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
Whether a Iudge be bound herein to be like vnto God to iudge according to the truth which he knoweth 5. qu. Of the reasons why the Lord vseth patience and forbearance towards sinners 6. qu. Whether the leading of men to repentance by Gods long suffrance argueth that they are not reprobate 7. qu. How the bountifulnes of God in leading men to repentance and the reuelation of his wrath spoken of ch 1.18 may stand together 8. qu. How God is said to harden the heart seeing the wicked doe harden their owne hearts 9. qu. Whether hardnes of heart and finall impenitencie be a speciall kind of sinne 10. qu. Whether it stand with Gods iustice to punish twice for the same sinnes 11. qu. Whether euery one shall be rewarded according to his works 12. qu. How it standeth with Gods goodnes to punish euill with euill 13. qu. Of the true reading of the 7. vers 14. qu. What the Apostle meaneth by patience of good works 15. qu. What glorie honour and immortalitie the Apostle speaketh of v. 7. 16. qu. How it standeth with Gods iustice to punish eternally sinne temporally committed 17. qu. How eternall life is to be sought 18. qu. Whome the Apostle meaneth by contentious and such as disobey the truth 19. qu. Of the punishment due vnto the wicked indignation wrath tribulation anguish c. v. 8. 20. qu. Why the Iewe is set before the Grecian 21. qu. What Iewes and Gentiles the Apostle here meaneth 22. qu. Of the diuers acception of the word person v. 11. 23. qu. How God is said not to accept the persons of men 24. qu. Of the meaning of these words v. 22. As many as haue sinned without the law shall perish without the Law 25. qu. Of the occasion of these words v. 13. The hearers of the Law are not righteous before God but the doers shall be iustified 26. qu. Of the meaning of these words Not the hearers of the Law c. but the doers shall be iustified v. 13. 27. qu. How the Gentiles which had not the Law did by nature the things contained in the Law 28. qu. How any thing can be said to be written in the heart by nature seeing the mind is commonly held to be as a bare and naked table 29. qu. Of the Law of nature what it is 30. qu. What precepts the law of nature containeth and prescribeth 31. qu. What the law of nature was before and after mans fall and wherein they differ 32. qu. Whether the light of nature though much obscured can altogether be blotted out of the mind of man 33. qu. Whether ignorance of the law of nature in man doth make any way excusable 34. qu. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ. 35. qu. Of the testimonie of the conscience the accusing or excusing of the thoughts 36. qu. Why the Apostle maketh mention of the day of iudgement v. 16. 37. qu. Why it is called the day and of the application of other words v. 16. 38. qu. Whence the Iewes were so called v. 17. Behold thou art called a Iewe. 39. qu. Of the priuiledges of the Iewes here recited by the Apostle 40. qu. How the Iewes are said to commit sasacriledge v. 22. 41. qu. How the name of God was blasphemed by the Iewes and whether this testimonie be rightly alleadged by the Apostle 42. qu. In what sense the Apostle saith Circumcision is profitable v. 25. 43. qu. How circumcision was availeable for infants 44. qu. What vncircumcised the Apostle here speaketh of whether such of the Gentiles as were conuerted to the faith and what keeping of the lawe he meaneth 45. qu. Of the explanation of certaine terms here vsed by the Apostle and of the letter and spirit 46. qu. Of two kinds of Iewes and two kinds of circumcision v. 28. Questions vpon the third Chapter 1. qu. Of the priviledges of the Iewes and of their preheminence before the Gentiles 2. qu. How mens vnbeleefe cannot make the faith of God without effect 3. qu. How God is said to be true 4. qu. How euery man is said to be a liar 5. qu. Whether euery man can be said to be a liar 6. qu. How the Prophet Dauid is to be vnderstood saying euery man is a liar Psal. 116.11 7. qu. Of the occasion of these words cited our of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned 8. qu. Of the diuers acceptions of this word iustified 9. qu. Of the meaning of these words That thou mightest be iustified in thy words and ouercome when thou iudgest 10. qu. Whether a man may doe euill and commit sinne to that end to set forth Gods iustice 11. qu. Of the meaning of the 5 6 7 8 verses 12. qu. Whether none euill is to be done at all that good may come thereof 13. qu. Whether God doe not euill that good may come thereof in reprobating the vessels of wrath to shew his power 14. qu. In what sense the Apostle denieth the Iewes to be more excellent then the Gentiles v. 9. 15. qu. Of the meaning of certaine phrases which the Apostle vseth v. 9. We haue alreadie prooued and Vnder sinne 16. qu. Whence the Apostle alleadgeth those testimonies v. 10. to 18. 17. qu. Of the matter and order obserued by the Apostle in citing those testimonies 18. qu. How none are said to be iust seeing Noah and other holy men are reported to haue bin iust in their time 19. qu. Of the particular explication of the sinnes wherewith the Apostle here chargeth both Iewes and Gentiles 20. qu. v. 19. Whatsoeuer the Law saith what is here vnderstood by the Law and how diuersly this word is taken 21. qu. It saith to them which are vnder the Law who are here vnderstood to be vnder the law 23. qu. How no flesh is iustified by the works of the law v. 20. 24. qu. How the Apostle here denieth iustification by works seeing he said before c. 2. v. 13. that the doers of the Law are iustified 25. qu. How by the Law came the knowledge of sinne 26. qu. Of the meaning of these words The righteousnesse of God is made manifest without the law 27. qu. How the righteousnes of faith had witnes of the Law and Prophets 28. qu. Of these words v. 22. The righteousnes of God by the faith of Iesus Christ vnto all and vpon all 29. qu. What it is to be depriued of the glorie of God v. 23. 30. qu. Of iustification freely by grace v. 24. 31. qu. How God is said to haue purposed or set forth Christ to be our reconciliation 32. qu. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 33. qu. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 34. qu. What is meant by sinnes that are past v. 25. 35.
moneths and 13. daies But herein he is much deceiued The most doe giue vnto Nero 14. yeares but not complete the reason of this vncertentie is because it is not certainly knowne when Nero died Onuphrius thinketh he died about the 10. day of Iune and he beganne to raigne about the 13. day of October when Claudius died so that by this account he should raigne but 13. yeares 7. moneths and 28. daies ex Perer. but because the most doe allow vnto him 14. yeares we will follow the vsuall and common reckoning And this shall suffice to haue beene inserted here concerning the yeares of the raigne of the Emperours see more of the yeares of the Emperours Hexapl. in Dan. c. 9. qu. 75. where the account somewhat differeth from this in certaine moneths because there Eusebius computation is followed 7. Quest. In which yeare after the passion of Christ Paul was conuerted It followeth now that such matters be briefly touched which concerne this holy Apopostle after he was conuerted to the faith of Christ and first of the time of his conuersion 1. Whereas it is most euident that S. Stephen was stoned to death after the most glorious ascension of Christ and that S. Pauls conuersion followed after that blessed Martyrs death some doe thinke that Stephen was put to death 7. yeares after Christs ascension and so consequently S. Pauls conuersion happened likewise 7. yeares after this opinion Nicephorus lib. 2. c. 3. ascribeth to Euodius the successor of S. Peter in Antioch But there is no probabilitie of this opinion for it is not like that the Church had rest without persecution so long that is 7. yeares after Christs ascension And the coniecture of some is that 7. yeares are put for 7. moneths by some corruption and fault in the copies for so many moneths there are betweene the ascension of Christ and the martyrdome of S. Stephen 2. Some thinke that Paul was conuerted in the first yeare after the passion of our blessed Sauiour vpon the 25. day of Ianuarie so Eusebius and Beda But because S. Stephen is held to haue suffered vpon the 26. day of Ianuarie in the first yeare after Christs passion from which day to the 25. day of Ianuarie when S. Paul according to the receiued opinion was conuerted is not aboue a moneth in which time all those things could not be fulfilled which are recorded by S. Luke Act. c. 8. S. Pauls conuersion could not fall out in the first yeare after the passion of Christ. This matter is not helped by the author of the scholasticall historie vpon the Acts of the Apostles c. 46. who thus distinguisheth that if the first yeare of Christs passion be reckoned according to the vsuall account that is from Ianuarie when the Romane yeare beganne then S. Paul was conuerted in the second yeare but if from the time of Christs passion then it was in the first yeare for still the same doubt remaineth that in this reckoning there was but one moneth betweene the martyrdome of S. Stephen and the conuersion of S. Paul 3. Wherefore the opinion of Oecumenius vpon the last chapter of the Acts of the Apostles is more probable that S. Paul was indeede conuerted in the second yeare counting from the time of Christs passion so that from the most holy death of our blessed Sauiour vnto the conuersion of Saint Paul which is held by a generall receiued opinion to haue beene vpon the 25. day of Ianuarie there was runne one whole yeare and tenne moneths 8. Quest. At what age S. Paul was conuerted 1. Ambrose and Theodoret vpon the 7. chapter of the 1. epistle to the Corinthians thinke that S. Paul at the time of his conuersion was so young a man that he was not meete for mariage so that in their opinion he could not then be aboue 20. yeares old this their opinion may seeme to be grounded vpon this reason because Act. 7.58 Saint Luke speaking of Saint Paul saith that the witnesses laide downe their garments at the feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a young man called Saul But that word hath not so much respect vnto his age and youth as to his courage and fiercenesse as the word signifieth as Budeus sheweth whereupon Euripides calleth bold and insolent speach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Saint Paul was not so very a young man appeareth because he is tearmed by an other word Ananias saith chap. 9.13 We haue heard by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this man 2. And further that S. Paul was not so young a man at the time of his conversion may be shewed by these reasons 1. S. Paul himselfe saith Act. 26.6 As touching my life from my youth and what it was from the beginning among mine owne nation at Ierusalem know all the Iewes it seemeth then that he spent his youth among the Iewes before his conuersion 2. Those things which S. Paul reporteth to haue beene done by him before his conuersion agree not vnto S. Pauls youth Act. 26.9 I also verily thought in my selfe that I ought to doe many contrarie things against the name of Iesus c. many of the Saints I put in prison hauing receiued authoritie of the high Priests and when they were put to death I gaue sentence this iudgement of S. Paul and authoritie committed vnto him were not incident vnto a very youth 3. If S. Paul were but about 20. yeares of age when he was conuerted it would follow that he exceeded not 46. yeares in the 4. yeare of Nero when he is thought to haue written his Epistle to Philemon but then he called himselfe aged Paul for from the 20. yeare of Tiberius which was the 2. yeare after Christs passion when Paul was conuerted vnto the 4. of Nero are but 25. or 26. yeares It would follow also hereupon that S. Paul suffering as Hierome thinketh in the 37. yeare after the passion of Christ was not aboue 55. yeare old whereas Chrysostome thinketh that he was aboue 68. yeares when he suffered so that by this account he will be found to haue beene more then 30. yeares of age when he was conuerted 9. Quest. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 1. Some are of opinion that in the space of those three daies while Paul continued blind after Iesus had spoken to him by the way Act. 9.9 that he then was taken vp into the third heauen and heard such things as were not to be vttered of which his rauishing in the spirit S. Paul writeth 2. Corinth 12. of this opinion are Thomas Lyranus Carthusianus vpon that place Ioannes Driedo lib. 1. de scriptur c. 2. But this opinion is easily refuted for the Apostle saith that thing happened vnto him 14. yeares before he writ that epistle now this second epistle to the Corinthians he is held to haue written in the beginning of the raigne of Nero from thence counting 14. yeares we still come to
hope of reward the third of those qui Deo propter Deum serviunt which serue God onely for his owne sake Pererius Quest. 7. How S. Paul saith called to be an Apostle 1. Pererius note is somewhat curious here as if the Apostle should haue said I dare not call my selfe an Apostle but I am so called of all for here the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called is not of the nature of a Participle but rather of a noune as Erasmus noteth and Beza and it is as much as if he should say by calling an Apostle so that this word rather sheweth the authoritie by the which he was called then the calling it selfe 2. here may be noted the difference which the fathers make betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie called but the first is vsed of them which are called and obey not the other of them which are effectually called and obey their calling which difference though it may well be obserued here yet it is not derpetuall as Math. 22.19 Many are called and fewe chosen the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 3. not much vnlike is Origens distinction betweene electus and vocatus elected to be an Apostle and called to be an Apostle Iudas was an Apostle called but not elected which distinction if by election be vnderstood predestination it holdeth well otherwise in respect of the outward calling Iudas was both elected and called to be one of the twelue Tolet. 4. the difference which Augustine here noteth betweene vocari and congregari to be called and congregate or gathered together is not generally true the first he thinketh to be peculiar to the Church of Christ the other to be vsed of the synagogue and Church of the Iewes for the Prophets in the old Testament doe vse the word of vocation and calling Beza 5. there are two kinds of calling one is generall as to be called to the knowledge of God in what sense it is said many are called but fewe chosen there is a speciall kind of calling as to be called to some speciall office as the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aron Heb. 4.5 S. Paul was called both wayes first to the knowledge of Christ when he was conuerted Act. 9. then he was separated to the office of his Apostleship Act. 13. Tolet. 6. And hereby S. Paul in saying called to be an Apostle noteth two things 1. that he did not take this honour vpon him by intruding himselfe but he was therevnto appointed of God Erasm. 2. he sheweth that the Apostolike dignitie is not attained vnto by any humane merits but by the grace onely and free gift of him that called Perer. ex Thoma Quest. 8. Of the office and calling of an Apostle what it was 1. The word Apostle is taken either aequivoce in an equivocall and improper sense and either in the better sort as Andronicus and Iunta are said to be notable among the Apostles Rom. 16.7 where the word is generally taken for one that is sent or in the worse as some are called false Apostles 2. Cor. 11.13 2. or the word is vsed vnivoce properly and that either in a kind of excellencie as Christ is called our high Priest and Apostle Heb. 3.1 or else it is applyed to the chiefe Ministers of the New Testament which were properly called Apostles Gryneus 2. Hierome maketh fowre kinds of Apostles that is of such as were sent as the word signifieth 1. Some were onely sent from God as the Prophets Isaias Ieremias with the rest 2. Some were ordained of God but by men as Moses consecrated Aaron to be high Priest and Iosuah to succeede him 3. Some are sent by men and not of God as they which enter by corruption and bribes 4. some intrude themselues being neither sent of God nor by men 3. the word Apostle generally signifieth any that is sent yet it properly also expresseth the highest office and dignitie of Apostles in the Newe Testament as S. Paul saith 1. Cor. 12.20 God hath ordained some in the Church as first Apostles secondly Prophets thirdly teachers 4. And though S. Paul were none of the 12. Apostles yet he and Barnabas were also ordained of Christ to be Apostles of equal authoritie with the twelue Quest. 9. Diuerse points wherein consisted the excellencie of the Apostleship 1. The Apostles were such as were immediately called by Christ to preach his gospel through the world as Matth. 28.20 Goe and teach all nations 2. They were such as had knowne Christ in the flesh and were eyewitnesses of his miracles and heard his sermons as S. Iohn saith That which we haue seene and heard declare we vnto you 1. epist. 1.3 And S. Paul though he had not knowne Christ in the dayes of his flesh yet he sawe him now beeing immortall and in glorie by reuelation 3. They had the keies of the kingdome of heauen after a more speciall manner that whatsoeuer they bound or loosed in earth should be bound and loosed in heauen as Peter did bind vp the sinne of Simon Magus and gaue sentence against Ananias and Saphira his wife 4. They had authoritie both to discerne the canonicall Scripture from that which was not canonicall as also to write newe canonicall bookes as Paul Matthew Peter Iohn Iude. 5. They had power to worke miracles to heale all manner of diseases and to cast out deuills yea the verie shadowe of Peter as he passed by was able to heale the sicke Act. 5.15 and the partlets and napkins that were brought from Pauls bodie to the sicke helped them Act. 19.12 6. They had the gift to speake with diuerse tongues and languages Pererius here addeth further that they had another speciall grace that speaking but in their owne tongue yet men of diuerse languages did so vnderstand them as if they had spoken diuerse languages of the same opinion is Erasm. annot Act. 2.8 But Beza well obiecteth that if this had beene so the miracle had not beene in the Apostles speaking but in the peoples vnderstanding neither yet is it to be thought that they spake diuerse languages at one and the same instant as Erasmus obiecteth but that they spake diuersly vnto seuerall people of diuerse languages as they were offred vnto them 7. This speciall prerogatiue the Apostles had to be iudges of men at the latter day as our Sauiour saith Matth. 19.28 That they shall sit vpon 12. seates and iudge the 12 tribes of Israel not that they shall sit as Iudges to giue sentence but by the word and doctrine which they had preached and the world refused shall men be iudged as our blessed Sauiour in this sense saith Ioh. 12.48 He that refuseth me and receiueth not my words the word that I haue spoken it shall iudge him in the last day 8. The Apostles had power by laying on of their hands to giue the holy Ghost which
