth vnder his lust a goate Origen so the Apostle saith 1. Corinthians 9.27 I doe chastice or tame my bodie the other way is in making the bodie an instrument of euery good worke as Augustine obserueth lib. 10. de ciuit c. 6. and so the Apostle exhorteth Giue your members seruants to righteousnesse Rom. 6.19 4. Lyranus addeth further the Apostle saith your bodies non aâ—iena not the bodies of others against those which thinke to be saued by other mens repentance 3. A living sacrifice 1. which is added not to signifie that they should not thinke to kill themselues and so sacrifice their bodies as Chrysostome Theodoret for the Romanes were no so absurd to collect any such thing out of S. Pauls words 2. nor yet saith the Apostle living to note a difference betweene the sacrifices of the law which were first killed and then sacrificed and the sacrifices of liuing Christians gloss ordin Tolet Osiand Perer. 3. Neither is there a relation to the vsage of the lawe which counteth all dead things vncleane Hyper. it sheweth a difference rather from the legall vsages 4. neither as Caietan observeth doth the Apostle by this tearme distinguish this spirituall sacrifice from martyrdome which was performed by death for as Tolet well obserueth the Apostle exhorteth generally Christians to sacrifice themselues in holy obedience vnto God which not onely though principally is seene in Martyrdome which none can vndertake that haue not first mortified their bodies with the affections thereof 5. Pet. Martyr by this liuing sacrifice vnderstandeth a willing sacrifice which is not vi sed ex animo by force but from the heart 6. but it signifieth more namely the spirituall life of the soule which is by faith in Christ Galat. 2.20 Mart. as Origen well obserueth he calleth it a liuing sacrifice qua Christum id est vitam in se gerit which beareth Christ the true life as the Apostle saith Eph. 2.1 who hath quickned vs c. Gryneus which life of the soule is neuer idle but continually bringeth forth good workes for idlenes is a kind of death of the soule as Seneca passing by the house of one Vacia who liued in pleasure and idle said hic situs est Vacia here lyeth Vacia as though it were rather his sepulchre then his habitation so also Haymo he is a liuing sacrifice qui viuit virtutibus moritur vitijs who liueth vnto vertue and is dead vnto sinne and Chrysostome vpon this place sheweth at large how all the members must be mortified that they may liue vnto the seruice of God neque offerri poteriroculus c. for neither can an eye he offered that serueth fornication not an hand that oppresseth neque lingua turpia loquens not a tongue speaking filthie things nor feete theatra visitantes that runne to theatres and playes But this outward conformitie of the members is rather signified in the next word holy 4. Holy 1. Which some thinke is added by way of distinction from the legall sacrifises which beeing corporall were not holy Greek catena 2. some note a difference betweene the sacrifices of the Pagans which were not holy and of Christians they many times
words pleasantnes of countenance for all those are signified by hilaritie or chearefulnes Tolet so Chrysost. verbis rebus corpore c. in words deedes yea with seruice of the bodie the poore must be helped with chearefulnes Chearefulnes is required in heart in words in countenance euery way 1. in respect of God he loueth a chearefull giuer 1. Cor. 9. Pareus 2. in respect of the kingdome of heauen which such hope for quis regnum accipiens maestus est who receiuing a kingdome is sorowfull Chrysost. lucrum est alijs benefacere c. it is a gaine to doe well to others and euery man reioyceth in his owne gaine Theodoret. 3. againe such as were emploied in these seruices as old men and widows are naturally giuen to morositie and therefore they haue neede of this precept to dispose themselues to chearefulnes Pareus 4. the worke it selfe which was to deale with the diseased sicke and feeble was such as might breed loathsomnes and therefore the Apostle doth hearten them that they should not giue ouer this worke of mercie thorough nicenes that they should not disdaine with their owne hands if neede were to handle their sores and diseases Tolet. 5. the consideration of the common condition of mankind that there is eadem omnium sors the same lot of all that they are subiect to the same diseases and infirmities this should mooue them in such workes of mercie to be chearefull and willing Gualter 6. ne moerorem addant moerori that they should not adde griefe vnto griefe for the poore seeing them which attend them to doe it vnwillingly would thereby be grieued the more Mart. Beza 17. Quest. Of the Christian affection of loue and the properties thereof The Apostle hauing hitherto touched certaine speciall and particular duties belonging vnto Ecclesiasticall offices proceedeth vnto generall and first concerning Christian brotherly loue which he sheweth how it should first consist in the inward affection and then in the outward act v. 10. in giuing of honour c. Concerning the first this loue must be verus true without simulation then discretus discreete we must not loue but hate that which is euill thirdly it must be firmus firme cleauing vnto that which is good and it must be vniversalis vniuersall common without acception of persons we must be affectioned one toward an other c. Lyranus 1. Let loue be without dissimulation 1. The Apostle beginneth with loue which giueth a rellish and tast as it were to all other vertues euen faith without charitie is not right 1. Cor. 13.2 it is the badge and cognizance whereby we are knowne to be the disciples of Christ Ioh. 13.35 therefore the Apostle first beginneth to shew what this loue is 2. Origen vnderstandeth this loue generally of the loue of God and our neighbour but Chrysostome applieth it onely to brotherly loue and so the precepts following shew 3. this loue must be without dissimulation which Origen defineth thus when one loueth onely God and that which is pleasing to God Chrysostome giueth this rule when one loueth an other and doth vnto him as vnto himselfe but S. Iohn giueth a perfect description of this kind of loue 1. epist. 3.18 My little children let vs not loue in word or tongue but in deede and in truth he then loueth without dissembling that sheweth his loue in act and in deede so S. Paul describeth true charitie 1. Tim. 1.5 out of a pure heart good conscience faith vnfained where are expressed the subiect or place of this loue a pure heart the cause thereof is faith vnfained the perpetuall companion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioynt-worke is a good conscience as the Apostle to the Hebr. 10.22 let vs draw neere with a true heart in the assurance of faith sprinkled in our hearts from an euill conscience Gryn From this true and syncere loue these are farre of 1. they which doe nourish hatred in their heart but colour it with pretensed friendship onely watching an opportunitie of reuenge such was Cain toward Abel and Ioab toward Abner 2. they which pretend friendship toward other but onely for hope of some gaine and profit to themselues these are selfe-louers and not louers of others as Felix propounded fauour vnto S. Paul but he hoped for some bribe Act. 24. 