Deum qui spiritus est sine dubio sanctus according vnto God who is a spirit and without all doubt holy 19. Quest. Of those words by the resurrection of the dead 1. Because it is said of the dead not from the dead Origen vnderstandeth it of those which were raised with Christ in his resurrection But his power was more seene in raising himselfe which neuer any did beside then in raising others which euen the Prophets did though not by the like power 2. Augustine following the vulgar Latin which readeth the dead of Iesus Christ our Lord applieth it vnto the faithfull which are called the dead of the Lord Christ to distinguish them from the infidels which were dead in exposition inchoat But the words following of Iesus Christ our Lord are rather referred to the beginning of the third verse concerning his Sonne c. and then all the rest followeth enclosed in a parenthesis which was made of the seede of Dauid c. euen Iesus Christ our Lord. Chrysostome thus readeth because Iesus Christ rose from the dead but the Greeke construction will not beare it Iesus Christ beeing put in the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tolet interpreteth post resurrectionem after the resurrection when as Christ by the manifold graces of the spirit declared himselfe to be the Sonne of God but then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the resurrection whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection 4. Some by the dead vnderstand such as were raised by the first resurrection from the dead works of sinne vnto newnes of life Hugo Cardin. but that had not beene so euident a signe of the diuine power 5. Wherefore by the resurrection of the dead the resurrection of Christ from the dead is signified for in Scripture the resurrection of the dead is so taken for the resurrection from the dead as 1. Cor. 15.42 Hebr. 6.2 Beza Perexius and Pareus obserueth well that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted because it was vsed before that it should not be twice repeated so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead for from the dead By this his glorious resurrection Christ manifested himselfe to be God in the flesh as Ioh. 5.26 As the Father hath life in himselfe so he hath giuen vnto the Sonne to haue life in himselfe and againe Ioh. 9.19 Destroy this Temple and in three daies I will raise it vp againe Thus Chrysostome expoundeth this place ex resurrectione per quam mortis evici◠tyrannidem by the resurrection whereby he ouercame the tyrannie of death likewise Oecumenius vnderstandeth the resurection qua ipse Dominus Iesus exurrexit whereby the Lord Iesus himselfe rose againe Quest. 20. Of these words v. 5. By whom we haue receiued grace and Apostleship 1. By whom that is as Origen Ambrose Lyranus expound per Christum Mediatorem by Christ the mediator of God and man and make this the sense that he was called of God to be an Apostle by the mediation of Christ But Chrysostome better vnderstandeth Christ here as the principall author of his calling which is indifferently sometime ascribed vnto Christ sometime vnto the holy Ghost as Act. 13.2 The holy Ghost said Separate me Barnabas and Saul And hereby S. Paul sheweth a difference betweene his calling and of others that he was immediately constituted an Apostle by Christ himselfe and not by men Beza annot 2. By grace and Apostleship 1. Theodoret vnderstandeth two distinct things by grace the gifts of the holy Ghost wherewith he was furnished and by Apostleship his vocation it selfe so also Lyranus concedens dignitatem apostolicam simul dat gratiam ad exequendum graunting vnto him the Apostolike dignitie he also giueth grace to execute it 2. Origen interpreteth grace to be the fruit of patience whereby he indured so many labours in the Gospel 3. Ambrose taketh it to be the grace of remission of sinnes common withall other faithfull so also Gorrham 4. some vnderstand gratiam conuersionis the grace of his conuersion Tolet. Pareus 5. Gryneus of the gift in fructu Evangelizandi of preaching the gospel with profit and good successe 6. But hereby better is vnderstood the grace of his Apostleship as S. Paul himselfe expoundeth Ephes. 3.8 Euen vnto me the least of all Saints is this grace giuen that I should preach anong the Gentiles c. Beza so also Chrysostome and Oecumenius vnderstand it of his Apostleship which he receiued not by his merits or worthinesse but by the grace of God as he saith 1. Cor. 15.8 I am the least of all the Apostles which am not worthie to be called an Apostle c. but by the grace of God I am that I am Gualter And though it be said grace and Apostleship yet it followeth not as Tolet obiecteth that they should be two distinct things but the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is put by way of exposition grace that is Apostleship Beza or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolatus the grace or gift of the Apostleship Faius and so it is taken pr◠Apostolatu gratis collati for his Apostleship freely bestowed or conferred Hyperius 3. In his name or for his name 1. Ambrose expoundeth it vice eius in his stead as the Apostle saith 2. Cor. 5.20 We are embassabours for Christ so also Pareus 2. Chrysostome readeth de nomine eius of his name that is that they might beleeue in his name and so Hyperius taketh it for the matter of his preaching that he should publish the benefits receiued by Christ and therefore Act. 9.15 Christ saith to Ananias He is a chosen vessel to beare my name among the Gentiles Beza Faius 3. But it rather sheweth the ende of S. Pauls preaching for his name that is pro Christi gloria to set forth the glorie and praise of Christ Gualter Lyranus yet both these last interpretations may well stand together Quest. 21. Of the persons whom the Apostle saluteth to all you that be at Rome c. There are three parts of this salutation he describeth them 1. by the place to all at Rome 2. by the cause and fountaine of their vocation and calling beloued of God 3. the end called to be Saints that they should be holy he writeth not generally to all at Rome but with a restraint he writeth fidelibus non alijs to the faithfull not to any other Gorrham and writeth vnto all the faithfull without any respect of persons siue essent ex primatibus consulibus whether they were of the chiefe men or consuls or priuate and poore men Chrysost. and he writeth not onely to those which were Romanes by nation but euen vnto the strangers at Rome also which were conuerted to the faith so that they are deceiued which thinke that this epistle was written in the Romane tongue because it is written to the Romanes there were Grecians and of other
nations at Rome in so much that Iuvenal calleth it Graecam vrbem a Greeke citie because of the abundance of strangers there Erasmus 2. Beloued of God 1. because God loued vs before any merits of ours gloss ordinar 2. there is a twofold loue of God vna predestinationis one of predestination as it is said Iacob haue I loued Esau haue I hated alia presentis iustificationis another of present iustification as it is also said in the Prouerbs c. 8.17 I loue them that loue me of the former the Apostle speaketh in this place Hugo Cardin. delectis per praedestinationem beloued in Gods predestination Gorrham 3. herein Gods loue is vnlike vnto mans for man loueth vpon some cause or desert going before but God loued vs without any desert of ours Tolet so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloued is here taken passiuely not actiuely not for the louers of God but for them which are beloued of God Aretius 3. Called Saints 1. Chrysostome here noteth that thrice S. Paul hath vsed this word called of himselfe v. 1. and tâ—ice of the Romanes v. 6.7 which he doth not superfluously but volent illis beneficij admouere willing to put theÌ„ in mind of the benefit that they should ascribe all to the calling of God and that S. Paul beeing called writeth to those that are called he prepareth them to heare him seeing he was ab eodem vocatus called by the same by whom they were called Aretius 2. they are called Saints that is called â—â— sint sancti to be Saints Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued which was vnholy and impure and the condition to the which they were now called to be holy Aretius and hereby is taken away the difference betweene the Iewes and the Gentiles that the Iewes should not exalt themselues aâ— the onely holy people but the Gentiles also were called to the same glorious condition of holinesse Erasm. here the name of Saints non perfectionem denotat doth not note a perfection but signifieth him which was consecrate vnto God Gualter he is counted holy qui affectu tenet sanctitatem which retaineth holinesse in his affection though he haue some imperfections And though there might be some hypocrites and carnall professors among them yet respicit ad meliorem parâ—em he hath respect to the better part of the Church Aretius Quest. 22. What the Apostle vnderstandeth by grace and peace ver 7. In these words is contained the salutation it selfe wherein two things are expressed 1. what the Apostle wisheth vnto them and from whom 1. Grace and peace 1. Origen here noteth that this benediction of the Apostle was nothing inferiour vnto those blessings pronounced by the Patriarkes as the blessing of Noah vpon Sem and Iapheth and Melchisedekes benediction vpon Abraham because Paul also blessed by the spirit as he saith 1. Cor. 7.40 I thinke that I also haue the spirit of God But it is not vsuall in the old Testament to vse this blessing of grace and the reason may be this because the lawe was giuen by Moses but grace and truth came by Iesus Christ Ioh. 1.17 Hyperius 2. By grace Ambrose vnderstandeth remission of sinnes by peace reconcillation with God Lyranus gracia in praesenti gloria in futuro grace in this life present and glorie in the next Hugo gratias agant Deo pacem habeant cum proximo that they should giue thanks to God and haue peace with their neighbours Tolet by grace vnderstandeth donum animae c. a gift of the minde whereby a man is made acceptable vnto God but there is no gift conferred vpon the soule that can make it acceptable vnto God but the grace and fauour of God in Christ therefore by grace rather is signified the grace and fauour of God whereupon followeth the collation of all other graces beside and by peace prosperous successe but especially the tranquilitie of minde which is the speciall fruite of iustification by faith Rom. 5.1 Gryneus and so this benediction answeareth to the salutation of the Angels Luk. 2.14 Peace in earth toward men good will for the mercie and gracious fauour of God is the fountaine of our peace 2. From God the Father and the Lord Iesus Christ. 1. the Greeke construction is doubtfull whether we vnderstand thus the Father of vs and of our Lord Iesus Christ or referre the last clause to the first preposition and from the Lord Iesus Christ whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage that Paul doth not wish grace from Iesus Christ but from the father onely But this cauill is easily remooued for Ioh. 2.2 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is repeated from God the father and from our Lord Iesus Christ and so must it be taken here Pareus 2. Some distinguish these two thus that grace is wished from God the father as the author of grace and peace from Iesus Christ who is our reconciler Aretius But Haymo misliketh that and would haue this grace and peace indifferently to be conferred and equally by God the father and the Lord Iesus 3. Tertullian giueth this reason why the title of God is giuen vnto the father of Lord vnto Christ least the Gentiles might hereby haue taken occasion to thinke of the pluralitie of gods but when the Apostle speaketh of Christ alone he saith who is God ouer all blessed for euer Rom. 9.5 Tertullian aduers. Praxeam But the reason rather is this why Christ is called Lord because the father hath committed vnto him all authoritie for he is called the Lord which hath plenarie power and authoritie and yet the father is so called God as that the Sonne is not excluded and the Son is also Lord as that the father be also included and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answereth to the Hebrewe Iehouah which sheweth that Christ is verie God with his father Aretius 4. but further the question is mooued why there is no mention here made of the holy Ghost Haymo answereth that intelligitur in donis suis he is vnderstood in his gifts because grace and peace are also the gifts of the holy Ghost so also gloss ordinar But the better answer is that seeing these graces doe equally flowe from the whole Trinitie the Apostle by naming the father and the Sonne includeth also the holy Ghost and sometime he expresseth them all as 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Quest. 23. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 1. In this thanksgiuing fowre things are obserued to whom he giueth thankes to God by whome thorough Christ for whom for you all and for what because their faith was published through the world And this wise beginning S. Paul maketh thus insinuating himselfe that his admonition afterward might seeme to
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
Vriah to be killed and the same Ioab also was Dauids instrument to number the people though be misliked it himselfe 3. They which giue counsell or any kind of helpe or assistance to the euill for which cause Iehosaphat was reprooued of the Prophet Iehu because he aided the idolatrous king of Israel in battell and here they also are included which doe promote vnworthie and vnmeete persons to office and therefore S. Paul chargeth Timothie to lay hands suddenly on none neither to be partaker of other sinnes 1. Tim. 5.4 They which commend the wicked in their euill doing and so extenuate their sinne as Psal. 10.5 the wicked man is said to blesse the couetous 5. They which by any signe in word or deede seeme to giue consent vnto the sinnes of others as Saul kept their garments which stoned Steuen and to gaue consent vnto his death 6. They which are partakers with others in their sinne and part stakes with them as Psal. 50.18 When thou seest a theese thou runnest with him and art paraker with the adulterer 7. They which doe not rebuke and correct others when it is in their power which was the sinne of Hell who vsed too much connivence and forbearance toward his sonnes 1. Sam. 2.8 They which giue intertainement vnto the wicked as vnto theeues robbers strumpets and such like 9. Such as conceale and keepe secret others sinnes whereby their heart is hardened and so they continue in their sinne Hyper. Quest. 77. Whether all the Gentiles were guiltie of these sinnes which are here rehearsed by the Apostle Many among the Gentiles in respect of the rest were men of ciuill life and gaue example of diuerse morall vertues such among the Grecians were Aristides Phacion Socrates among the Romanes the Scipioes Catoes with others But yet none of them are exempted out of the Apostles reprehension 1. because none of them were free from the most of these sinnes though they were not guiltie of all 2. they wanted true faith and therefore their vertues were but speciosa peccata goodly sinnes 3. And in respect of their naturall corrupâ— disposition euen the best of them were enclined vnto all these sinnes sauing that the Lord bridled in some of them the corruption and badnesse of their nature that there might be some order and gouernement among the heathen otherwise their common wealths would soone haue come to confusion 4. And those which gaue any good example among the heathen were so fewe that they are not to be named among the rest Peter Martyr 4. Places of doctrine v. 1. Paul a seruant of Iesus Christ. Christs seruice is perfect freedome there are three kinds of seruice 1. the seruice of God which is either generall belonging to all Christians which is the seruice of their profession whereof the Apostle speaketh Rom. 6.19 or speciall which is in that vocation to the which any are called whereof see Matth. 25.14 Luk. 12.43 2. Ciuill seruice which may very well stand with the seruice of God see 1. Cor. 7.11 3. there is the seruice of sinne Rom. 8.16 and seruice to please men Gal. 1.10 and this seruice is contrarie to the seruice of God Pareus Called to be an Apostle There are two kinds of calling one is vnto saluation the other is to some office in this life The first is either externall which is generall to all by the light of nature and knowledge of the creatures especiall by the preaching of the word or internall by the inward working of Gods spirit which is peculiar to the elect The calling to some function in this life is either priuate as of men to their seuerall vocations or publike which is either Ciuill of Magistrates in the time of peace leaders and Captaines in the time of warre or Ecclesiasticall which is either immediate from God as of the Prophets and Apostles or mediate by men which is either ordinarie such as is the ordination of Bishops and Ministers now or extraordinarie by lot as was the election of Matthias Act. 1. To be an Apostle There is a threefold difference betweene Apostles and other Pastors 1. They were immediatly called of Christ the other mediately are appointed by men 2. in respect of their doctrine and writings both the authoritie thereof they are free from error and are part of the Canonicall Scripture but so are not the doctrine and writings of the other they must be subiect to the writings of the Apostles as also their doctrine was confirmed and ratified by miracles Mart. 3. in their authoritie and office the Apostles were not tied vnto any place but were sent to preach to the whole world but Pastours now haue their particular and speciall Churches Pareus Set apart God the father set apart Paul to be an Apostle Gal. 1.1 and Iesus Christ Act. 9. and the holy Ghost Act. 13.2 these three then are one God for it belongeth onely vnto God to send Prophets and Apostles and Pastors to his Church therefore all such are condemned whome the Lord hath not sent Ierem. 14.15 Gospel of God which is afterward vers 16. and chap. 15.19 and in other places called the Gospel of Christ which is an euident testimonie of Christs eternall Godhead Pareus v. 2. Which he had promised before c. Concerning the Gospel of Christ 1. Euangelium the Evangel signifieth a ioyfull message of the grace of Christ 2. though the Gospel be diuers in circumstance for there is Gospel promised by the Prophets and the Gospel performed by Christs comming yet it is one and the same in substance 3. the efficient and author thereof is God it is called the Gospel of God the materiall cause is Iesus Christ God and man the formall the declaration and manifestation of him to be the Sonne of God v. 4. the end is to saluation v. 16. the effects obedience to the faith v. 5. v. 3. concerning his Sonne here the person of Christ is described to be both God and man Man as he was borne of the seede of Dauid and he was also declared to be the Sonne of God Piscator According to the flesh In that the Sonne of God is said to be made of the seede of Dauid after the flesh it sheweth against the Nestorian heretikes that there are not two Sonnes but one Sonne the same both God and man and that according to the flesh he was made there the propertie of his natures is still reserued against the Eutychians and Suenkefeldians which destroied the vnitie of Christs humane nature By reason of this vnion of the diuine and humane nature of Christ that which was done in one of his natures is ascribed to his whole person and here we are to consider of a threefold communion of the properties of Christs diuine and humane natures one vnto the other 1. some things are really common to both his whole person and natures as such things which belong to the office of the Redeemer as to sanctifie