3. they also which professe loue and obedience but onely for feare as they which obserue those which are mightie and of authoritie because they are afraid of their greatnes and power doe not loue without dissimulation 2. Hating that which is euill or rather abhorring c. 1. Chrysostome obserueth an emphasis in the Apostles phrase he saith not abstaining but prosequnting with hatred and that vehemently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle addeth alwaies somewhat to the sense as he sheweth in diuers instances 2. Haymo taketh this for a generall precept that we should hate the deuill and his members but it seemeth rather to belong to the precept of loue 3. and in this sense some giue this interpretation that they should in their loue abstaine from all euill hurt deceit malice and follow goodnes Calvin Pellican some thinke that good and euill signifie here that which is profitable or vnprofitable and so he that loueth should procure the good not the hurt of him whome he loueth Pareus but the meaning rather is that we should so loue as that we be not partakers with men in their sinnes neither should be withdrawne from God but cleaue to him as the onely good so Chrysostome saith this is added because there is dilectio in malis a loue friendship in euill things as in them that are fellows in robbers c. so Origen qui proprium errantem videt non corrigit c. he that seeth his brother erring and correcteth him not he loueth not in truth so Lyranus also sic ametur natura vt vitium odio habeatur let nature be so loued as yet vice be hated this sense followeth Pet. Mart. some are so foolish to thinke that they loue their brethren cum illis consentiant ad libidines when they consent vnto them to lust and other vices to the same purpose Gualter dilectionis praetexiu non facienda m 〈…〉 la euill things must not be done vnder pretense of loue 3. Cleauing to that is good 1. that is saith Haymo to God who is the chiefe good but this is too generall 2. here we vnderstand that which is morally good Gryn which is agreeable vnto the will of God who is onely good 3. and the meaning is that we should so adhere vnto that which is good that no respect of any friendship or any thing whatsoeuer should draw vs away from it 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleaving adhering the same word is vsed of the coniunction betweene man and wife Matth. 19.5 shewing the neare coniunction that should be betweene
were not lawfull to vse the defense of the Magistrate against wrongs nay that it was not lawfull for the Magistrate to take reuenge of euill doers therefore the Apostle verie fitly falleth into this discourse Gualter 7. And lastly because the Magistrates were then infidels least that the faithfull might take themselues free from the command of Infidels as subiects from their Magistrates seruants from their Masters the Apostle doth interlace this treatise Calvin Gualter for these and such like reasons doth the Apostle so inculcate this doctrine of ciuill obedience as in this place and 1. Tim. 12. Tit. 3.1 and S. Peter agreeth 1. Pet. 2.13.14 Quest. 2. How euerie soule should be subiect to the higher powers 1. Euerie soule 1. The soule is put a part for the whole by the figure synecdoche according to the phrase of Scripture as Haymo giueth instance of that place Gen. 46. how Iacob went downe to Egypt with 70. soules and Act. 27. there were 275. soules with Paul in the ship as sometime the flesh the other part of man is taken for the whole as all flesh shall see the saluation of the Lord. 2. But Origens conceit is here somwhat curious as Martyr and Erasmus note that it is not said euery spirit but euery soule for the spirituall man which hath renounced the world hath nothing wherein to be subiect to the superior powers as the Apostle said gold silver haue we none he that hath none of these nō habet vnde subiaceat potestat ib. hath nothing wherein to be subiect to the powers c. But euen the Apostles thēselues were obedient vnto them 3. he saith euery soule quia debet esse voluntaria subiectio because this subiection must be voluntarie not onely in bodie but in soule Gorrhan 4. and further by this is signified that all mortall men none excepted should be so subiect and therefore he saith euery soule 5. Caietane yet noteth further that not onely our bodies and our substance but euen our soules should be subiect vnto the secular powers in ijs quae possunt legitime imperare in those things wherein they may lawfully command Be subiect The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be subordinate where 1. is insinuated the order of gouernment which whosoeuer resisteth bringeth in disorder and confusion 2. and Chrysostome noteth that he saith not be obedient but be subiect which is a generall word comprehending all other duties and seruices 3. but this must be limited vnto those things which are lawfully commanded for otherwise if they shall require any thing against the glorie of God and our conscience we must follow the example of the Apostles Act. 4. to obey God rather then man Gualt so Haymo well obserueth that as man consisteth of bodie and soule so he must inviolably in his soule servare fidem Deo keepe his faith vnto God and in his bodie serue the powers To the superior or chiefe powers 1. The vulgar Latin readeth sublimiaribus higher powers which Erasmus and Beza thinke not to be so fit because the word in the originall is not in the imperatiue and this would giue occasion to some to thinke that obedience should be giuen onely to the chiefe magistrate But they are called high in respect of the people ouer whom they are set not compared among themselues for not onely the King as the chiefe but other inferiour officers and ministers are to be obeied as S. Peter sheweth 1. epist. 2.3.14 2. Caietane obserueth that this word high or excelling is added to exclude tyrants who are not excelling Lords and so he taketh the Apostle to speake de legitimis potestatb of lawfull powers but I preferre the ordinarie glosse which vnderstandeth the Apostle of secular powers sive bonis sive malis whether good or euill and Peter Martyr obserueth well that here we must not inquire quo iure quave iniuria by what right or wrong these powers obtained their authoritie for the Romanes by force not by right were at this time Lords of the world but the Magistrates for the present are to be obeied 3. Chrysostome also noteth well that the Apostle speaketh not of the person of the gouernors sed de ipsa re but of the thing it selfe of their authoritie and power that howsoeuer they are vnworthie of their authoritie which abuse it yet the power which they haue is to be obeied 4. Lyranus and Haymo before him thinke this place to be vnderstood of spirituall gouernors and Prelates as well as secular and ciuill but Chrysostome and Basil. lib. de constitut Monach. c. 23. doe better interpret this place of ciuill gouernors and Basils