Gorrhan is here somewhat curious it is called the day propter occultarum manifestationem for the manifesting of things secret and the night propter improvisionem for the suddennes of his comming as Matth. 25.6 At midnight there was a crie made it is called the euen Matth. 20.8 propter terminum temporis for the ending of time and the morning propter initium aeternitatis for the beginning of eternitie Zeph. 3.5 In the morning doth he bring his iudgement But here day is vnderstood generally for time as it is taken in other places of Scripture Faius 2. Shall iudge In this world the Lord sheweth sometime speciall iudgements as he did vpon the old world vpon Sodom and Gomorrha but this shall be a day of generall iudgement Faius and he shall iudge the secrets of men non daemonum not of deuills they haue their iudgement alreadie Gorrhan 3. According to my Gospel S. Paul calleth it his Gospel in respect of his ministerie it was the Gospel of Christ tanquaÌ„ authoris as the author and Apostoli vt praediratoris the Apostles as the preacher Lyr. my gospel quod annuntio which I preach Haym so Ioh. 17.20 our Sauiour calleth his word their word that is the Apostles because they were preachers of it 4. According 1. which some vnderstand of the manner of iudgement that Christ shall giue sentence according to the doctrine of the Gospel as he that beleeueth in the Sonne of God hath eternall life he that beleeueth not is damned Pareus Gryneus referreth it to thâ—t doctrine of the Apostle Gal. 5.20 They that doe such things c. as idolatrie witchcraft and the like shall not inherit the kingdome of God so he shall iudge beleeuers both according to the Gospel of faith and the wicked according to their works Pareus dub 15. 2. some giue this sense according to my Gospel because the day of iudgement calleth men to repentance and so belongeth to the Gospel Mart. 3. but it is better applied to the certentie of the day of iudgement that it shall certenly come as Paul had preached and that the world shall be iudged by Iesus Christ for this is portio Evangelij a portion of the Gospel to beleeue that the world shall be iudged by Iesus Christ Calvin see more afterward of other things belonging to the day of iudgement among the places of doctrine 37. Quest. Whence the Iewes were so called v. 17. Behold thou art called a Iew. 1. Iustinus imagineth that the Iewes were so called vpon this occasion he thus writeth that there was one Israel a certaine king that had two sonnes to whome he distributed ten kingdomes who after that diuision were all called Iewes by the name of one Iudas who died presently after that diuision was made lib. 36. 2. Cornelius Tacitus writeth that the Iewes came out of Creta where was the hill Ida or Idaeus as Viâ—g l. 3. mons Idaeus ibi there is the mountaine Idaeus whence he thinketh they were called Idaei and by some corruption of speach Iudaei Tacit. lib. 5. histor But the falsitie of both these fabulous reports euidently appeareth out of the Scriptures for they were thus named of Iudas one of the twelue Patriarks 3. Some Christian writers were of opinion that they were so called of Iudas Macchabeus Thomas maketh mention of this opinion but nameth not the author Catharinius ascribeth it to Iosephus but indeede Ambrose if he be the author of the commentarie vpon this epistle so affirmeth thir conceit is euidently controlled by the Scriptures for mention is made of the Iewes in the storie of Esther in diuers places and Nehemiah 4. which were long before the times of Iudas Macchabeus 4. But the originall of the name indeede was this first this people now called Iewes were called Hebrewes of Heber in whose time the languages were confounded and the Hebrew speach was continued in his familie after this they were called Israelites of Israel their father whose name was before called Iaakob Gen. 32. And after Salomons time the tribes were diuided into two kingdomes tenne were vnder Ieroboam and two with 〈◊〉 halfe vnder Rehoboam the tenne tribes went into captiuitie and neuer returned againe after that diuision all they which were vnder the kingdome of Rehoboam and his successors were called Iewes these also went into captiuitie into Babylon but after 70. yeares they returned after which returne not onely they which were of the tribe of Iudah but all other of that nation which returned with them were called Iewes because it was the more noble tribe and that part of Palestina which they inhabited did belong vnto Iudahs lot Iosephus thinketh that this name was giuen vnto them and to that region quando à Babylonia sunt reversi when they returned from Babylon lib. 11. antiquit c. 5. But indeede they were so called before but not so generally as afterward Thus they had three names they were called Hebrewes that is transeuntes passers propter susceptionem praeceptorum terrenorum for the receiuing of terrene precepts Israelites that is seeing God propter contâ—â—plationem coelestium for the contemplation of heauenly things and Iudaei that is confessing propter confessionem divinae laudis for the confession of the diuine praise Gorrhan 5. It was the opinion of some that the Iewes were the same people who were called Solymi whome Homer mentioneth in his verses of whome the citie Hierusalem should be so called Tacit. lib. 5. historiar and Iosephus citeth the ancient Poet Cherillus who saith that these Iewes called Solymi did serue Xerxes in his warres against Greece lib. 1. contr Apion Contra. But these are meere coniectures for these Solymi as Strabo writeth lib. 1. inhabited about the mountaine Taurus who were in times past called Mylies Herodotus lib. 1. thinketh they were a people of Asia called the Lysians Plinie lib. 5. c. 27. doth number them among other people in Asia that were long agoe extinguished whose countrey was â—ext vnto Isauria Pamphilia Lycania Pererius 6. Now whereas the name of a Iew was then a noble name as now is the name Christian let it be obserued that S. Paul saith not thou art a Iew but rather thou art called a Iew they were so in name rather then true Iewes in deede Chrysost. 38. Quest. Of the priuiledges of the Iewes here recited by the Apostle The Apostle reckoneth vp seuen seuerall priuiledges of the Iewes 1. their name and profession to be called Iewes 2. they tested in the Law placing all perfection therein and admitting of no other doctrine wherein they were deceiued for so long as they were bearers onely of the law and not doers they were vnder the curse 3. they gloried in God not truly as they doe which doe ascribe the glorie and praise of their saluation to God in Christ but their boasting was vain-glorious such as was that of the Pharisie Luk. 18. I thanke thee God c. 4. They knew the will of God reuealed in the law but they were so much
punishment B. Par. immittit iram sendeth his wrath T. inducit iraâ—â— bringeth in his wrath that is punishment I speake according to man V.L. Or. as a man G. as the sonne of man T. after the manner of man B.Be. 6 God forbid farre be it or let it not be Or. els how shall God iudge the world Or. this world L.R. 7 For if the veritie of God hath more B. abounded thorough my lie in my lie L. so is the originall but the preposition in is taken for through why am I yet condemned as a sinner 8 And not rather as we are blasphemed orig as some speake euill of vs. Be. V. but the word in the orig is in the passive as we are slanderously reputed B. and some affirme that we say let vs doe euill that there may come good whose damnation is iust or whose damnation is reserued for iustice T. 9 What then are we more excellent no in no wise for we haue already or before prooued G. or pronounced T. not before accused Be. B. L shewed by rendring the cause V. the word properly so signifieth to giue a reason or shew the cause all both Iewes and Gentiles to be vnder sinne 10 As it is written There is none righteous no not one there is not any iust L.R. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is here omitted 11 There is none that vnderstandeth there is none that seeketh after B. God 12 They haue all gone out of the way they are together become vnprofitable there is none that doth good no not one vnto one Or. 13 Their throat is in an open sepulchre with their tongues they haue deceiued B. Or. vsed their tongues to deceit Be. G. the poison of aspes is vnder their lippes 14 Whos 's mouth is full of cursing and bitternes 15 Their feete are swift to shed blood 16 Destruction not hearts griefe B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition destruction and calamitie V.B.G. miserie B. vnhappines L. griefe T. are in their waies 17 And the way of peace they haue not knowne 18 The feare of God is not before their eyes Or. not there is no feare of God before their eyes for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not is an adverb 19 Now we know that whatsoeuer the Law saith it saith to them which are vnder the Law in the law Or. that euery mouth may be stopped and all the world may be culpable G. obnoxious V. Be. subiect L. R. endamaged B. subiect to condemnation B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be vnder the sentence that is guiltie vnto God 20 Therefore not because L.B. because that V. for it is a conclusion inferred out of the former words by the works of the Law shall no flesh be iustified in his sight or before him L. for by the Law commeth the knowledge of sinne by the law sinne is knowne T. 21 But now is the righteousnes of God made manifest without the Law hauing witnes of the Law and the Prophets 22 To wit the righteousnes of God by the faith of Iesus Christ toward all vnto all B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omnes toward all and vpon all that beleeue the righteousnes of God by faith c. L.V.T. but it is better to ioyne it by way of exposition to the former verse for this righteousnes by faith is the same which in the former verse he called the righteousnes of God for there is no difference these words some make part of the next verse the 23. Genev but in the original they ende the 22. verse 23 For all haue sinned and are depriued of the glorie of God G. Be. or come short as of the marke not haue neede of the glorie of God L. B. or are destitute V. T. for that doth not sufficiently expresse the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come short 24 But are iustified beeing iustified L. Or. but the participle must be resolued into the verbe freely by his grace thorough the redemption that is in Christ Iesus 25 Whome God hath set forth to be a propitiation through faith in his blood for the shewing of his righteousnes by the forgiuenes of the sinnes which were past before 26 Through the patience of God by the space which God gaue vs by his long suffering T. but this is interpreted rather then translated for the shewing of his righteousnes in this present time at this time G.B.L.T. but in the originall there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc now that is this present that he might be iust and a iustifier of him which is of the faith of Iesus Or. of Iesus Christ. L. of our Lord Iesus Christ. T. 27 Where is then the boasting reioycing G. it is excluded by what law of works nay but by the law of faith 28 Therefore we conclude G. or collect or gather B.V. as by reason and argument so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not we thinke L. or hold B. that a man is iustified by faith without the works of the Law 29 Is he God of the Iewes onely and not of the Gentiles also yes euen of the Gentiles also 30 For it is one God which shall iustifie iustifieth L.T. but the word in the originall is in the future tense the circumcision of faith through faith T. but the preposition here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of and the vncircumcision through faith 31 Doe we then make the Law of none effect through faith not destroy the law through faith L.B. for the same word was vsed before v. 3. shall their vnbeleefe make the faith of God without effect not destroy it God forbid yea we establish the Law 2. The Argument Method and parts IN this Chapter the Apostle proceedeth to prooue that the Iewes notwithstanding certaine priuiledges which they had yet because of their vnbeleefe were not better then the Gentiles and so he concludeth all vnder sinne and vnable to be iustified by their workes whereupon it followeth that they must be iustified by faith This chapter hath three parts The 1. from v. 1. to v. 9. wherein he remooueth certaine obiections which might be â—ooued by the Iewes which are three in number 1. Obiection is propounded v. 1. in making the case of the Iewes and Gentiles alike he should seeme to take away all priuiledge from the Iewes the answer followeth in graunâ—ing their priuiledge v. 2. and confirming the same by the constancie of Gods promises v. 3. which he prooueth by certaine testimonies out of the Psalmes v. 4. 2. Obiection is propounded v. 5. and it ariseth out of the testimonie before alleadged that if God be declared to be iust when he iudgeth and punisheth mens sinnes then he should not do well to punish that whereby his iustice is set forth v. 5. the answer followeth v. 6. taken froÌ„ the office of God he can not be but most iust seeing he shall iudge the
intelligatur let him be true to vs that is be so taken and vnderstood to be Photius so also Basil lib. 4. cont Eunem 2. Now this difference is betweene veracitie and fidelitie the first is circa verba aboâ—â— words that no vntruth be vttered the other is circa pacta concerning couenants and premises in keeping and performing them faithfulnes and fidelitie alwaies includeth veritie but there may be veritie in speaking without fidelitie when as truth is onely vttered without any promise to performe any thing But here veracitie is taken for fidelitie as Psal. 86.15 the Lord is said to be great in kindnes and truth Tolet. 3. Now the Lord is said to be true 1. not onely effective because he effecteth his promises which he made to Abraham as concerning the land of promise and concerniâ—â— Christ Haymo but essentialiter he is essentially true and constant in himselfe he can not lie Man is saide to be true because he will not sometime lie though he may and can lie But God is so true that he can not lie neither doth this argue an impotencie of nature in God for as in a man posse mentiri to can or be able to lie argueth an infirmitie rather then power so in God it sheweth his power that he can not lie because it is contrarie to his naâ—â—â—â— Faius 4. It will be obiected that God sent a lying spirit into the mouthes of Ahabs false prophets how then is God true that sendeth forth a lying spirit Ans. Sathan was indeede the author of that lying and offered himselfe to goe God onely permitted and suffered him efficaciam erroris dedit and gaue way and efficacie of error and by his iust iudgement deliuered Ahab ouer to be deceiued and deluded by them God was no way accessarie vnto the act of lying Faius 5. This saying of the Apostle God is true though it be not cited out of any speciall text of Scripture yet it may be collected out of diuers places vnto the which it is agreeable as Numb 23.18 God is not as man that he should lie Psal. 85.15 God is great in kindnes and truth Psal. 36.6 Thy truth reacheth vnto the clouds Psal. 89.33 I will not falsifie my truth Ier. 10.10 The Lord is the God of truth he is the liuing God and an euerlasting king Out of all these places or any of them may this sentence be alleadged Pareus Perer. 4. Quest. How euery man is said to be a lyar 1. Foure waies is a man giuen to lying 1. by the circumstance of his nature because he is mutable and readie to alter and change his purpose 2. by the prauitie and peruersnes of his will in not keeping that which he hath promised 3. in the vanitie of his minde in delighting in lies and giuing eare vnto fables 4. in his malice in inventing and deuising lies many times to beguile and deceiue Gryneus Martyr 2. Hugo thus distinguisheth these kinds of lying there is triplex vanitas a threefold vanitie which a threefold lying followeth there is vanitas essentiae the vanitie of mans nature and essence which is to be mutable and changeable and this is common to man with all other creatures and hence is the first kind before spoken of then there is vanitas miseriae the vanitie of miserie and wretchednes which is incident to all liuing things such is the miserie of mans nature that neither he can doe what he would neither yet often will doe that which he can hence is the peruersnes of the will in not performing and keeping that which is promised which is the second kind before spoken of the third is vanitas culpae the vanitie of sinne which is proper onely to the reasonable creature hence are the two last kinds before spoken of either to giue care vnto lies or to deuise them 3. But there is great difference betweene mentiri mendacium dicere betweene lying and telling of a lie one is said to lie when he doth it anima fallendi with a mind to deceiue one may tell a lie and yet not lie himselfe when he reporteth that which is false as many such false and fabulous things are found in Herodotus and Plinir Faius 4. Augustine distinguisheth a lie into three kinds there is perniciosum officiosum iocosum a pernicious lie which is to deceiue and to doe hurt an officious lie which is made to preserue an others life and a lie made in merriment in sport none of these lies can be iustified but the first is the worst But here is no place at large to handle these things I referre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus chap. 20. 5. Quest. Whether euery man can be said to be a liar Origen here mooueth this doubt if euery man be a liar then Paul also was a liar and Dauid for they were men 1. Hierome vpon this place would haue this generall particle all to be restrained and to be taken for the most part as when S. Paul saith All seeke their owne and Psal. 14.5 All are gone out of the way But it is euident v. 12. of this chapter that the Apostle vnderstandeth all without any exception 2. Some by omnis euery one vnderstand the Iew or such as were incredulous gloss ordinar But Beza well maketh a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient vnfaithfull which be affirmed onely of some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liar which he ascribeth to all without exception 3. An other answer is that in respect of God all men are said to be liars because God onely is immutable But in this sense not onely men but Angels should be said to be liars for they also are mutable and changeable beeing compared with the Creator 4. There are then two answers which will fully satisfie 1. the Apostle speaketh of men as they are in themselues by nature so euery one is apt and prone vnto lying not as they are regenerate and renewed by grace and speake by the spirit of God as Dauid and Paul did Pareus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery man is a lyar if man be considered in himselfe sed gratia Dei verax efficitur but by the grace of God he is made true and againe he alleadgeth that place in the Psalme I said ye are gods c. in tantum non erit homo mendax in quantum homines erunt dij as men are gods so they are not liars So before him Origen vrging those words of our Sauiour Ioh. 10.35 If he called them gods to whome the word of God was c. but the word of God came vnto Dauid and vnto Paul non vtique homines erant sed dij therefore they herein were not men but gods 2. This must be vnderstood of a generall pronenes and inclination by nature vnto lying not of the very act it selfe of lying It followeth because euery man is naturally a liar that therefore