reason is because the Apostle afterward maketh mention of tribute which is due onely to the secular power And therefore Calvine iustly taketh exception to the Romanists which out of this place would conclude that obedience is to be giuen also to the Prelates of the Church Pererius here disput 1. numer 3. opposeth Basil vnto Calvin who should thinke that obedience to Prelates may be concluded out of this place but Basil in the place before alleadged directly sheweth that the Apostle speaketh de potestatibus mundi of the worldly not of spirituall powers onely he reasoneth from hence from the lesse to the greater that if such obedience be to be giuen to temporall gouernors quanto magis c. how much more to spirituall and then for proofe hereof he alleadgeth that place Heb. 13.17 Obey those which haue the ouersight of you 3. Quest. How the powers that be are said to be of God 1. God in the beginning gaue a threefold power vnto man first ouer himselfe God gaue vnto man freewill whereby he should gouerne all his actions then he gaue him power ouer the other creatures and thirdly he gaue vnto man power ouer man first in families as vnto the father ouer his children to the master ouer his seruants to the husband ouer his wife then in the politike regiment of what kind soeuer it be whether Monarchicall of one Aristocraticall of many and those the best or Democraticall which is the popular state all these had their beginning from God some mediatly some immediatly Pareus But it will be asked how and when this order of gouernment was first instituted of God the answer is that God imprinted in man by nature this originall light to see the necessitie of gouernment without the which there would be no order as we see that the vnreasonable creatures as the silly bees haue their gouernor the cranes also and sheepe Chrysostome addeth further maruell not that God hath appointed rule and gouernment among men cum istud in corpore fecerit seeing he hath done the like in the bodie for some parts are made to direct and guide the rest this naturall instinct of gouernment the Lord estsoone confirmed by precept as Gen. 9.6 Whosoeuer sheddeth mans blood by man shall his blood be shedde which is not vnderstood of euery one for
by the word of God this is so right faith but if the reason be this that the matter proposed to be beleeued be not sufficiently explaned so that for want of knowledge and iudgement rather then of an obstinate minde it be not beleeued such a faith though yet weake yet may it be a true faith where there is a willingnes and readines vpon better instruction to be otherwise perswaded Mart. or here by faith we may vnderstand the perswasion of the vse of things indifferent by a synecdoche the whole beeing taken for a part as Piscator obserueth and so such weaknes shall be no impediment at all to iustifying faith Receiue him 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to receiue affectu charitatis with a charitable affection as Haymo and it differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed Act. 20.35 which is properly to support to hold or life vp one that is falling Beza 2. so this word signifieth three things that they should take such an one vnto them not cast them off or separate themselues then they must patienter tolerare patiently beare with him and by further instruction seeke to restoare him as S. Paul aduiseth Gal. 6.1 2. Quest. What is meant by controversies of disputations 1. The vulgar Latine readeth as the Rhemists also translate not in disputations of cogitations but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not cogitations but disputations Erasmus readeth ad diiudicationes c. for the iudging of the thoughts so Augustine in the exposition of this Epistle giueth this sense that they should not take vpon them to iudge the thoughts of the weake so also Lyranus gloss interlin Gorrh. for God onely iudgeth the thoughts Tolet also by the thoughts vnderstandeth their secret opinions which they held touching things indifferent which he would not haue controverted but the word as is saide before signifieth disputations not thoughts and Beza well translateth certaminae disputationum for controversies of disputation whereby the weake might be entangled more rather then edified 2. he forbiddeth not all questions which may be mooued about matters of faith for there are profitable questions which tend to the discussing of doubts and make for edifying but all vaine ianglings and brabbles which breed contention rather then serue for instruction must be auoided such as these were about the eating of meates obseruing of daies such the Apostle calleth foolish and vnlearned questions 2. Tim. 2.23 This place then doth nothing at all fauour the opinion of the Mahumetanes which can endure no disputations at all Tertullian hath a good saying suspecta est doctrina quae vult occult that doctrine is to be suspected which would be hid and our Bl. Sauiour disputed with the Pharisies so did S. Paul Apollos and Aquila with the Iewes Act. 28. Quest. 3. Why he is called weake that eateth herbes 1. Origen vpon these two reasons because the law prescribeth nothing concerning the eating of herb onely and least the Apostle should seeme to be gulae gurgitis magister a teacher of gluttonie perswading his disciples to eate he will haue the Apostle here to speake de cibo verbi Dei of the foode or meat of Gods word they which are perfect are able to eate of all that is to search the mysteries of Scriptures but the weake eate onely of herbes that is are capable onely of easie doctrines But though elsewhere S. Paul compare the higher doctrines to strong meat and the first principles and rudiments to milke 1. Cor. 3. yet here he speaketh of the difference of meats as it appeareth by his other instance v. 6. of the observing of dayes and S. Paul here exhotteth not to eate but onely sheweth what some did and by eating of all is not vnderstood greedie or vnsatiable eating but of all kinds of meates though the lawe spake nothing of eating of herbes yet some other reason may be giuen why these did eate herbes as shall be presently declared 2. Some doe read here in the imperatiue moode he that is weake let him eate herbs as the vulgar Latine which some follow and so in this sense it might seeme to be spoken of such as were weake in bodie that they which were not able to eate flesh should feede of herbes and lighter meates but in the originall the word is in the indicatiue eateth and so it best answeareth vnto the other part one beleeueth that he may eate of all things and Beza to take away this scruple supplyeth out of the former verse the word faith the weake in faith 3. Some apply this vnto the weake in manners who propter casum libidinis c. because of their inclination to lust doe eate herbs and other drie meates which doe not so much pamper the flesh Gorrhan following the ordinarie glosse which taketh this sense from Hierome and Haymo also maketh mention of it but the supplying of the words in the faith out of the first verse doe take away this scruple likewise that the