those which beleeue vnto vnbeleeuers therefore they doe not appertaine Pareus But it will be further obiected that the Apostle saith 1. Cor. 11.27 that he which eateth and drinketh vnworthily shall be guilty of the bodie and blood of Christ but they could not be guilty vnlesse they were partakers Answ. It doth not followe one may be guiltie of a thing which he is not partaker of as many may be guilty of violating the princely maiestie which had no interest therein neither were partakers thereof so then the wicked and vnbeleeuers are guilty non manducati sed non dâ—â—dicati corporis c. not of the eating but of not discerning the Lords bodie Gryneus Controv. 4. That the Romane Church hath not the promise of the perpetuall presence of Gods spirit The Romanists alleadge this place for themselues that the vnbeleefe of some make not the promises of God of no effect and therefore seeing the Lord hath promised to be present with and to giue his spirit to his Church they cannot faile thereof notwithstanding their sinnes and corruptions Answ. Christ promised the presence of his spirit to his disciples they must then first prooue themselues to be the disciples of Christ in following his doctrine and keeping his word in adding nothing thereto nor decreeing any thing against it before they can haue any interest in this promise God indeede hath promised to be present with his Church but a companie of mitred Bishops following humane traditions and leauing the word of God doe not make the true Church of Christ Martyr Controv. 5. The Virgin Marie not exempted from sinne v. 10. There is none that is righteous no not one Chrysostome handling these words in his commentarie vpon the 13. Psalme giueth instance how that when Christ was crucified this saying was then most of all verified that there was not one that did good discipuli omnes fugerunt c. all the disciples fledde Iohn went away Peter denied Mariae animam gladius dubitationis incredulitatis pervasit and a sword of doubtfulnesse and vnbeleefe did pierce the soule of Marie c. the like is affirmed by Chrysostome hom 49. in Genes and by Origen hom 17. in Luc. and by Augustine lib. question veter nov Testam qu. 73. But Pererius refusing the iudgement of these fathers confidently affirmeth that the Virgin Marie fuisse expertem omnis peccati etiam minimi levissimi per omnem vitam was free from the least and lightest sinne all her life and of Chrysostome he is bold to say veritatis pietatis terminos excessisse that he exceeded the bounds of veritie and pietie Perer. 〈◊〉 6. numer 33. Contra. But Pererius in thus affirming will make not Chrysostome onely and other ancient writers liers but Christ himselfe and his blessed mother for if Mary were without the least sinne why did our Blessed Saviour reprooue her for taking so much vpon her saying Iohn 2.4 Woman what haue I to doe with thee would he checke her without any fault and againe Marie her selfe saith in her song Luk. 2.47 My spirit reioyceth in God my Sauiour what needed she a Sauiour if she were free from sinne see further hereof Synops. Centur. 2 â—â—â— 79. Controv. 6. The reading of Scripture is not to be denied vnto any v. 10. As it is written c. in that the Apostle alleadgeth testimonies of Scripture to prooue all men to be sinners thereupon appeareth the necessitie of the reading of Scripture 〈◊〉 of the generall vse for all both laymen and others for by the Scriptures commeth the knowledge of sinne which concerneth all Chrysostome in his homilie of Lazarus and the rich man exhorteth all men to reade the Scriptures euen such as did trade in the world and kept families further shewing that they could not attaine vnto saluation vnlesse both day and night they were conuersant in the Scriptures yea he affirmeth that such of the common sort had more neede to reade the Scriptures then men of more holy life quod perpetus versantur in maiori discrimine because they are conversant in greater danger Here then that corrupt vsage of the Romane Church is to be taxed who denie the generall vse of the Scriptures vnto the people neither doe permit them to reade them shutting the Scriptures vp in an vnknowne language Martyr Controv. 7. Against the adversaries of the Lawe the Marcionites and other heretikes v. 20. By the lawe commeth the knowledge of sinne hereupon those wicked heretikes tooke occasion to speake against the lawe malaradix lex c. the law then is an euill root and an euill tree by the which commeth the knowledge of sinne to this Origen vpon this place answeareth well non dexit ex lege agnitio peccati sed per legem vt scias non ex ipsa â—tum sed per ipsam cognitum he saith not of the lawe is the knowlede of sinne but by the lawe to knowe that sinne did not spring of it but is onely knowne by it As physicke by the which we come to haue the knowledge of our diseases is not therefore euill thus Origen Controv. 8. Against the Counsels of perfection v. 19. That euerie mouth may be stopped c. here the opinion of the Romanists is euidently conuinced that beside the precepts which are commanded there are Euangelicall counsels which are more then one is bound to doe notwithstanding he that doth them is worthie of a greater reward such are these counsels of perfection as they call them â—â— vowe single life to giue all to the poore and to take vpon them voluntarie pouertie and such like and Origen hath the like conceit who in his commentarie vpon this third chapter giueth this corrupt glosse vpon these words of our Sauiour Luk. 17.10 When ye haue done all these things which are commanded you say we are vnprofitable seruants as long as a man saith he doth that which he is bound to doe he is an vnprofitable seruant si aâ—â—m addas aliquid praeceptis iam non eris invtilis servus but if you adde any thing to the precepts then are you no longer an vnprofitable seruant Contra. 1. Concerning Origens glosse we haue as great libertie to refuse it as Pererius had before to reiect Chrysostomes opinion concerning the Virgin Marie and to accuse him of falshood and impietie especially seeing that his glosse corrupteth the text for if we cannot doe those things which are commanded much lesse beside the commandement can any doe more then is required 2. the Apostle here in saying That euerie mouth may be â—â—ped ouerthroweth this arrogant and presumptuous opinion of such counsels of perfection for then a man should haue wherein to reioyce if he could doe more then is commanded and his mouth would not be stopped Controv. 9. Against the Pelagians which established freewill Augustine c. 9. lib. de spirit liter handling these words confuseth that presumptuous error of the Pelagians who affirme that the lawe onely sheweth what should be
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
predestinated he also called 2. it betokeneth the profession of Christianitie as the Apostle exhorteth Ephes. 4. that they should walke worthie of their calling 3. it signifieth to bid command a thing to be which was not as Psal. 105. God is said to haue called for a famine vpon the whole land 4. it is vsed for the distinct and exact knowledge of God as Psal. 147. he numbreth the starres and calleth them all by their names so the Lord saith to Moses I haue called thee by name But here it is taken the third way the Lord calleth things that are not as though they were that is causeth them to be Perer. 2. Concerning the meaning of these words 1. Origen Haymo Anselmus doe vnderstand this to be spoken of the Gentiles which in respect of their infidelitie were no people before as c. 9.25 the Apostle in this sense alleadgeth out of the Prophet Hosea I will calâ— them my people which are not my people to the same purpose Lyranus with the interlinearie glosse I will call the things which are not that is the Gentiles which are of no reputation and make them as the things that are that is as the Iewes But as yet the Iewes were not a constituted people Abraham had at this time no seede at all and therefore they were no more a people then the Gentiles 2. Ambrose likewise vnderstandeth here the Gentiles but in an other respect they were not of the seede of Abraham and yet they should be counted his children as though they were of his seede But the Apostle speaketh here of all Abrahams seede that he beleeued he should be the father of many nations not onely of the Gentiles but the Iewes also 3. So likewise Beza in his annot and Bucer in his commentarie do distinguish these two clauses that the first which quickeneth the dead should be vnderstood of the circumcised Iewes which came out of Abrahams loynes beeing in a manner dead the other which calleth things that are not c. of the Gentiles that of no people were made a people like as Iohn Baptist said that God out of the verie stones was able to raise vp children to Abraham But we refuse this also vpon the former reason because the Apostle speaketh here of the whole posteritie of Abraham whether Iewes or Gentiles he as yet hauing 〈◊〉 feede at all and therefore it could not be distinguished 4. The ordinarie glosse hath reference here to Gods election elegit qui non sunt he elected those which as yet were not they were not yet to whom the promise was made sed quibus promissum est ipsâ— promissi sunt but they are also promised to whom the promise is made But the Apostle speaketh not here of Gods election which was before all time but of a promise made vnto Abraham in time which he beleeued that he should be the father of many nations 5. It remaineth then that the Apostle here hath reference vnto the creation of the world when all things were made of nothing which is described by the name of calling vt maiorem eius rei facilitatem in Deo declaret to shewe the greater facilitie and easines of this worke in God with whom it is as easie to make a thing to be as for vs to name or call it thus Chrysostome Faius But this faith of Abraham concerning Gods creating power hath here a speciall accoÌ„modation that as God was able to make the things that are of nothing so Abraham doubted not but that God was able to giue vnto him a feede as the starres of heauen in multitude he yet hauing no feede at all this I take to be the true meaning Quest. 31. Whether it be peculiar to God onely to quicken and raise the dead 1. It will be here obiected that this seemeth not to be peculiar vnto God to quicken the dead seeing not onely Prophets and Apostles haue raised the dead but the Pythonisse also called vp Samuel and in forren histories Aesculapius is reported to haue by medicine reviued two Capaneus and Lycurgus and Polyitus raised Glaucus Minoes sonne and Draco raised an other Draco Apollodor biblioth lib. 3. p. 134. Answ. 1. This power of quickning the dead is peculiar vnto God for as he was the first author and Creator of life so he onely is able to restore life the Scripture saith Ioh. 5.26 as the father hath life in himselfe so he hath giuen to the Sonne to haue life in himselfe this power then to giue and communicate life vnto others is onely in him that is the fountaine of life that hath life in himselfe 2. The Apostles and Prophets indeede verily raised vp the dead yet not in their owne power but by the vertue and power of Christ as Peter saith Act. 3.12 Why looke ye on vs â—â— though by our owne power or godlinesse we had made this man goe 3. Concerning those forren reports they are either to be held meere fables or els illusions of Sathan as that was of the appearing of Samuel which was not the Prophet in his owne person but the deuill in his likenes Pareus dub 7. Quest. 32. How Abraham is said against hope to haue beleeued vnder hope 1. Faius will not haue the preprosition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intepreted contra against but praeter beside for faith though it be saith he aboue nature yet it is not against nature but for an olde man to beget a child of an old woman after childbearing it was against the ordinarie course of nature 2. Some read aboue hope Geneuens the sense is good for Abrahams hope was from beyond the expectation of nature but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not properly beare that interpretation 3. The Syrian interpreter readeth absque spe without hope but not so properly for Abraham though he sawe no likelihood in nature of feede yet was not without hope 4. They which read contra spem against hope 1. Some haue reference vnto his former hope which he had of children when as yet he was young and his wife young also this hope of hauing a child both of them beeing old was contrarie to that hope gloss ordinar 2. Origen distinguisheth the times that whereas Abraham had no hope of any issue thus complaining vnto God Genes 15.2 behold I got childlesse yet afterward vpon Gods promise he conceiued hope 3. but rather the diuerse kinds or obiects of this hope are to be distinguished then the times for Abraham at one and the same time against hope beleeued vnder hope as Chrysostome expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside or against hope contra spem naturae in spem gratia against all hope of nature he beleeued vnder the hope of grace and of the power of God Haymo Lyran. 5. Hence then appeareth the greatnesse of Abrahams faith 1. both by the nature thereof which was against reason and the vsuall and ordinarie course 2. and by the difficultie of the thing promised to be
it followeth v. 14. and againe it is too great bouldnesse to insert the word dead for thus we may make any sense of the Scripture 3. Wherefore the Apostles meaning is that from Adam vntill the lawe was giuen for of the time after the lawe there could be no question there was sinne in the world for though they had not the written lawe yet they had the lawe of nature in transgressing the which they sinned Lyran. Beza Mart. Quest. 27. What sinne the Apostle meaneth which was in the world vnto the time of the lawe 1. Some doe vnderstand it onely of actuall sinne which was in the world in that the lawe of nature was transgressed though yet there were no written lawe giuen Tolet but it is euident in that the Apostle maketh direct mention of infants v. 14. which sinned not as Adam did that is actually that he meaneth originall sinne also 2. Pererius onely referreth it to originall sinne which though it were knowne vnto the Patriarkes yet it was not by the lawe of nature acknowledged for sinne so also Anselme Tolet replyeth that it cannot be so taken for neither vnder the law is originall sinne imputed vnto punishment But this reason is not sufficient for both before and after the lawe death raigned ouer all as brought in by originall sinne 3. But it is more agreeable to the Apostles minde to vnderstand sinne here generally both originall and actuall yet with speciall relation to originall sinne because the Apostles intendment is to shewe that all are sinners in Adam and so subiect vnto death and this appeareth to be the Apostles meaning v. 14. where he speaketh of the raigning of death ouer all as well those which committed actuall sinne as those which did not Thus Haymo interpreteth sinne was in the world originale actuale both originall and actuall Augustine likewise and Theodoret in the exposition of this place comprehend both so also Beza Pareus Quest. 28. How sinne is said to be imputed where there is no lawe ver 13. 1. Chrysostome here reporteth the opinion of some that make this a part of the obiection but he refuseth it and Tolet addeth this reason further because men doe not vse to obiect but that hath some shewe of probabilitie now none could doubt whether there were sinne in the world before the lawe for that was euident and apparant to all these words then the Apostle vttereth in his owne person 2. Oecumenius thinketh that the Apostle speaketh of the imputation of such sinnes as were against the ceremoniall lawe of Moses as touching circumcision sanctifying of the Sabboth and such like for other sinnes before the lawe of Moses were both knowne and imputed as is euident in the examples of Cain Lamech the Sodomites which were punished for their sinnes But the Apostle directly speaketh of such sinnes as were in the world before the lawe now the breach of ceremonies commanded by the lawe was counted no transgression before the lawe 3. Some by the imputation of sinne vnderstand the account made of sinne and take imputation for reputation as the Syrian interpreter and Beza in his last edition non putatur esse peccatum it is not thought to be sinne which is referred vnto the iudgement and opinion of men before the lawe came they had no perfect knowledge of sinne obscurum tum erat naturae lumen the light of nature was so obscure that men did not see their sinnes Mart. so also Osâ—ander non reputabatur it was not reputed sinne also Melancthon vbi non est lex non agnoscitur non accusatur c. where no lawe is sinne is not acknowledged accused to the same purpose M. Calvin though euen before the lawe their consciences accused them and there were diuerse examples of Gods iudgements vt plurimum tamen ad sua scelera connivebant yet for the most part they did winke at their sinnes c. Thus before them Augustine vnderstandeth it of the knowledge of sinne because per legem cognitio peccati by the lawe commeth the knowledge of sinne lib. 1. de peccat merit c. 10. and Oecumenius also to the same purpose taketh it comparatiuely magnitudo peccati non erat ita cognita c. the greatnesse of sinne was not knowne so before the lawe as afterward by the law and Haymo so expoundeth peccatum non agnoscebatur tam graue malum esse sinne was not knowne to be so great euill to the same purpose Lyranus Hug. Card. But these expositions seeme not to be agreeable to the scope of the Apostle for to what purpose should the Apostle vse this qualification sinne was in the world though it were not imputed and taken to be sinne before the law came for the Apostle doth not here intend to shew the effects or propertie of the law but his purpose is to prooue that men before the law came were punished with death euen because of their originall sinne 4. Origen taketh the imputation of sinne for the reputation but he followeth his former sense vnderstanding the law of nature that in children while yet they haue no vse of reason and so no knowledge of the law of nature that which they doe is not counted sinne But the Apostle euidently sheweth in the next verse speaking of Moses that he meaneth here the written law of Moses Origen fortifieth his opinion that the Apostle here meaneth the law of nature because if it be vnderstood of any other law diabolus angeli eius videdutur absolvi the Deuill and his angels may seeme to be absolved because they had no other law then the law of nature Contra. The Apostle speaketh not of the sinne of Angels but of men propagated from Adam whome he prooueth all to be sinners in Adam because they die in Adam but in the spirits there is neither propagation nor mortalitie 5. Ambrose referreth this imputation of sinne vnto the opinion which men had of God whom they thought not to regard nor punish the sinnes of men But the contrarie is euident in Pharaoh and Abimelech who knewe that they were punished for keeping Sarah Abrahams wife 6. Anselme and Pererius doe vnderstand this to be spoken onely of originall sinne that it was not acknowledged to be sinne before Moses lawe came by the light of nature though to the Patriarkes and holy men it were knowne But the contrarie is prooued by the Apostle that originall sinne was imputed to men euen before the law was giuen because death raigned ouer all euen ouer children so farre is he from saying that originall sinne was not imputed for where death was inflicted for sinne there sinne was imputed 7. This word of imputing of sinne is taken two wayes it signifieth either to haue the fault imputed or the punishment but here the latter rather to impute sinne is adiudicare 〈◊〉 reum to adiudge the guiltie person worthie of punishment in this sense is the word taken 2. Tim. 4.16 All haue forsaken me I pray God it be
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet cōscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
Apostle giueth instance in himselfe as v. 24. O wretched man that I am and 25. I thank my God and so he doth here the Apostle then speaketh here neither of his present state nor yet of his first age but of the middle part of his life when he liued a Pharisie 2. That commendation then which S. Paul giueth of his former life while he was a Pharisie did onely concerne his outward cariage which was to the iudgement of the world without reproofe and he kept a good conscience according to his knowledge yet was it farre from a pure conscience because he had no knowledge then of our faith in Christ whose way he persecuted whereby the heart is purified Act. 15.9 Notwithstanding then his outward shew of obedience his heart and affections were not right within and so he had not the true vse and vnderstanding of the law as Augustine saith lib. 1. ad Bonifac. c. 9. potuit intus esse in affectionibus pravus prauaricator legis c. he might inwardly in his peruerse affections be a transgressor of the law and yet outwardly fulfill the workes of the law c. So Saint Paul himselfe confesseth Tit. 3.3 We our selues were sometime vnwise c. seruing lusts c. Quest. 10. What law the Apostle speaketh of v. 7. is the law of sinne 1. Some thinke that the Apostle by the law here vnderstandeth the precept which was giuen to Adam in Paradise not to eate of the forbidden fruite of this opinion was Methobus in Epiphanius haeres 64. and Heirome maketh mention of it epist. ad Hedib qu. 8. but he reiecteth it Theodoret hath the like conceit that the law is here vnderstood to be the law of Moses mandatum vocat quod Adamo datum est but that he calleth the commandement which was giuen to Adam Theodoret in Commentar But 1. Photius in Oecummenius reiecteth this opinion because no where doth the Apostle call that particular commandement giuen vnto Adam the law 2. Tolet further addeth these reasons the Apostle speaketh of the verie inward desire and concupiscence but the act was forbidden Adam that he should not eate of the forbidden fruite and againe the Apostle in saying I knew not sinne but by the law insinuateth that sinne was before but he knew it 〈◊〉 but before that commandement was giuen vnto Adam it had beene no sinne in him to haue eaten and receiued the fruite of the tree 2. Some thinke that the Apostle speaketh not of the law of Moses but of the law of nature for before the witten law was giuen men had knowledge of sinne as Cain knew he had sinned and Abimelech was not ignorant that adulterie was sinne thus Heirome and before him Origen But 1. Photius in Oecumenius thus refelleth this opinion that the Apostle speaketh not of the law of nature because the Apostle had said before yee are dead to the law v. 4. in this sense then some should be found naturali lege priuati depriued of the naturall law and againe the Apostle saith I was aliue sometime without the law but neither Adam nor any other liuing were at any time without the law of nature 2. Tolet addeth that if the Apostle had meant the law of nature he would not haue said I knew not sinne but by the law but rather sinne was not but by the law 3. And concerning the obiection of Cain and Abimelechs knowledge of sinne Chrysostome answereth that the Apostle saith omnem concupistratuâ— vehementiam significans sinne wrought in me all manner of concupiscence signifying the vehemenencie of it c. that although these sinnes did raigne before yet they appeared not to be so great sinnes as afterward by the law and Theophylact addeth noscibatur peccatum sed nondum erat concupiscentia interdicta sinne was knowne before the law that is outward and notorious sinnes but yet the inward concupiscence was not restrained 3. Tolet thinketh that together with the morall law the Apostle meaneth the ceremoniall and iudiciall law because by them also were the knowledge of sinne But the Apostle giuing instance of the inward vnlawfull concupiscence which was not punished by the iudiciall nor ceremoniall law sheweth that he speaketh not of them 4. Wherefore it is euident that the Apostle meaneth none other but the written morall law of Moses because he giueth instance of the last commandement thou shalt not couet Martyr Pareus Quest. 11. What lust or concupiscence the Apostle speaketh of I had not knowne lust c. except c. 1. Some thinke that here by concupiscence the Apostle intendeth all sinne whatsoeuer as Anselme and the ordinarie glosse following Augustine bona est lex qua â—â—â—dum concupiscentiam prohibet omnia peccata prohibet c. the law is good which while it forbiddeth concupiscence forbiddeth all sinnes c. Heirome epist. 152. refuseth their opinion which take this for the commandement and by concupiscence he thinketh to be vnderstood omnes animi perturbationes all the preturbations and passions of the minde whatsoeuer as of feare greefe desire But it is euident in that the Apostle propoundeth the verie words of the line that he hath reference to that precept thou shalt not lust whereby indeed all corrupt concupiscence and desire whatsoeuer is forbidden 2. By this concupiscence is not vnderstood onely the act of concupiscence as Pererius holdeth with other Romanists we vnderstand not saith he ipsam concupiscendi facultatem sed actum ipsum concupiscendi the facultie of coueting but the act it selfe disput 8. numer 47. nor yet the second motions of concupiscence onely whereunto the will consenteth but euen the first vnlawfull desires and motions which haue not the consent of the wil. And that this may the better appeare it shall not be amisse further to shew what concupiscence is and the diuerse kinds thereof there is a threefold concupiscence naturalis sensitivus voluntarius the naturall which is euen in stirps and plants as to couet and draw vnto them their food and nourishment and this is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire the sensitiue is in bruit beasts the voluntarie and sensitiue both in man and they are called by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence 2. further this concupiscence is deuided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the facultie it selfe and the exercising or act thereof and both of them are considered either physice as they are naturall as to couet meate drinke and such like which are things indifferent or morally as they haue relation to the commandement 3. and herein there is to be considered both the maâ—ter and obiect of concupiscence and the manner as if either things vnlawfull be desired as the wife horse seruant of our neighbour which appertaine not to vs or if we exceed measure in desire of things vnlawfull as of meate drinke apparell riches and such like or desire them to an euill end 3. Now to apply this which hath beene said to our purpose 1.
neither the naturall desire as of meate and drinke is forbidden by this commandement as beeing a thing indifferent nor yet the supernaturall as to couet and desire such things as concerne the glorie of God and the saluation of our soules for these are good desires and conformable to the will of God but the euil and vnlawfull desires are forbidden either in the matter or manner 2. not the act of concupiscence onely but the verie facultie it selfe ipsa concupiscibilitas is forbidden as it is corrupt and auerse from God 3. and not onely the second motions which haue the consent of the will which the schoolmen call concupiscentiam formatam the formed and perfite concupiscence but euen the first motions which haue not the deliberate consent of the will which they call informem the vnformed concupiscence contrarie to the opinion of Pererius and other Romanists who thinketh concupiscentiam carnalem sed vt à voluntate approbatam c. that carnall concupiscence onely as it is approoued of the will to be forbidden in this commandement disput 8. numer 47. but the contrarie shall appeare afterward controv 8. that the law forbiddeth cupiditatem nudam the verie base and naked concupiscence as Beza calleth it because prauas cupiditates euill and disordred lusts and desires the very law of nature reprooued Augustine saith cupiditateÌ„ voco motum animi c. I call concupiscence the verie motion of the minde to enioy either himselfe or his neighbour or any other thing non propter Deum not for God de Doctrin Christian. lib. 3. c. 10. Quest. 12. Why the Apostle giueth instance in the tenth commandement thou shalt not lust and alleadgeth not all the words of the law 1. The Apostle could not giue instance in the grosser and more notorious sinnes which euen the wiser sort of the Gentiles abhorred nor yet in the vile and corrupt affections of man which the Philosophers also condemned but he singleth out those corruptions which could not be discerned by the light of nature especially so much obscured and darkned and could not be perfectly knowne but by the law of God Tolet. annot 9.2 And this the Apostle doth to shew the excellencie of the law of God beyond both the law of nature and the politike lawes of men for the first the law of nature is much obscured obliterated and empaired by the blindnesse and corruption of mans nature but the written law though it were much depriued by the corrupt gloses of the Scribes and Pharisies lex tamen scripta mâ—â— sit eadem yet the written law remained the same and beeing well examined was able to reprooue the false interpreters thereof and it is more perfect then other humane lawes which onely bridle the outward act of sinne but they can not meete with the inward concupiscence as the law of God doth 2. And S. Paul contenteth himselfe onely to repeat the first words of the commandement not adding the rest thou shalt not couet thy neighbours house c. as Moses doth for he hauing to doc in hominis durioribus with a rude people and of hard vnderstanding giueth instance in some sensible and particular obiects but S. Paul writing scientibus legem to men knowing the law thinketh it sufficient to giue them onely an hint by producing some words onely of the law Neither yet did Moses expresse all the particulars of this law but hauing reported some he concludeth with this generall clause nor any thing that is his And indeede in all the commandements Moses vseth the figure called synecdoché by one part signifying the rest and that both in the negative part wherein forbidding the most notorious vices he meeteth with the rest as our Sauiour sheweth Matth. 5. how the law bindeth not onely the hands but euen the heart and affections in the sinnes of murther adulterie and such like as also in the affirmative the contrarie vertues in euery commandement beeing comprehended in the prohibition of the contrarie vices so that Aristotles tenne predicaments are not so generall to containe whatsoeuer is in the world as Moses tenne commandements are to comprehend all vices committed in the world ex Martyr Quest. 13. What sinne the Apostle meaneth v. 8. sinne tooke an occasion c. 1. Some by sinne here vnderstand the deuill who taking occasion by the commandement did tempt man more strongly to breake it Methodius Ambrose Oecumenius sauing that the first by the law vnderstandeth the commandement giuen to Adam in Paradise the other two the law giuen by Moses But in this sense it cannot be properly said sinne reuiued if by sinne we vnderstand the deuill or thus sinne did dwell in the Apostle as he saith v. 10. 2. Chrysostome vnderstandeth this sinne to be vitium de fidiae the vice of flouthfulnes that man hauing receiued a law by his negligence was not the better for it but the worse But he expresseth not the whole minde of the Apostle 3. Anselmus will haue it to be peccati fomes the matter or nourishment of sinne which as Lyranus is called sinne for that it is the cause of sinne as the Sunne is said to be hoat beeing the cause of heat But the Apostle calleth it sinne properly because it was forbidden by the commandement 4. Hierom. epist. ad Hedib qu. 8. taketh this to be the sinne quod lege prohibetur which is forbidden by the commandement which while it is forbidden doth inflame the concupiscence the more but the Apostle speaketh not of actuall sinne before it is committed but of sinne dwelling in him v. 17. 5. This is none other but naturae corruptio the corruption of our nature Calvin lib. 1. de peccand the lust or desire of sinning Hyper. peccatum regnans in homine sinne raigning in man Tolet. annot 11. which is none other but the originall pravitie of our nature called before lust or concupiscence v. 7. it is pravitas nativa our naturall pravitie Pareus 14. Quest. How sinne tooke occasion by the law 1. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasion is taken three waies first it properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opportunitie of doing a thing but so the law was not the occasion as offering any opportunitie for there can be no opportunitie to doe euill 2. it signifieth any circumstance or accident whereby one is occasioned to doe any thing as the burning of an house may be said to be the occasion of building it againe 3. an occasion is that which draweth a man from doing that he intended as a rub in ones way turneth him beside the way Both these last waies sinne tooke occasion by the law for both the prauitie of our nature is more inflamed by the prohibition and we seeke to build our ruinous house which the law pulleth downe and beside because the law standeth vp in the way of sinne we decline it as a thing which hindreth vs in our pleasant and plaine iourney following after sinne and therefore we wish that it
If it be decent for a Bishop to be the husband of one wife as Christ is of one Church why will they not then allow them to haue any wife at all 4. Christ indeede is the husband but of one Church at one time yet the Church of the old Testament and the Church of the new did one succeede an other so then this resemblance may hold very well if likewise a Bishop be the husband of one wife after an other Controv. 3. Whether the marriage bond be indissoluable before the one partie be dead 1. Pererius would prooue the negatiue that marrying cannot be dissolued quoad viâ—culum in respect of the bond if it be lawfully contracted but onely quoad torum in respect of their bedding and conuersing together no not for fornication but after death by this place of the Apostle v. 3. If while she liueth she take an other man she shall be called an adulteresse the Apostles words are generall that till death part them neither of them is free Contra. 1. The Apostle speaketh of marriage as it was instituted of God which by Gods ordinance was to continue as long as life lasteth for God appointed in the beginning that the man should cleaue vnto his wife here then the Apostle had no cause to speake of the cases wherein diuorce is admitted either civilly as the law of Moses permitted the men to giue a bill of diuorce to the women or by Christian libertie or immunitie as in the cases of fornication or desertion for when there happeneth any other separation of mariage then by death it falleth not out nisi per vitium but by the fault of the one as Chrysostome here obserueth for the Iewes were permitted to giue their wiues a bill of diuorce for the hardnes of their heart as our Sauiour saith Matth. 15. and either their wiues were in fault for the which cause they dismissed them or they were in fault in seeking to be rid of their wiues likewise in diuorce vpon fornication the partie diuorced was in fault but in the case of desertion the partie forsaking was in fault so none of these separations was without the fault of the partie but the Apostle speaketh of the institution of marriage according to Gods ordinance as it is found and entire without any such impediment or let comming betweene in which sense it is not dissolued but by death 2. Erasmus further answereth that the Apostle onely taketh his similitude from marriage and in a similitude it is not necessarie that euery thing should agree neither is it to be pressed in euery point 3. But that in two cases the mariage bond may be dissolued beside death by the fault of either partie delinquent namely for fornication and vpon wilfull desertion it is euident the first by the words of our Sauiour Matth. 19.9 Whosoeuer shall put away his wife vnlesse it be for whordome and marrie another c. committeth adulterie the other by that place of the Apostle 1. Cor. 7.15 if the vnbeleeuing depart let him depart a brother or sister is not in subiection in such things Pareus dub 1. see further else where Synops. p. 685. 687. Controv. 4. That the disparitie of profession is no cause of the dissolution of marriage v. 4. If the man be dead Gorrhan here putteth in a distinction of ciuill death which is by profession ante carnaletu copulam before carnall knowledge or naturall which is by death properly for it is the common opinion of that side that the man or woman hauing contracted matrimonie may either of them forsake the other before the consummation of marriage to take vpon them the profession of single life The Romanists also haue another opinion that marriage contracted in the time of infidelitie before baptisme is dissolued and made void if either of the parties afterward be conuerted to the Christian faith Bellar. de matrimon c. 12. But these two exceptions for the disparitie of religion or profession to dissolue matrimonie are contrarie to the rule of our Sauiour Matth. 19.9 who alloweth no marriage to be dissolued but for fornication and Saint Paul directly prescribeth that the woman should not forsake her vnbeleeuing husband if he be content to dwell with her 1. Cor. 7.13 See further hereof Synops. Centur. 3. er 82. er 95. Controv. 5. Whether the bill of diuorce permitted to the Iewes did lawfully dissolue matrimonie vnder the law This question ariseth by reason of the Apostles generall words here that if the woman take another man as long as the first liueth she is called an adulterer hence then this doubt is mooued what was to be thought of the men which dismissed their wiues vnder the law and married others and the woman likewise so dismissed married againe whether it were adulterie in them 1. Some are of opinion that by the bill of diuorcement giuen the verie bond of matrimonie was dissolued and that then it was lawful for either partie to marrie againe as Scotus Dorandus Poludanus in 4. Sententiar distinct 33. Caietanus in 24. Deuter. Abulens in c. 19. Matth. qu. 49. and Burgens against Lyranus in 24. Deuter. But the words of our Sauiour Christ make against them who saith that Moses permitted them so to doe for the hardnes of their heart Matth. 19.8 it was therefore tolerated onely and suffered because of their infirmitie it was not made lawfull and our Sauiour Christ addeth from the beginning it was not so this their instance then of distinguishing their wiues was a departing from the first institution 2. Wherefore their opinion is more sound which thinke that although because of the hardnes of their heart to auoid a greater mischeefe namely vxoricidium the murthering of their wiues they were permitted to send them away yet the marriage was not in truth dissolued they married againe sine poena legali without any legall punishment but yet non sine peccato not without sinne Thus Pererius shewing the same to be the opinion of Thomas Bonaventure Lyranus with others and before them Augustine lib. 19. cont Faustum c. 26. and Hierome in c. 2. Malach. And further Augustine sheweth that Moses intendment in graunting a dismission of the wife vpon a bill of diuorcement was to haue them reconciled that whereas onely the Scribes were to write the bills of diuorcement of purpose henc interposuit moram he put in this caution to delay the matter that while the man went vnto the Scribe while his bill was in writing his minde might be altered especially by the perswasion of the Scribe who in his discretion was not to write any such bill if reconciliation might otherwise be had So then of this libertie of the Iewes the like iudgement is to be giuen as of the polygamie or marriage of many wiues that neither was void of infirmitie which God did beare within those times but neither was euer simply lawfull the first institution beeing violated Controv. 5. Against the workes of propitiation v. 4. That we