Apostle speaketh not of the weake in manners but in faith and iudgement 4. Neither yet because the Apostle saith before one beleeueth c. by the weak are we to vnderstand one that beleeueth not for euery error of the saith tendeth not to heresie or infidelitie it is one thing to erre an other to be an heretike two things must concurre to make an heretike he must pertinaciter errare erre not of ignorance and infirmitie but of obstinacie and wilfulnes and in fundamentis fidet in the fundamentall doctrines of faith Phillip had the one he erred in a fundamentall point in the person of Christ calling him the sonne of Ioseph Iohn 1.45 but he did it of ignorance but these which did eate herbs making difference of meates did neither erre wilfully not yet in a matter fundamentall 5. Ambrose vpon this place thinketh that they did eate herbs onely thinking it vnlawfull to eate any flesh at all but we doe not finde that any among the Christians in those dayes did hold it vnlawfull to eate all kind of flesh 6. Augustine taketh this to be the reason why they did eat herbs because some meats set forth in the shambles to be sold were offered vnto idols and least they might eate of things offered to idols vnawares they did thinke it more safe to eate no flesh at all but only herbs But this reason is not generall for they might haue killed flesh at home of their owne prouision which was free from any such suspition or danger of beeing offered to idols 7. Anselme giueth this reason because they knew that some meates were cleane some vncleane which could not be so easily discerned in the eating as likewise the diuerse kinds of fishes and foules whereof some were cleane some vncleane by the lawe they therefore to be sure abstained from all so also Gualter Martyr But seeing the Iewes before their conuersion abstained onely from the kinds forbidden not from all flesh
weak should be respected in the observation of dayes and difference of meates that not onely in those things but in all other the like infirmities the stronger should support the weake Pareus so also Gualter doctrinam generaliorem subucit de Christiana lenitate he now supplyeth a more generall doctrine concerning Christian lenitie so also Osiand Quest. 2. Whome and wherein the strong should support the weake 1. We which are strong 1. Chrysostome observeth well how the Apostle allureth the strong and speaketh lovingly vnto them not onely in calling them strong but in suum ordinem eos collocavit he placeth them in his owne order and this he doth because he had seemed before somewhat sharpely to take them vp for vsing their Christian libertie so freely without respect had vnto their weake brethren 2. the strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mightie are not here onely those which were instructed concerning the indifferent vse of all meates as Haymo but such as were plenius edocti more fully taught and instructed in matters of faith Par. and such also as were purioris vitae more perfect and pure in life Origen for the Apostle speaketh generally of all infirmities of the brethren touching doctrine or manners 2. Ought to beare 1. we ought debemus non donamus it is our dutie so to doe not a gift Chrysost. 2. to beare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to tolerate and support their infirmities sed in se suscipere vt curant but to take them in hand to cure them Bulling erigere non contemnere to raise them vp not to despise or contemne them gloss interlin it is a metaphor taken from the fashion of building where the pillars doe carrie the weight and burthen of the house as the faithfull are called pillers Reuel 3.17 and as it is said that Salomon laied great stones to make the foundation of the temple to support the rest 1. King 5.17 Hugo or it may be taken from the frame and constitution of a mans bodie where the sinewes and bones are made to beare vp the flesh and other tender parts Lyran. 3. The infirmities of the weake 1. The Apostle vseth two words he saith not the weake but the infirmities of the weake vt ad maiorem commiserationem alliciat to draw them to greater commiseration Theophyl 2. it is a metaphor taken from children or sicke persons which are weake and impotent and there is no man but will be readie to pitie and helpe such 3. these infirmities are not onely concerning the difference of meates as Haymo but the Apostle meaneth others also qui alio infirmitatis genere labâ—rant which are troubled with any other kind of infirmitie as if one be giuen to anger to rayling and such like Chrysost. 4. but the Apostle speaketh of infirmities onely non hic agitur de sceleribus he entreateth not of great offences as of theft murder and such like for these are not to be borne with at all Osiand he meaneth not then vitia â—perta manifest sinnes which are directly against the word but onely of slippes in life and doctrine which proceed of ignorance and common infirmitie 5. These then are the infirmities here mentioned either concerning spirituall things or temporall the spirituall concerne either saith as ignorance error not beeing fundamentall or manners as are the slippes and fayling in life and conuersation which ouerthrow not good manners in temporall things there are diuerse kind of infirmities 1. as in the state and condition as the rich must support the necessities of the poore 2. or in respect of the sex the husband must beare with the wife as the weaker vessell 3. or of the bodie such are the infirmities of sicknes and old age wherein the weake are also to be supported But the two first kinds of infirmities touching faith and manners are specially here vnderstood and intended by the Apostle though it may be extended also to corporall necessities as Origen inferreth he that is richer in substance onus pauperioris portet let him beare the burthen of the poore so also Chrysost. si dives fueris c. if thou be rich please not thy selfe but the poore Quest. 3. Of the reasons why the weake should be supported 1. Christ supporteth and beareth our infirmities no man is so perfect qui non in aliquo apud Deum inveniatur infirmus which is not in some one thing or other week before God and had neede to be supported of Christ we therefore as Christ hath borne the infirmities of vs all so we should one beare an others infirmities Origen 2. Thou art strong repende Deo mercedem qui te talem fecit shewe thy thankefulnes to God who hath made thee strong and thus shalt thou doe it if thou dost correct the infirmitie of the weake Chrysost. 3. Si condescenderis nihil damniferes if thou condescend to the weake thou shalt suffer no losse but if thou condescend not the other is in great danger it is no losse to thee but againe to him therefore beare with him Chrysost. 4. Illi non possunt se ad nos erigere they cannot rise vp to vs therefore we should condescend and apply our selues to them gloss interlin 5. Nullus est qui non in se habeat aliquid c. there is none that hath not somewhat himselfe to be supported and therefore the Apostle saith Galat. 6. Beare one anothers burthen Gorrhan therefore he that is strong wherein he is strong must beare with the weake that wherein he is weake he may be supported likewise of his brother 6. The Apostle also perswadeth herevnto by his owne example counting himselfe among the number we which are strong who will thinke scorne to beare with the weake vnto whom S. Paul so great an Apostle vouchsafeth to condescend Gualter 7. This is the end why God hath giuen vnto some greater gifts and more strength then vnto others that by their strength they might support the weake Pareus 8. And hereunto we are perswaded both iure naturae by the law of nature which mooueth and stirreth vp men to helpe and succour the weake and iure divino by the lawe of God which prescribeth that if our enemies asse should lie downe vnder his burthen we should helpe him vp Deut. 22.4 how much more ought we to shewe this compassion to our weake brother Quest. 4. How the Apostle here counteth himselfe among the strong els where maintaining himselfe among the weake The occasion of this doubt is mooued by Origen out of that place 1. Cor. 9. v. 22. to the weake I became as weake how then doth the Apostle here call himselfe strong and beside he seemeth to praise himselfe contrarie to the saying of the wiseman Prou. 27.2 Let thy neighbour praise thee and not thine owne mouth c. Answ. 1. Origen answeareth to the first doubt that the Apostle in that place doth not say he is weake sed fieri infirmum but that he was made or became weak
collocat the time of his stay he permitteth to their iudgement not to depart till they be mutually satisfied Origen 33. Quest. Of Pauls iourney to Ierusalem wherefore he taketh it in hand v. 25. 1. Because the Apostle had before signified his great desire which he had to see the Romanes and now there was no let in those parts because he had preached the Gospel to all those countries ne put aretur veluti irridere eos c. least he might seeme to mocke them because he came not yet vnto them he sheweth the cause of his stay which was to carrie to the Saints at Ierusalem certaine collections from the Gentiles Chrysost. and the Apostle vseth a participle of the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring to shew that this busines should not stay him long it was euen now in hand Erasmus 2. But it will be obiected that the Apostle should not haue preferred the ministration of almes before the preaching of the Gospel which he intended in Spaine as the Apostles themselues resolued that it was not meete that they should leaue the word and minister vnto tables Act. 6. To this obiection it is diuersely answeared 1. generally it is not fit to leaue the preaching of the word to distribute almes but in casu ad tempus in some case and for a time Gorrhan 2. duo commoda sunt anteferenda c. two commodities together are to be preferred before one now the Apostle went to Ierusalem to distribute almes yet withall he purposed to preach vnto the brethren and to confirme their faith 3. and beside the Churches of the Grecians who were mooued by S. Paul vnto this contribution committed the same to his fidelitie so that this office was as it were imposed vpon him by them Par. 4. adde hereunto that it was a part of his Apostolike office for when the Apostles appointed him to preach to the vncircumcision they charged him to remēber the pore Gal. 2.10 S. Paul therefore was carefull to execute this charge committed vnto him Mart. 3. To minister 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring though generally it signifie any office of the ministrie yet here it is taken more specially for that function which was peculiar to the Deacons in distributing of almes Beza 2. Origen inferreth hereupon that this epistle to the Romanes was written after the first and second to the Corinthians because the almes and collection whereunto he mooueth the Corinthians 2. Cor. 9.4 by the example of the Macedonians was now readie 4. To the Saints 1. Ambrose thinketh that these were they which had renounced all wordly things totus se dederunt obsequijs divinis and gaue themselues wholly to the seruice of God to giue an example of perfection vnto other beleeuers so also Lyranus 2. Haymo thinketh they were such as had impoverished themselues by laying their goods at the Apostles feete and bringing all in common as we read Act. 4. 3. but these Saints rather at Ierusalem were in great necessitie for these two causes especially both in regard of the great famine which was ouer all the world vnder Claudius Caesar but cheefely in Iudea which was a drie countrie specially that part which was toward Arabia Petraea and beside they were in the time of persecution spoiled and stripped of their goods as the Apostle saith Heb. 10.34 Yee suffered with ioy the spoiling of your goods according as Isay prophesied 59.15 he that refrayneth from euill maketh himselfe a pray 4. those Saints haue a double commendation as Chrysostome noteth à virtute paupertate from their vertue they are Saints and from their povertie they are called in the next verse the poore Saints 5. Origen obserueth well that they are called Saints not because they were at Ierusalem but quos non locus sed conversatio sancta fidei perfectio such whom not the place but the perfection of faith and their holy conuersation made spirituall 6. Haymo saith that some Doctors deliuered this that Saint Paul gat such liberall contributions from the Gentiles for the poore Saints at Ierusalem that sometime he sent them tres aut quinque modios argenti three or fiue bushels of silver but whence he hath that report he sheweth not Quest. 34. Of the collection gathered among the Gentiles for the Iewes and the reasons thereof 1. It hath pleased them of Macedonia c. Origen here obserueth subtiliter verecundè dum Corinthios laudat hortatur Romanos modestly and cunningly while he praiseth the Corinthians he exhorteth the Romans that they should contribute likewise and Chrysostome addeth that the Apostle doth not directly stirre them vp by the example of the Macedonians and Corinthians putassent id contumeliose fieri the Romans would haue scorned it beeing the Lords of the world as he provoketh the Corinthians by the forwardnes of the Macedonians 2. Cor. 8. yet he wisely insinuateth as much 2. In that it is said it pleased them their alacritie and cheerefulnes is expressed he extorted it not from them but they willingly conferred it as he writeth to the 2. Corinth 9. that God loueth a cheerefull giuer the vulgar latine readeth probaverunt they allowed or approoued this collection tanquam rem honestum as an honest thing not onely their will was vnto it but their iudgement and approbation the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pleased or it seemed good vnto them 3. To make some distribution the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication 1. Origen noteth this difference that in spiritualibus communionem posuit in carnalibus ministerium he placeth communication in spirituall things and ministerie in carnall for spirituall things non tam debentur quà m commodantur are not so much owing as lent but carnall ex debito exiguntur are exacted of due debt but this difference is not perpetuall for here a communication is said to be in carnall things 2. Theophylact giueth this reason why it is called a communication quia in communem vtilitatem caedit tam praebentis quà m accipientis it is to the common benefit both of the giuer and receiuer 3. Mr. Calvin thinketh it conteineth a reason of this collection quia propter corporis vnitatem c. because there ought to be one common and mutuall regard in respect of the vnitie of the bodie which is all one in Christ. 