from her 2. But the Master of sentences maketh fowre kinds of feare beside the naturall feare of death 1. There is mundanus timor a worldly feare as when a man forsaketh Christ for feare he should loose his life or goods this is a feare of men this is altogether perniciosus pernicious and dangerous 2. timor seruilis the seruile feare is when men doe well for feare of punishment this feare is good and profitable sed non sufficiens but not sufficient 3. there is a feare called initialis a feare in the beginning when one so feareth punishment as yet he is mooued with the loue of God and vertue this feare is bonus sufficiens a good feare and sufficient 4. then is there timor castus filialis the chast and filiall feare which bonus est perficiens is good and perfect and is nothing else but a reuerence of God ioyned with loue 3. Feare also is taken two wayes either in respect of the obiect for the commotion of the mind expecting some imminent or approaching danger or it signifieth onely a reuerence and obseruance which is the effect of the other and in this sense the spirit of feare is said to haue rested vpon Christ Isay. 11.2 in whom there was no feare of punishment which is due vnto sinne whereof Christ was free there was in him onely a reuerence of God observance and obedience the naturall feare of death also he had but thereof we speake not here and this kind of feare of God may be said also to be in the Angels and in the elect that are in heauen 4. But whereas the Apostle saith 1. Ioh. 4.18 there is no feare in loue 1. neither doth the Apostle speake of humane feare when one feareth to suffer persecution for Christ but he that loueth God expelleth all such feare he is readie to suffer any thing for Christ. 2. not yet doth he referre vs onely to that perfect loue of God which shall be in the next world when all feare shall be chased away 3. but he meaneth a seruile and desperate feare which is seuered from faith and hope which driueth to despaire such was the feare that Iudas had Quest. 18. Why the Apostle ioyneth together two words of the same sense Abba father 1. The first of these words is an Hebrewe or Syriake word and signifieth father and in three seuerall places in the Gospel doe we finde these two words repeated in this manner Mark 14.36 Galath 4.6 and in this place Augustine if the place be not corrupted faith that Abba is a Greeke word and pater a Latine epist. 178. but Augustine could not be ignorant that S. Paul wrot not in Latine and therefore that place in Augustine is most like to haue beene mistaken by the writers and such as copied it out Thomas saith better that Abba is an Hebrew word and pater father is both a Greeke and Latine word 2. Now why these two words of the same signification should be ioyned together there are diuerse reasons giuen 1. Chrysostome thinketh that the Apostle vseth the word Abba because it is puerorum legitimorum vocabulum that word which legitimate children doe vse they first of all learne to call father 2. Augustine serm 13. de verbis Apostol whom Anselme followeth thinketh that the Apostle vseth these two words one for the Iewes the other for the Gentiles to signifie the adoption and calling of them both to be one people so also Martyr and M. Calvin who applyeth here the prophesie of Isay c. 19.18 that all should speake the language of Canaan non respicit linguae idioma sed cordis harmomoniā he respecteth not the proprietie of the tongue but the harmonie and consent of the heart in the worshipping of God but Beza refuseth this as too curious 3. he therefore thinketh that the latter word is added as an explication of the former so also Pareus and Tolet annot 13. who giueth this as a reason because Christ in his prayer Mark 14.36 vseth this ingemination abba father and yet it is certaine he vsed onely the Hebrew word But this here may be answeared not as the ordinar gloss that Christ vsed both an Hebrew and Greeke word before his passion because he suffred both for Iewes and Gentiles for Christ spake in the Hebrew not in the Greeke tongue rather as the Syrian interpreter translateth Christ did double the word father father abba abba which the Euangelist retaineth in the first place because it was as familiarly knowne as the other 4. Lyranus thinketh that by the ingemination of this word is expressed duplex Dei paternitas a double kind of fatherhood in God one by creation common as well to the bad as good and a speciall kind of paternitie by adoption and grace peculiar to the righteous But the Apostle here speaketh onely of the invocation of the faithfull how they crie Abba father 5. Wherefore I resolue here with Erasmus that this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of conduplication this repetition facit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for more vehemencie it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more forcible and effectuall to double the word father Faius ista conduplicatio amplificationem continet this doubling of the word serueth for amplification Calvin as it is familiar and vsuall in Scripture for the Saints in their prayers to shewe their vehement affection to double the word Lord Lord. 3. Calvin here well obserueth how the Apostle hauing said before in the second person yee haue not receiued the spirit of bondage now changeth the person whereby we crie including himselfe vt sortem communem omnium sanctorum exprimeret to shewe the common condition of all the Saints Quest. 19. Of the testimonie of the spirit what it is v. 16. The spirit beareth witnesse 1. Caietan here well observeth that this testimonie of the spirit is internall for it testifieth vnto our spirit and conscience that we are the sonnes of God and beside it is a testimonie de facto in fact that we are indeed the sonnes of God not de possibili of a possibilitie onely that we may be thus farre Caietan well but he further sheweth that this testimonie of the spirit ariseth partly of our loue toward God partly of our continuall experience of Gods provident care in preserving of vs but Chrysostome well saith that this testimonie of the spirit is not onely vox praestiti charismatis sed praestantis illud paracleti the voice of the grace or gift which is conferred vpon vs but of the comforting spirit the comforter the testimonie then of the spirit is vnderstood to be an other thing beside the testimonie of the graces and effects of the spirit in vs. 2. Origen interpreteth this testimonie of the affection of the minde when we are obedient vnto God not for feare but of loue 3. Ambrose Anselme referre it to the imitation of God and Christ whereby the spirit maketh vs like vnto God
in chaunging it for some better thing 4. Wherefore the Apostle specially meaneth that all things that is all afflictions and tribulations shall be turned to the good of the Saints as Chrysostome interpreteth omnia etiam tristia includit in saying all he includeth also heauie things c. so Calvin Martyr Pareus with others though it be verie true that not onely afflictions but all things whatsoeuer shall fall out for the best And here Bernard well obserueth that all things so worke together vt inter haec omnia etiam quae nihil sunt numerentur c. that among all these things euen those are numbred which are indeed nothing as sickenes death and such like which haue no nature of their owne but are naturae corruptiones corruptions of nature 4. To those which loue God 1. the Apostle rather saith which loue God then which beleeue in God for these causes 1. for that the loue of God doth most shew it selfe in affliction when a faithfull man is willing to endure all things for the exceeding loue of God 2. and hereby Saint Paul doth distinguish a true faith working by loue from a sained faith which hath no such loue Mar. 3. and least any should thinke that by the merite of their loue toward God this benefit is obtained for all things to worke for the best the Apostle addeth which are called to shew that God first loueth them in calling of them before they could loue God Calvin and so the ordinarie gloss well noteth because the Apostle addeth which are called non aliunde est quà m à praedestinatione c. it is not from any other cause that all things worke together to their good then of predestination it is not of their merit 3. Origen whereas all things are said to worke together c. to them that loue God inferreth that to them which are not yet so perfit to loue God but reteine still the spirit of feare some things may fall out for the best but not all But though there may be diuerse degrees in the loue of God and so some more or lesse are made partakers of this benefit yet not onely some things but all to such as loue God shall fall out for the best so long as they remaine in the loue of God But if they haue not the loue of God at all then nothing shall be for the best but euen the good things shall fall out vnto their hurt as Chrysostome well collecteth that as to those which loue God etiam quae nocitura videntur euen those things which seemed hurtfull are for their profite so to them which loue not God quae profutura videntur damna sunt things which seemed to profite are hurtfull 5. Called of this purpose 1. Chrysostome Origen Theodoret Oecumenius doe vnderstand this not of the purpose of God but of man that God called those whom he foresaw to haue a purpose to consent vnto their calling But this is a very erroneous interpretation God in Scripture is said to call men not according to the purpose of men but according to his owne purpose as c. 9.11 that the purpose of God might remaine according to election 1. Tim. 1.9 Who hath saued vs according to his owne purpose and grace Ephes. 1.5 Who hath predestinate vs according to the good pleasure of his will in these and such other places this purpose is interpreted to be the purpose of God not of men and herein Tolet annot 31. and Pererius numer 107. doe well concurre together in giuing testimonie to the truth in reiecting the erroneous interpretation of the Greeke expositors 2. so then here the Apostle insinuateth a distinction of callings some are onely externall and not effectuall some are internall by the efficacie of grace according to the purpose of God so our Sauiour in the Gospell many are called but few chosen he speaketh of the externall calling onely but the Apostle here mentioneth the other effectuall calling which alwayes and onely followeth election Quest. 45. Of the meaning of these words v. 29. Those whom he knew before he also predestinate c. 1. They are deceiued which here doe vnderstand this foreknowledge of God of the foresight of their faith which should beleeue as Haymo quos praesciuit credituros c. whom he foresaw should beleeue them he predestinate so also Osiander with other Lutherans who doe hold election to depend ex prouisa fide of the foresight of faith whereas faith is the fruit and effect of predestination not the cause thereof whereof more followeth to be handled among the controversies 2. And as we make not Gods prescience here the cause of predestination so neither with Caietane doe we make predestination the cause of Gods prescience ratio quod sciat ill◠fore est quod volendo decrevit illa fore the cause that God knoweth things to come is because he willed and decreed them to be and Origen before had the like conceit in eo quod futurum sit id quod nondum est in hoc voluntas magis est quà m praescientia conditoris in this that what yet is not shall be therein the will rather of the Creator then his prescience is seene c. for in the order of nature first the knowledge of a thing which is in the vnderstanding goeth before the determination and decree which is in the will 3. Neither here doe we admit their distinction who would haue the foreknowledge of God onely to concerne the reprobate and predestination the elect and so they set praescites they which are foreseene or foreknowne against the predestinate for the Apostle here saith that God predestinate whom he knewe before then are not the wicked onely said to be foreseene of God but the elect also Beza nay Origen well obserueth that in the Scripture the wicked are not said to be foreseene of God at all not that any thing can escape Gods knowledge sed quia omne quod malum est scientia eius praescientia habetur indignum but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God 4. Some doe take this foreknowledge of God pro verbo elegendi for the word of electing as 1. Pet. 1.2 Elect according to the foreknowledge of God Calvin but here election and foreknowledge are distinguished foreknowledge goeth before election 5. Wherefore by prescience here we vnderstand not simply the foreknowledge of God but his foreacknowledging which is a knowledge with approbation the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knewe before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before in this sense it is said The Lord knoweth who are his 2. Timoth. 2.19 and Rom. 11.2 Hath God cast away his people whom he knewe before that is loued approoued for they had no good workes which the Lord did foresee thus Martyr Bullinger Pareus with others and Pererius significat scientiam approbationis it signifieth the knowledge of approbation disput 21. num
are many called which are not iustified nor ordained vnto salvation Answ. Origen here propoundeth a good answear videtur mihi vocationis quaedam differentia c. there seemeth vnto me to be a certaine difference of callings c. but Origen proceedeth not well in the explication of this distinction some saith he are called secundum propositum boni according to their good purpose but some are called that haue no such good purpose at all whereas the difference of callings is not in the purpose of the heart but in the grace of God which maketh vnto some their calling effectuall which some wanting that grace doe resist and disobey so Haymo interpreteth well quos vocauit per gratiam whome he called by grace There is then an externall calling onely without the inward worke of grace and with this election is not alway ioyned there is beside an inward effectuall calling by grace concurring with the outward and this necessarily followeth predestination and this the Apostle speaketh of here 3. Obiect Whom he calleth he iustifieth c. Hence it will followe nihil culpae habere c. that there is no fault in them which are not iustified because they are not called Ans. Origen answeareth that iustification non ex sola vocatione pendet doth not depend onely of vocation but from the desire which men haue vnto their saluation whereby their vocation it made effectuall but this is dangerous to make the efficacie of ones calling to depend vpon his owne will and desire and it is contrarie to the Apostle it is not in him that willeth or in him that runneth but in God that sheweth mercie Rom. 9.16 The better answear is 1. that no man that is called outwardly by the preaching of the word and yet thereby is not conuerted vnto God can excuse himselfe seeing he resisteth the grace of God offered 2. in that God giueth more grace vnto some then to others whereby their calling is effectuall no other reason can be giuen thereof then the good pleasure of God and we must not dive too deepe into Gods secrets to knowe a reason of his doings 4. Obiect But why doth the Apostle omit sanctification ioyning vnto iustification glorification the answear is that sanctification must be vnderstood and it is here by a synecdoche included in iustification as the more principall yet otherwhere the Apostle expresseth them both as 1. Cor. 6.11 But ye are sanctified but ye are iustified Pareus 5. Obiect But why doth the Apostle speake as of a thing alreadie past and done he hath glorified whereas the glorification of the Saints is yet expected 1. Origen answeareth that there is a double kind of glorie one quam iustificati in vita praesenti c. which the iustified doe enioy in this life present an other quae speratur in futura which is hoped for in time to come 2. some answear that it is true of many of the Saints that they are now glorified in heauen But the Apostle speaketh in generall of all that are iustified by Christ not of some onely 3. therefore I preferre Haymo his solution who saith it is the manner of Scripture sic narrare futura tanquam praeterita to speake of things to come as alreadie done and past because of the certaintie of them Quest. 49. Of the difference betweene the purpose or counsell of God his preference and predestination Seeing the Apostle here mentioneth these three together v. 29.30 it shall not be amisse briefely to shewe the difference betweene them 1. The purpose of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. hath other names beside in Scripture as his determinate counsell Act. 2.23 the good pleasure of his will Ephes. 1.4 and the counsell of his owne will Ephes. 1.11 2. the purpose of God and his prouidence differ for the one is generall concerning the gouernement and disposition of all things in the world the other specially concerneth the state and condition of men but more distinctly the purpose of God is taken three wayes 1. generally it signifieth the counsell of God for the administration of all things in generall as Ephes. 1.11 He maketh all things according to the counsell of his owne will and in this sense the prouidence and generall purpose of God are all one 2. it is taken for the counsell of God in electing of some and reiecting of others as Rom. 9.11 That the purpose of God might remaine where the Apostle speaketh of the election of Iacob and the reiection of Esau. 3. it more specially signifieth the counsell of God touching the saluation of the elect as it is taken here v. 28. called of his purpose 2. Concerning the prescience of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. this difference there is betweene the knowledge of God and his prescience or foreknowledge the knowledge of God is not onely extended to the things which are haue beene or shall be but euen vnto the things which neuer were neither shall be but his prescience is onely of those things which shall haue a beeing 2. Gods prescience is taken two wayes either for his generall foresight not onely of those things which the Lord himselfe intendeth to doe but euen of the euill which be decreeth to suffer to be done and thus as well the reprobate are foreseene of God as the elect in this sense the Apostle saith Act. 15.18 From the beginning of the world to the end the Lord knoweth all his workes secondly it signifieth not the simple and absolute knowledge of God but his liking and approbation of that which he knoweth as 2. Tim. 2.19 The Lord knoweth who are his and thus S. Paul vnderstandeth Gods prescience here those which he knewe before he predestinate v. 26. 3. out of this prescience and approbation of God proceedeth his election that vpon whom he casteth his loue and affection he electeth and selecteth them from the rest whom he leaueth to themselues as S. Peter ioyneth them together 1. Pet. 1.2 Elect according to the foreknowledge of God 3. Concerning predestination called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. it is taken either generally for the determination of God touching the saluation of the elect and the condemnation of the reprobate as Fulgentius defineth predestination est praeparatio operum Dei c. it is a preparation of the workes of God which in his eternall counsell he decreed to doe to shewe his mercie or his iustice in in this sense it is found in Scripture Pareus though there be other words equiualent as some are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreordained to damnation Iud. 4. and the vessels of wrath are said to be prepared to destruction Rom. 9.22 Gryneus Or predestination is taken more specially for the decree and appointing of such as are elected vnto euerlasting saluation as Augustine defineth it to be praeparatio beneficiorum Dei c. The preparing of the benefits and mercies of God whereby they are most certainly deliuered that are deliuered and the ordinarie glosse defineth