4. some thinke that it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a collection which word Saint Paul vseth 1. Cor. 16. when euery one did viritim in commune conferre did contribute something in common Pareus Gorrhan Faius 5. but I preferre the reason rendred by the Greeke scholiast why it is called a communication because of the mutuall exchange and entercourse betweene them ipsi pecunias sancti intercessionem apud Deum contribuerunt they contributed mony and the Saints their prayers and intercession vnto God so it is called a communication because it was mutuall the one gaue carnall the other spirituall things as is
order of placing the Epistles and why this to the Romanes is set first 20. qu. Vnto whome this Epistle to the Romanes was written and from whence 21. qu. Of the excellencie and worthines of this Epistle Questions vpon the first Chapter Quest. 1. Why Paul setteth his name before this Epistle 2. qu. Of the two names of the Apostle Saul and Paul what they signifie 3. quest Vpon what occasion the name Saul was turned to Paul 4. qu. At what time the Apostles name beganne to be called Paul 5. qu. In what sense Paul calleth himselfe the seruant of Iesus Christ. 6. qu. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Ioh. 15.15 7. qu. How S. Paul saith called to be an Apostle 8. qu. Of the office and calling of an Apostle what it is 9. qu. Diuers points wherein consisteth the excellencie of the Apostleship 10. qu. How S. Paul is said to be set or put apart for the Gospel of God 11. qu. Of the description of the Gospel 12. qu. Whether the Gospel be comprehended in the old Testament 13. qu. How Christ is saide to be made of Dauid after the flesh 14. qu. How it can be shewed that Christ was borne of the seede and posteritie of David 15. qu. Whether Christ descended of David by Salomon or Nathan 16. qu. Of the meaning of these words v. 4. declared mightily to be the Sonne of God c. 17. qu. Of the meaning of these words declared to be the Sonne of God in power 18. qu. Of these words according to the spirit of sanctification v. 4. 19. qu. Of these words by the resurrection of the dead 20. qu. Of these words v. 5. By whome we haue receiued grace and Apostleship 21. qu. Of the persons whome the Apostle saluteth To all you that be at Rome c. 22. qu. What the Apostle vnderstandeth by grace and peace v. 7. 23. qu. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 24. qu. How the faith of the Romanes was published through the world 25. qu. Of the singular faith of the Romans 26. qu. Whether the Church of Rome were first founded by S. Peter 27. qu. The place Act. 28.21 reconciled 28. qu. Whether this be an oath God is my witnesse v. 9. 29. qu. Whether it be lawfull to sweare and vpon what occasion 30. qu. How Paul is said to serue in the spirit 31. qu. What prosperous iourney the Apostle meaneth v. 10. 32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes 33. qu. Of the impediments whereby Saint Paul was letted to come vnto the Romans 34. qu. Why S. Paul expresseth not the cause in particular what letted him 35. qu. Whether Saint Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 36. qu. How S. Paul was a debter vnto all v. 14. 37. qu. Whom S. Paul vnderstandeth by the Grecians and Barbarians 38. qu. How Paul is not ashamed of the Gospel v. 16. 39. qu. What the Gospel or Evangel signifieth 40. qu. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth 41. qu. Of the difference betweene the Law and the Gospel 42. qu. Why the Iewes are named before the Grecians v. 16. 43. qu. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 44. qu. Of the meaning of these words v. 17 is reuealed from faith to faith 45. qu. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue 46. qu. Whether S. Paul in citing this saying followeth the Prophets sense 47. qu. How the wrath of God is saide to be reuealed from heauen against all vnrighteousnes 48. qu. What it is to withhold the truth in vnrighteousnes v. 18. 49. qu. What the Apostle meaneth by these words v. 19. That which may be knowne of God is manifest in them 50. qu. Of the waies and meanes whereby the Lord doth manifest himselfe vnto men 51. qu. What invisible things of God the Apostle speaketh of and how they are made knowne vnto vs. 52. qu. Of the knowledge which the Philophers had of God and by what meanes they attained vnto it 53. qu. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of S. Paul 54. qu. Of the meaning of these words that they should be inexcusable v. 20. 55. qu. Whether there is any naturall knowledge of God in man 56. qu. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 57. qu. Whether any of the Philosophers were saued by that naturall knowledge which they had of God 58. qu. Seeing that the naturall knowledge which the Heathen had was not sufficient vnto saluation how are they thereby made inexcusable 59. qu. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 60. qu. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 61. qu. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 62. qu. Of the diuers kinds of idolatrie among the heathen in worshipping the images of men and beasts v. 23. 63. qu. Of the grosse idolatrie of the heathen in worshipping the images of men beasts v. 23. 64. qu. How God is saide to haue deliuered them to their owne hearts lusts v. 24. 65. qu. How the Gentiles are saide to defile their bodies in themselues 66. qu. How they worshipped the creature rather then the Creator 67. qu. Of the vnnaturall sinnes of the heathen 68. qu. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 69. qu. How the Gentiles are said not to regard to know God v. 28. 70. qu. What it is to be deliuered vp to a reprobate minde 71. qu. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle v. 29 30. 72. qu. Of the order obserued by the Apostle in the particular enumeration of the sinnes of the Gentiles 73. qu. Of the particular sinnes of the Gentiles here rehearsed by the Apostle 74. qu. Of the true reading of the last vers 31. and the meaning thereof 75. qu. What a dangerous thing it is to be a fauourer and procurer of sinne in others 76. qu. How one may be accessarie to an others sinne 77. qu. Whether all the Gentiles were guiltie of the sinnes which are here rehearsed by the Apostle Questions vpon the second Chapter 1. qu. To whome the Apostle here speaketh Wherefore thou art inexcusable O man 2. qu. Whether one offend in iudging an other wherein he is guiltie himselfe 3. qu. Of these words v. 2. Wee know that the iudgement of God is according to truth 4. qu.
qu. Why the Apostle onely maketh mention of sinnes past 36. qu. How God is said to be iust and a iustifier of him which is of the faith c. v. 26. 37. qu. How reioycing is excluded not by the law of works but by the law of faith 38. qu. Of the difference betweene these two phrases of faith through faith v. 30. 39. qu. How the Law is established by the doctrine of faith Questions vpon the fourth Chapter 1. qu. Vpon what occasion S. Paul bringeth in the example of Abraham 2. qu. Of the meaning of the first verse 3. qu. Of the meaning of the 2. verse 4. qu. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnes v. 4. 5. qu. Of the meaning of the words who counted this for righteousnes vnto Abraham 6. qu. What it was that Abraham beleeued 7. qu. Why Abrahams faith was imputed to him at this time and not before 8. qu. What imputation is and what to be imputed 9. qu. How Abrahams faith was imputed to him for righteousnes 10. qu. Whether Abraham were iustified by any thing beside his faith 11. qu. How S. Paul and S. Iames are reconciled about the manner of Abrahams iustifying 12. qu. Of the explication of the 4. and 5. verses 13. qu. Of the diuers kinds of rewards 14. qu. How it standeth with Gods iustice to iustifie the wicked v. 5. 15. qu. How our sinnes are said to be forgiuen and couered v. 7. 16. qu. In what sense circumcision is said to be a signe and wherefore it was instituted 17. qu. In what sense circumcision is called a seale of the righteousnes of faith v. 11. 18. qu. Whether the mysterie of faith in the Messiah to come were generally known vnder the Law 19. qu. Certaine questions of circumcision and first of the externall signe why it was placed in the generative part 20. qu. Certaine doubts remooued and obiections answered concerning circumcision 21. qu. How Abraham is saide to be the father of them which beleeue v. 11 12. 22. qu. How Abraham is saide to be the father of circumcision v. 12. 23. qu. How and where Abraham was promised to be heire of the world v. 13. 24. qu. Wherein Abraham was made heire of the world and wherein this inheritance consisted 25. qu. How faith is said to be made voide if they which are of the law be heires 26. qu. How they law is said to cause wrath 27. qu. Of the meaning of these words v. 15. where no law is there is no transgression 27. qu. Who are meant by Abrahams seede which is of the law v. 16. 28. qu. Of the meaning of these words I haue made thee a father of many nations before God 29. qu. Of the meaning of these words v. 17. who quickneth the dead and calleth those things which be not c. 30. qu. How God is said to call those things which be not as though they were 31. qu. Whether it be peculiar to God onely to quicken and raise the dead 32. qu. How Abraham is said against hope to haue beleeued vnder hope 33. qu. How Abrahams bodie is said to be dead v. 19. 34. qu. What promise of God made to Abraham it was whereof he is saide not to haue doubted v. 20. 35. qu. Whether Abraham doubted of Gods promise 36. qu. How Abraham is said to haue giuen glorie vnto God v. 20. 37. qu. What was imputed to Abraham for righteousnes 38. qu. Of these words Now it is not written for him onely c. v. 23. 39. qu. How Abrahams faith is to be imitated by vs. 40. qu. Wherein Abrahams faith and ours differ and wherein they agree 41. qu. How Christ is said to haue bin deliuered vp for our sinnes v. 25. 42. qu. Why the Apostle thus distinguisheth the benefits of our redemption ascribing remission of sinnes to Christs death and iustification to his resurrection v. 25. Questions vpon the fifth Chapter 1. qu. What peace the Apostle meaneth v. 1. 2. qu. Of the second benefit proceeding of our iustification which is to stand and persevere in the state of grace 3. qu. Of the benefit of our iustification the hope of euerlasting glorie 4. qu. How we are said to reioyce in tribulation 5. qu. How S. Paul and S. Iames are reconciled together the one making patience the cause of trialls or probation the other the effect 6. qu. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 7. qu. What kind of loue the Apostle speaketh of saying the loue of God is shed abroad c. 8. qu. Why the loue of God is said to be shed abroad in our hearts 9. qu. Why it is added by the holy Ghost which is giuen vs. 10. qu. How Christ is said to haue died according to the time v. 6. 11. qu. Of the meaning of the 7. v. One will scarce die for a righteous man c. 12. qu. Of the difference betweene Christs dying for vs and those which died for their countrey 13. qu. Of the greatnes of the loue of God toward man in sending Christ to die for vs v. 8. 14. qu. Whether mans redemption could not otherwise haue beene wrought but by the death of Christ. 15. qu. Wherein the force of the Apostles reason consisteth saying Much more beeing reconciled we shall be saued by his life v. 9. 16. qu. Why the Apostle saith not onely so but we also reioyce in God c. v. 11. 17. qu. Whether any thing neede to be supplied in the Apostles speach v. 12. to make the sense perfect 18. qu. Who was that one by whome sinne entred into the world v. 12. 19. qu. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 20. qu. How sinne is said to haue entred into the world 21. qu. And death by sinne what kind of death the Apostle speaketh of 22. qu. Whether the death of the bodie be naturall or inflicted by reason of sinne 23. qu. Of the meaning of the Apostle in these words in whome all haue sinned and of the best reading thereof v. 12. 24. qu. Whether the Apostle meaneth originall or actuall sinnes saying in whome all haue sinned 25. qu. Of the coherence of these words Vnto the time of the Law was sinne in the world 26. qu. How sinne is said to haue beene vnto the time of the Law 27. qu. What sinne the Apostle meaneth which was in the world vnto the time of the law 28. qu. How sinne is said not to be imputed where there is no law 29. qu. How death is saide to haue raigned from Adam to Moses 30. qu. Of the meaning of these words which sinne not after the transgression of Adam 31. qu. How Adam is said to be the figure of him that was to come v. 14. 32. qu. Of the names and tearmes which the Apostle vseth in this comparison 33. qu. Of the comparison betweene Adam