all the time of the world since the persecution of Abel but the second sense before seemeth to be the fittest 57. Quest. Wherein the faithfull are compared vnto sheepe We are counted as sheepe for the slaughter v. 36. 1. Gorrhan here obserueth eight seuerall points wherein they are resembled vnto sheepe 1. for their innocencie 2. their patience 3. their immolation and offering vp in sacrifice 4. their doctrine is as the milke 5. their godly conuersation as the fleece 6. the tyrants and persecutors are toward them as wolues 7. they are fruitfull in bringing forth many children vnto God as sheepe that bring out twinnes 8. they are obedient to Christ our chiefe shepheard as the sheepe heare the voice of the shepheard 2. But these resemblances are somewhat farre fetched and concerne not the scope of the Apostle here herein therefore this similitude consisteth 1. as Chrysostome Theophylast Haymo quia occiduntur sine reluctatione they are slaine without any resistance 2. sunt simplices they are simple as beseemeth the flocke of Christ. Martyr 3. like as butchers draw out the sheepe to be killed at their pleasure so tyrants vpon euery occasion make slaughter of Gods seruants euen as butchers slay their sheepe as it happened in France in the great massaker at Paris Lyons Orleans and other places Gryneus 4. like as sheepe are killed for their flesh and fleece so tyranni bona martyrum rapiebant did ceaze vpon the goods of the Martyrs 5. herein appeareth the conformitie betweene Christ and his members who was as a sheepe lead to the slaughter Isa. 53.7 Bucer 6. adde hereunto they are counted sicut â—ves morbidae as specked and diseased sheepe and so killed Gorrhan 58. Quest. How the faithfull are said to be more then conquerours 1. The vulgar Latine readeth onely superamus we ouercome so also Haymo and the Syrian translator so interpreteth but the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we doe more then ouercome 2. Which is diuersly expounded 1. Basil in Psal. 114. giueth this sense he ouercommeth which giueth not place to those troubles which are necessarily inflicted vpon him he doth more then ouercome qui vltro accersit molestiâ—â— c. which willingly doth offer himselfe â—â— endure more then is laid vpon him as Origen giueth instance in Iob who beside the plagues which were laid vpon him by the malice of Sathan did of himself 〈◊〉 vnto his sorâ—â—â—â—es as in renting his garments and scraping his sore wounds with a posthead c. but this obseruation seemeth somewhat curious 2. Chrysostome and Theophylâ—â—◠〈◊〉 referre it both vnto the afflictions which they suffer the persons which doe suffer and the persecutors which procure their suffrings in the first which are teâ—tations to trie them they are more then conquerors triumphyng in those things in quibus infidias patimur wherein we are sought to be supplanted and concerning the persons of the sufferers they ouercome with great facilitie sine sudore labore without sweat or labour and concerning the persecutors flagellati flagellatores vicimus we beeing whipped ouercame the whippers the patience of the Saints which is invincible vanquisheth and wearieth the tormentors 3. But the fittest sense is that we are more then conquerours because the Saints are nor only not broken and terrified with their manifold suffrings but doe also glorie and reioyce in their tribulation Beza and are brought vnto an heauenly kingdome wherein the excellencie of the victorie appeareth Osiand Quest. 59. Of the diuerse interpretations in generall of the 38.39 vers I am perswaded that neither life nor death c. 1. Hugo Card. here obserueth that the Apostle rehearseth an eleuen seuerall impediments which might hinder the certaintie of our saluation which is numerus transgressione the number of transgression because it exceedeth the number of the commandements by one and so hereby he thinketh whatsoeuer to be meant whereby a man may be seduced or induced to transgresse but this obseruation beside that it is curious is builded vpon a false ground for there are but onely tenne particulars named by the Apostle the eleuenth utque fortitudo nor strength is inserted by the Latine translator not beeing in the originall and Augustine omitteth it in citing of this text lib. de grat liber arb c. 17. though it be found in the allegation of Hierome epist. ad Algas qu. 9. yet seeing neither the Greeke originall nor the auncient Syriake translation hath it it is better omitted 2. Gorrhan setteth out this enumeration of the Apostle in diuerse heads as all kind of actions doe either tend ad esse or bene esse to the beeing of man or his well beeing the being of man is either preserued and that is by life or destroyed by death that which tendeth vnto mans well beeing is either by the spirituall creature onely or by the corporall onely or from the creature partly spirituall partly corporall which is man the spirituall creature is expressed by 3. names Angels principalities powers the corporall is distinguished in respect of things present or to come the creature both spirituall and temporall is set forth with three diuerse actions as of violence signified by fortitude or strength of craft and subtiâ—â—ie called depth or of prosperitie called here height But this curious diuision agreeth not with the simple and plaine enumeration which the Apostle vseth and beside he groundeth this conceit vpon the Latine text which addeth one word fortitude more then is in the originall he fayleth also in the particular explication of things present things to come bright depth as shall be seene afterward 3. Origen observeth well that as the Apostle had rehearsed before omnes humanas tentationes all humane tentations v. 35. as famine nakednesse the sword and such like nowe be reckoneth vp tentations maiores humanis greater then humane tentations as he speaketh of Angels principalities powers But that other note of his is not so good that whereas before the Apostle spake confidenter confidently saying in all these we are more then conquerours yet here valde tenuiter aijâ— he saith somewhat slenderly or faintely not that we are more then conquerours as before but nothing can separate vs c. whereas in truth the Apostle saying I am perswaded speaketh no lesse confidently then before Quest. 60. Of the diuerse interpretations in particular 1. Death nor life 1. Origen vnderstandeth by death the death of the soule which is a separation from God and by life the life of sinne 2. Chrysostome applyeth it to euerlasting death and an other immortall life that though they could promise vnto vs an other immortall life to separate vs from Christ we ought not to giue consent 3. Osiander interpreteth mors horrenda vita aerumâ—â—sa an horrible death and a miserable life 4. Lyranus vnderstandeth amor vitae the loue of this life and the feare of death the one threatened by persecutors the other promised 5. But it may be more generally taken for omnia
praise of men and a terrene libertie of their countrie much more ought we to endure the like for our euerlasting libertie which farre exceedeth the weight and measure of all afflictions in this life yea Augustine doubteth not to say ipsam Gehennam paruo tempore tolerare oportet we should for a short time endure hell it selfe to see Christ in the land of the liuing Observ. 6. Predestination excludeth and remooueth all presumption v. 30. Whom he iustified he glorified c. glorification followeth not immediately vpon predestination but vocation faith iustification sanctification must come betweene be that without these presumeth of election peruerteth the reuealed counsell of God to his destruction CHAP. IX 1. The text with the diuerse readings v. 1. I say the truth in Christ Iesus L. ad I lie not my conscience bearing me witnesse by the holy Ghost Be. B. V. in the holy Ghost Gr. G. L. 2. That I haue great heauinesse and continuall sorrow in mine heart 3. For I my selfe would wish to be seperated to be an anatbema V. L. S. cursed B. from Christ for my brethren that are my kinsmen according to the flesh 4 Which are the Israelites whose is to whom pertaineth B. G. the adoption and the â—orie and the Couenants testament L. and the giuing of the lawe the lawe that was gren B. and the worship or seruice of God G. B. inserted for explanation and the proâ—â—es 5 Of whom are the fathers and of whom concerning the flesh Christ came who is Gâ— ouer all in all V. blessed for euer Amen 6 Notwithstanding it cannot be that the word should be of none effect fall away Gr. for all which are of Israel of the circumcision of Israel L. of the father Israel Be. ad re not Israel Israelites B. 7 Neither because they are the seede of Abraham are all children but in Izaak shall thy sede be called 8 That is not they which are the children of the flesh are the children of God but the children of the promise are counted for the seede 9 For this is a word of promise In this same time will I come and Sarah shall haue a sonne to Sarah a sonne Gr. 10 And not onely shee L. that is Sarah he that is Abraham Be. G. thus V. S. B. but it is better referred to Sarah immediately before spoken of and Rebekah an other mother of Israel is brought in but also Rebekah felt this G. receiued this promise when she had conceiued by one Izaak our father 11 For the children not yet beeing borne neither hauing done good or euill that the purpose of God might remaine according to election not of workes but of him that calleth of the caller Gr. 12 It was said vnto her the elder shall serue the younger the greater the lesse Gr. 13 As it is written Iacob haue I loued and Esau haue I hated 14 What shall we say then is there any B. vnrighteousnesse with God God forbid let it not be Gr. 15 For he saith to Moses I shall haue mercie on whomsoeuer I will shew mercie and I shall haue compassion on whomsoeuer I will haue compassion 16 So then it is not of him that willeth in him G. or of him that runneth of the willer of the runner Gr. but of God that sheweth mercie 17 For the Scripture saith vnto Pharaoh For this purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared thoroughout all the earth 18 Therefore he hath mercie on whom he will and whom he will he hardeneth 19 Thou wilt say then vnto me why doth he not of whom or what S. yet complaine blame B. is angrie Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complaine for who hath resisted his will 20 But who art thou O man which pleadest against God disputest with God G. answearest God L. V. shall the thing formed the masse or lumpe S. the worke B. say to him that formed it why hast thou made me thus 21 Hath not the potter power of the clay Be. S. B. G. not the potter of the clay power L.V. of the same lumpe to make one vessell vnto honour and another to dishonour 22 What if God to shewe his wrath would to shewe his wrath G. and to make his power knowne suffred or sustained L. with much lenitie B. patience L. B. G. long animitieâ— V.Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels of wrath fitted L. perfited S. ordayned B. prepared G. compounded Be. Gr. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to destruction 23 And that he might make knowne declare B. G. shewe L. the riches of his glorie vpon the vessels of mercie which he hath prepared vnto glorie 24 Whom he hath also called euen vs. B. Gr. euen vs whom he hath called G. which trewe that are called S. but here the order of the words is inverted not onely of the Iewes but also of the Gentiles 25 As he saith also in Osee I will call them which are not my people my people and her which was not beloued beloued and she which hath not obtained mercie as obtayning mercie L. ad 26 And it shall be it shall come to passe B. in the place where it was said vnto them we are not my people that there they shall be called the children of the liuing God 27 Also Esaias cryeth ouer Israel V. Be. concerning Israel B. G. for Israel L. of Israel S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer If the number Gr. though Be. G. B. of the children of Israel were as the sand of the sea yet shall but a remnant be saued 28 For the Lord will finish and cut short the count or summe in righteousnesse â— will finish the word B. V. L. will finish the thing and cut it off Be. but he spake of a 〈◊〉 summe and remainder before and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here interpreted the count be the Lord will make a short count a short word Be. L. V. a concise matter Be. in he earth 29 And as Esaias said before except the Lord of hostes had left vs a seede a remâ—nt S. we had beene as Sodome and had beene like vnto Gomorrha 30 What shall we say then That the Gentiles which followed not righteousnesse haue apprehended V. Be. L. attained vnto G. obtained B. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehended righteousnesse euen the righteousnesse which is of faith 31 But Israel which followed the lawe of righteousnesse hath not attained o come Be. V. L. vnto the lawe of righteousnesse 32 Wherefore because they sought it not by faith but by the workes of the lawe by the workes L. det for they haue stumbled at the stumbling stone 33 As it is written behold I lay in Sion a stumbling stone and a rocke of offence and euerie one that beleeueth on him Gr. in him G. shall not be ashamed confunded L. 2. The Argument Method and Parts VVHereas the Apostle had made mention before
Quest. 9. Of the excellencie of the Israelites and of true nobilitie 1. The nobilitie of the Israelites diuersly appeareth 1. one thing that maketh a nation noble is to haue genus purum impermixtum to come of a pure and vnmingled stockes as the Athenians boasted that they came of themselues without the mixture of any other nation but it was most true of the Hebrewes they were descended of Abraham and ioyned not in marriage but with themselues 2. that is counted a noble nation which hath a perfect gouernement within it selfe and liue by their owne lawes as the Hebrewes did who had their lawes giuen them of God 3. they were also of great antiquitie 4. and many excellent and worthie men came of that nation 2. Some make small account of nobilitie and vrge much that saying of Iphicoabes who beeing but a coblers sonne grewe to be a famous captaine which beeing obiected vnto him answeared meum genus à me incipit tuum in te definit my nobilitie beginneth in me and thine endeth in thee and nobilitie they say is but an outward thing euen as the garments and robes of honour which make not a man honourable Contra. 1. True it is that vertue without nobilitie is more commendable then nobilitie without vertue but when vertue is incident to them that are descended of a noble race it is so much the more glorious 2. some may much degenerate from their noble ancestours as corne and stockes transplanted may growe wild as of such as haue beene ingenious and valorous may descend cruell and sauage ympes as the posteritie of Alcibiades so degenerated and of such as were gentle and affable may some come that are dull and blockish as the ofspring of Cymon and Socrates 3. yet there is a threefold priviledge to be descended of noble and worthie parents 1. there doe remaine some seedes of generous mindes which one way or other will in time shewe themselues in the posteritie 2. the example of the vertues of the ancestours is much to mooue and encline the posteritie 3. and beyond all this the Lord hath promised to be the God of the faithfull and of their seede to a thousand generations so that they which are descended though diuerse degrees off from true noble progenitors are beloued of God for their fathers sakes Quest. 10. Of the meaning of these words v. 5. who is God ouer all blessed for euer 1. Erasmus is blamed both by Protestants as Beza and Papists as Tolet annot 9. for â—â—tering and changing the reading of this verse making this the sense God who is ouer all be blessed for euer and will not haue this clause referred to Christ but that the Apostle doth conclude generally with a doxologie giuing praise vnto God likewise he thinketh that this word God is inferted vrging that neither Hillarie hath it in Psal. 122. not Cyprian lib. 6. 〈◊〉 Iudeos whereas notwithstanding Origen Chrysost. Theophyl and generally all expositors doe so read and manny of them vse this place to prooue the diuinitie of Christ. 2. S. Paul concludeth with this doxologie for two reasons 1. both as Chrysostome saith to set forth the praise of Christ whom the Iewes blasphemed 2. and as Haymo to shewe that although he was sorrie for the reiection of the Iewes yet he gaue thanks to God for all and rested in his good pleasure Quest. 11. Of the meaning of these words v. 6. all they are not Israel which are of Israel The Apostle here answeareth an obiection that if it so be that the Israelites are cast off and forsaken then it should seeme that the word of God is of no effect and his promises made void hereunto the Apostle maketh answear by a distinction of the Israelites that some are so onely in respect of their carnall generation some are the true Israelites which are the children of the promise and of the faith of Abraham But here is some quâ—â—â—ion about the scope and purpose of the Apostle 1. Some thinke that the Apostle intendeth chiefely to prooue the vocation of the Gentiles that they are the true Israel of God and so the promises of God are not made void and these make the example of Izaak onely typical thereby shadowing forth the difference betweene the true beleeuers and those onely which haue the outward calling to this purpose Chrysostome who applyeth this example to the Gentiles which are called by the word and regenerate by baptisme so the oÌ„rdinar gloss and Tolet annot 16. But if the Apostle intended onely to shew by this distinction the calling of the Gentiles he had not sufficiently answeared the obiection which concerned the promises made to the Israelites his kinred after the flesh 2. Neither yet is the Apostles scope to be restrained onely to the nation of the Iewes as Pet. Martyr seemeth to thinke Israelitico populo promissionem propositam fuisse indefinite that the promise was propounded indefinitely to the people of Israel which came of Abraham after the flesh c. and therefore he misliketh Chrysostomes application to the Gentiles for it is euident that the Apostle in the end of the chapter treateth of the vocation of the Gentiles whereunto he maketh a way by this distinction 3. So then vnder the name of the true Israel of God the Apostle comprehendeth those which did imitate the faith of Abraham whether they were of the flesh and carnall generation of Abraham or not Gryneus And Haymo maketh three kind of children of Abraham some are secundum fidem gratiam both according to faith and the flesh as the beleeuing Iewes some onely according to the flesh as the incredulous Iewes some according â—o faith but not in the flesh as the beleeuing Gentiles 4. Tolet well obserueth annot 16. that S. Pauls answear is not to the former obiection that Gods promise tooke effect in some of the Iewes though not in all to whom it was made for then in part it had not taken effect but the promise was made onely to the true Israelites and so in all them to whom it was made it was effectuall 5. And whereas the Apostle bringeth in the example of Isaac to prooue that all are not the children of Abraham that are of his seed because Ismael was also of Abrahams seed but was not the heire of promise it must be obserued that neither all that descended of Israel were excluded from the promise for of him came many beleeuing Gentiles nor all included within the promise that came of Izaak for then all of Israel should be the true Israel But these two are propounded as examples Ismael onely of thoâ—â— which are borne according to the flesh and Izaak of those which are borne not by the force of nature but by promise and grace Quest 12. Of the meaning of these words v. 10. and not onely c. but also Rebecca c. 1. This is an imperfect speach and not onely and therefore somewhat must be supplyed some therefore insert thus and