and Christ in generall 34. qu. Of the disparitie and vnlikenes betweene Adam and Christ in this comparison 35. qu. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam 36. qu. Some other opinions refused wherein this excellencie should consist 37. qu. In what sense the grace of God is said to haue abounded vnto more 38. qu. How all men are said to be iustified in Christ v. 18. 39. qu. Why the Apostle saith v. 19. By one mans disobedience many were made sinners and not all 40. qu. How many are said to be sinners in Adam 41. qu. How the law is said to haue entred thereupon v. 20. 42. qu. How the offence is saide to haue abounded by the entring of the law v. 20. 43. qu. How grace is said to haue abounded more 44. qu. Of the raigne of sinne vnto death and of grace vnto life Questions vpon the sixt Chapter 1. qu. Of the meaning of these words Shall we continue in sinne v. 1. 2. qu. What it is to die vnto sinne 3. qu. What it is to be baptized into Iesus Christ. 4. qu. Of the diuers significations of the word Baptisme and to be baptized 5. qu. What it is to be baptized into the death of Christ v. 3. 7. qu. Of the meaning of this phrase to be graft c. 8. qu. What resurrection the Apostle speaketh of v. 5. 9. qu. What is vnderstood by the old man v. 6. 10. qu. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroied 11. qu. How the dead are said to be freed frō sinne v. 7. 12. qu. What life the Apostle speaketh of v. 8. We beleeue that we shall also liue with him 13. qu. How death is said to haue bad dominion ouer Christ v. 9. 14. qu. How Christ is said to haue died to sinne v. 10. 15. qu. How Christ is said now to liue vnto God v. 10. 16. qu. Of these words v. 11. Likewise think ye c. 17. qu. How sinne is said not to raigne c. v. 12. 18. qu. What the Apostle meaneth by mortall bodie v. 12. 19. qu. Of these words that we should obey it in the lusts c. v. 12. 20. qu. How we are not to giue our members as weapons vnto sinne v. 13. 21. qu. What it is not to be vnder the law but vnder grace v. 14. 23. qu. Whether the Fathers also that liued vnder the law were not vnder grace 24. qu. What the Apostle meaneth by the forme of doctrine whereunto they were deliuered 25. qu. How we are made seruants of righteousnes 26. qu. Of the meaning of these words I speake after the manner of men because of your infirmitie v. 19. Questions vpon the seauenth Chapter 1. qu. How the law is said to haue dominion ouer a man as long as he liueth 2. qu. Whether the woman be simply free if the man be once dead 3. qu. Whether the woman haue not the like libertie and freedome in respect of the bond of mariage as the man hath 4. qu. Why the Apostle saith we are dead to the law v. 4. and not rather the law is dead to vs. 5. qu. How we are said to be mortified to and freed from the law 6. qu. What is meant by the bodie of Christ. 7. qu. Of the meaning of these words beeing dead vnto it 8. qu. What is meant by the newnes of the spirit and oldnes of the letter 9. qu. How S. Paul beeing brought vp in the knowledge of the law could say I knew not lust v. 7. and I was aliue without the law v. 9. 10. qu. What law the Apostle speaketh of v. 7. is the law of sinne 11. qu. What lust or concupiscence the Apostle speaketh of I had not knowne lust c. except c. 12. qu. Why the Apostle giueth instance in the tenth Command Thou shalt not lust and alledgeth not all the words of the law 13. qu. What sinne the Apostle meaneth v. 8. sinne tooke an occasion c. 14. qu. How sinne tooke occasion by the Law 15. qu. Of what time S. Paul speaketh when he knew not the law and afterward sinne tooke occasion by the law c. 16. What the Apostle meaneth by all concupiscence 17. qu. In what sense the Apostle saith Sinne was dead and he aliue without the law v. 8. 18. qu. How sinne is said to haue revived 19. qu. How sinne is said to haue deceiued 20. qu. How sinne is said to haue slaine him 21. qu. How the law is said to be holy iust good and likewise the commandement 22. qu. How sinne is said to be out of measure sinnefull 23. qu. How the law is said to be spirituall 24. qu. How the Apostle saith he is carnall and sold vnder sinne v. 17. 25. qu. Of these words v. 15. I allow not what I doe what I would that doe I not 26. qu. What the Apostle vnderstandeth by flesh I know that in me that is my flesh dwelleth no good thing c. v. 18. 27. qu. How the Apostle saith To will is present with me c. but I find no meanes to performe c. v. 18. 28. qu. Of the meaning of these words v. 21. I finde a law c. 29. qu. How the Apostle saith Euill is present with me v. 21. 30. qu. Of these words I delight in the law of God c. v. 22 23. of the number of these laws and what they are 31. qu. Why these are called Laws and why they are said the one to be in the inner man the other in the members 32. qu. Of the Apostles exclamation O wretched man that I am 33. qu. What the Apostle vnderstandeth by this bodie of death from the which he desireth to be deliuered 34. qu. Why the Apostle giueth thankes to God v. 25. 35. qu. Of these words I in my minde serue the law of God c. 36. qu. Of that famous question whether S. Paul doe speake in his owne person or of an other here in this chapter Questions vpon the eight Chapter 1. qu. Who are said to be in Christ. 2. qu. What is meant by the law of the spirit of life 3. qu. What is vnderstood by the law of sinne and death 4. qu. Of the best reading of the 3. v. 5. qu. What is meant by the similitude of sinfull flesh 6. qu. Of these words And for sinne condemned sinne in the flesh 7. qu. How Christ condemned sinne in the flesh 8. qu. Who are after the flesh and sauour the things of the flesh 9. qu. How the wisdome of the flesh is enmitie against God 10. qu. How they which are in the flesh cannot please God v. 8. 11. qu. Of the dwelling of the spirit of God in vs v. 9. 12. qu. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 13. qu. How the quickning of the dead is ascribed to the