the heathen that they were not called in respect of any such will or endeauour but as well the calling and running of regenerate as vnregenerate men are here excluded from beeing any cause of election 5. Neither are those words to be deuided as though the willer were one and the runner an other but the things onely are discerned by willing is vnderstood the inclination and endeauour of the minde by running the externall workes and labour Gryneus 6. And here the nominative case must be supplied which Beza will haue to be election that it is not in the willer or runner and so Pareus Haymo supplieth the will is not of the willer nor cursus the running of the runner Pet. Martyr better vnderstandeth both that two things are here implied that neither election is in respect of any thing in man neither that he hath power to will or runne of himselfe 7. And Beza well interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that willeth not volentis of the willing to take away all ambiguitie least the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God might be thought to be supplied in the two first as well as in the last as though the sense should be this It is not of God that willeth or runneth but that sheweth mercie 17. Quest. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 1. Photius in Oecumen vnderstandeth it of the raising vp of Pharaoh to the kingdome so also Rupertus Taitiens I haue raised thee scilicet in regnum that is to the kingdome so also the Rhemists in their annot and Vatablus But the Apostle goeth further then to the time of Pharaohs comming to the kingdome 2. Chrysostome so also the Septuag and Chalde paraphrast doe refer it to the sauing and keeping of Pharaoh aliue from the plagues of Egypt that Gods power might be shewed in him and to the same purpose Ambrose whome the ordinarie glosse followeth thus expoundeth I haue raised thee vp cum apud Deum mortum esses beeing in effect dead before God in suffering thee to liue c. But many beside Pharaoh were so reserued from the plagues of Egypt 3. some vnderstand it permissive that God is saide to haue raised him vp in permitting Pharaoh to rage against his people permittendo non agendo by permitting not acting or doing any thing Rupertus before alleadged and these thinke that good things are done volente Deo God beeing willing mala permittente and euill by his permission onely But Pet. Martyr here well sheweth that euen permission also is not without the will of God and that euen good works belong vnto Gods permission as Heb. 6.3 This will we doe if God permit and this word of raising vp sheweth more then a permission onely 4. Some referre it vnto the meanes as the signes and wonders whereby Pharaoh was further hardened so their meaning is that God did raise him vp occasionaliter by ministring occasion onely as Anselme excitavi te quasi sopitum per mea signa I did raise thee vp or awake thee by my signes as a sleepe to the same purpose Lyranus abusus est signis he abused the signes which were sent to bring him to repentance Haymo much differeth not duritiam cordis manifestavi I manifested or made knowne by this meanes the hardnes of thy heart But the Apostle ariseth yet higher to the counsell and purpose of God he staieth not onely in the externall and secondarie meanes 5. Beza and Gryneus vnderstand it of the creating of Pharaoh that he had made and created him to that ende but the Apostle as before in the example of Esau and Iacob so here speaketh of the purpose and counsell of God which went before their creation and birth 6. Pet. Martyr hath this note by the way that God might raise vp in Pharaohs minde vehementem cogitationem de tuendo regno a vehement cogitation or thought to defend his kingdome but he by his owne corruption turned this cogitation into malice against the people of God But this doth not fully satisfie for the counsell and purpose of God concerning Pharaoh was long before the raising or stirring vp of any such cogitation 7. Neither must this be referred so vnto God as to make him the efficient cause of stirring vp the malice of Pharaoh as Pererius slandereth the Protestants to affirme that God stirred vp Pharaoh that is fecisse eum it a obduratum in malo c. to haue made him so obdurate in euill that by punishing of him diuersly he might take occasion to set forth his power and glorie Perer. disput 9. numer 50. But farre be it from vs to make God the author of euill or the proper cause of any ones hardnes of heart we are further off from this blasphemous assertion then the Romanists themselues 8. Neither doe we restraine this onely to Gods decree of the reiection and reprobation of Pharaoh as though God had ordained Pharaoh to this ende to shew his disobedience that thereby Gods power might appeare as Bellarmine imputeth this opinion to Calvin and Pet. Mart. Deum absolute Pharaonem excitasse c. that God absolutely had raised vp Pharaoh to resist him before any foresight at all of his sinne for God doth not ordaine or appoint any vnto sinne Neither hath Calvin any such saying his words are these God raised vp Pharaoh to this ende vt dum ille contumaciter diuinae patientiae resistere nititur that while he seeketh to resist obstinately the power of God he beeing subdued and brought vnder might shew how invincible the arme of God is Pet. Martyr also thus writeth I haue raised the vp to this end to afflict my people mihi resisteres and to resist me that my power might be seene in thee Neither of these affirme that God raised vp Pharaoh to this end to resist him but the end was the demonstration of Gods power by his obstinacie and disobedience which God procured not but ordered it so that his glorie and power might be set forth by it 9. Wherefore for the right vnderstanding of this place there are foure things to be considered which will deliuer God from all suspition of iniustice 1. his absolute power to dispose of his creatures as it seemeth best vnto himselfe as they may best serue vnto his glorie he may take vnto himselfe and leaue whome he will and none are to say vnto him What doest thou Isa. 45.9 2. God did foresee the malice and obstinacie of Pharaohs heart whereby he fore-iudged him worthie of perdition as Habac. 1.12 the Prophet speaketh of the Chaldeans Thou hast ordained them for iudgement and established them for correction and in the next verse he speaketh of their wickednes wherefore dost thou looke vpon the transgressors 3. God by his secret working but most iust is said to stirre vp the spirit the wicked not by inclining their corrupt wills vnto euill but by his secret power ordering them to that end which he
of his clay to make thereof what vessels he thinketh good so God out of the same masse or matter whether it be considered in mans creation or transgression may diuersly dispose of his creatures they hauing all one and the same beginning as the vessels out of the same clay 23. Quest. Of the 22. v. What and if God would c. 1. What if God some will haue the 30. verse to answer vnto this what shall we say then c. but then the sense should be suspended too long Theodoret thus expoundeth if thou are desirous to know why God punisheth some c. know that he doth it iustly bearing with patience c. but here too much is inferted to make vp the sense some giue this sense quod Detu what doth God if he would c. but thus the order of the words is inverted which stand thus what if God would therefore the sense is thus best explaned if we vnderstand with Augustine if God would c. what wouldest thou then answer or obiect to God or with Calvin Beza Pareus who can accuse God of iniustice c. 2. Concerning the occasion of the words it is this whereas the Apostle before insisted vpon Gods absolute right and power ouer his creature to dispose of it at his pleasure as the porter doth his clay least that the prophane might haue taken occasion hereby to haue accused God of tyrannie that he should cast off some vnto euerlasting destruction of his owne will now he sheweth that Gods purpose in reiecting some and electing others is grounded vpon most iust reasons for none are cast off but worthily for their sinne and so the Apostle here toucheth the reasons both why some are cast off others elected there are three reasons rendred of the former because they are vessels of wrath that is God is iustly offended with them for their sinnes then he sheweth his power in iudging them and further they abuse Gods patience and therefore are iustly punished the cause why God electeth others is for the setting forth of the riches of his glorie 3. Where they are called vessels some of wrath some of mercie we are to consider that this word vessel is vsed in a threefold respect naturall ciuill spirituall and eternall in the first respect the bodie is said to be a vessell with relation to the soule because it is as the vessel thereof as the Apostle saith 1. Thes. 4.4 Let euery one know how to possesse his vessel in holines in the Second some are said to be vessels in respect of their calling publicke as Paul was Gods chosen vessel to carie abroad his truth Act. 9.15 priuate as the woman in the family is called the weaker vessel 1. Pet. 3.7 But here they are called vessels in respect of Gods eternall purpose that some should be ordained for wrath for euer some for euerlasting glorie 4. But where the Apostle saith to shew his wrath Origen here hath a note somewhat curious he obserueth that in Scripture the Lord is said to manifest his wrath but his goodnes he hideth as Psal. 31.29 How great is thy goodnes which then hidest for them that feare thee c. and the reason he saith is this because it is expedient for men esse sub 〈◊〉 irae to be vnder the feare of Gods wrath c. But the word tzaphan vsed in that place signifieth as well to lay vp as hide and in this place the Apostle speaketh as well of the declaring of the riches of Gods glorie toward the vessels of mercie as of manifesting his power towards the vessels of wrath 5. Now whereas the Apostle calleth as well the reprobate as the elect the vessels of God the one of his mercie the other of his wrath thereby we see that God vseth them both as his instruments though not in the same manner for he powreth of his grace into the vessels of mercie and so maketh them fit instruments for himselfe the other he vseth also not by infusing that euilnes vnto them which they haue but by moderating ordering and ouerruling the same as it pleaseth him 6. We must also consider that there are two kinds of vessels of wrath there are some such in respect of their present state which may become vessels of glorie such was Paul some are vessels of wrath in the eternall decree of reprobation as Iudas was and those the Apostle speaketh of here Quest. 24. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 1. Whereas the vessels of wrath are said to be prepared in the passiue but it is said in the actiue God hath prepared the vessels of mercie Ambrose as Pet. Martyr citeth him ascribeth the first vnto God that the vessels of wrath are prepared to destruction and Bâ—â—r thereunto consenteth but the preparation of the vessels of mercie he referreth to Gods prescience whereas God did not onely foresee but ordained also the vessels of mercie but seeing that the one is vttered in the passiue the other in the actiue the vessels of wrath are not so prepared of God as the vessels of mercie are 2. Chrysostome goeth an other way for he thinketh that the vessels of wrath are made so propria iniquitate by their owne iniquitie and the vessels of mercie are made propria benevolentia by their owne good will and he addeth licet potior pars sit Dei modicum tâ—â—â—s ipsi attulerunt for although the better part be Gods yet somewhat they bring of their owne and Origen thinketh that they are called vessels of mercie quia seipsos emundaverunt c. because they haue purged themselues from the filthines of sinne But in that they are called vessels of mercie and God is said to prepare them it is euident that it is onely in God mercie that calleth them and God prepareth them not themselues 3. But this is the reason of this different speach because the vessels of mercie God onely hath prepared they haue nothing of themselues but the vessels of wrath are partly prepared of God partly of themselues and of Sathan if we consider the nature of these vessels they were created of God or the end it is also ordained of God but in respect of their sinne they are prepared of themselues by the corruption of their owne nature and by the malice of Sathan So they are neither wholly prepared of God to destruction nor of themselues but partly by both as hath beene shewed See Pareus dub 18. Quest. 25. Of the testimonie cited v. 21. out of the Prophet Hosea 1. Concerning the allegation of the words there is some difference for both the order of them is inverted and the words themselues somewhat altered for that clause which the Apostle putteth last is first in that place Hos. 1.23 and where the Apostle saith I will call her beloued which was not beloued the Prophet saith I will haue mercie on her that was not pitied S. Peter in alluding to this
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
a strange tongue in their seruice 2. Now God was called the Lord of Sabaoth 1. some thinke in respect of the starres and host of heauen which the heathen worshipped to shew that he was superior to the gods of the heathen 2. some vnderstand the Angels by these hosts Lyranus 3. some Angels Men and Deuils and therefore the Prophet doth say thrice holy holy holy Lord God of Sabaoth Isay. 6. Gorrhan 4. some thinke that there is a relation to the hostes of the Israelites in the middest whereof the Arke went in the wildernes 5. But rather generally here must be vnderstood the whole host of heauen and earth Mar. as Gen. 2. ◠and not onely in respect of the number of them but propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the decent and comely order wherein all things were made Faius 6. and this title is giuen vnto God in the old Testament not in the New to signifie that the law was then data in timore giuen in feare but in the new in loue Hug. 28. Quest. What is vnderstood by seede 1. Origen by this seede vnderstandeth Christ who as the seede is left in the earth so he was to be buried and rise againe and so fructifie to the euerlasting good of his Church but for this seede we had all beene as Sodome still in our sinnes Iunius in his parallels vpon this place misliketh not this application to Christ thinking that whereas the Prophet hath the word sarid remnant the Apostle of purpose turned it seede with reference to Christ that came of the Iewes but Beza and Martyr reiect this as not agreeable to the scope of the Apostle here 2. Photius in Oecumen vnderstandeth the Apostles but for whose preaching the whole world had beene left in their sinnes as Sodome 3. Gorrhan interpreteth this seede to be the word without the which we had beene as Sodome and Gomorrha paret essemus in poena quia similes in culpa we should haue beene equall in punishment because like in sinne glosse ordinar 4. But the Prophet hath relation to the ouerthrow and destruction of Sodome and Gomorrha wherein there were none left Chrysost. saue onely Lot and his companie who were strangers and so not of the citie so without Gods mercie the people had beene vtterly destroied in the captiuitie of Babylon if the Lord had not reserued a remnant to himselfe and so when Christ came to offer them spirituall deliuerance the whole nation generally refused him onely a small number cleaued vnto Christ thus Martyr Pareus 29. Quest. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 1. Whereas this might seeme a strange paradox that they which seeke righteousnes should not haue it and they which seeke it not obtained it Origen thinketh here by a distinction to dissolue this knot it is one thing saith he sectari to follow which is vnderstood of a prescript forme of doctrine such as the written law was which the Gentiles had not and therefore could not follow it it is an other thing to follow the law of nature which the Gentiles had and followed but the Apostle here speaketh not of any law which the Gentiles followed at all but that they obtained that which they neither sought not followed 2. Chrysostome thinketh that the Apostle sheweth here the reason of the electing of the Gentiles and reiecting of the Iewes namely the faith of the one and the incredulitie of the other But these are not the causes of the decree of election and reprobation but the effects for three things the Apostle treateth of in this chapter concerning election and reprobation of the beginning thereof in Gods decree of the ende which is the glorie of God which two the Apostle hath handled hitherto and of the meanes saith of the one and incredulitie of the other which the Apostle toucheth here 3. Tolet here distinguisheth betweene the law of righteousnes and righteousnes it selfe the Iewes followed the law but not righteousnes because they did not the works of the law but abounded in sinne but it is euident that the Apostle by the law of righteousnes vnderstandeth the perfection which the law required which were the works of the law vnto the which the Iewes attained not 4. Some by the law vnderstand onely the ceremonies and rites of the law by obseruing whereof the Iewes could not attaine vnto righteousnesse but it is euident that throughout this epistle the Apostle vnderstandeth euen the workes of the morall law as c. 7. he directly maketh mention of that law whereof one precept is thou shalt not lust 5. Some make a difference here betweene iustitiam legis ex lege the iustice of the law and iustice by the law the iustice of the law is such workes which the law requireth but the iustice by the law is such workes as men doe according to the prescript of the law of their owne strength without faith the Apostle reiecteth this in the matter of iustification but not the other to this purpose Bellarmine lib. 1. iustificat c. 19. And so the Apostle here saith that the Iewes sought the law of righteousnesse but while by their owne power they sought to fulfill it they could not attaine vnto it he alleageth to this purpose Angustine who saith iustitiam legis non implet iustitia quae ex lege est c. the righteousnesse which is of the law fulfilleth not the righteousnesse of the law c. and the righteousnes by the law he interpreteth to be that quam homo suis viribus facit c. which a man doth by his owne strength But 1. it is euident that the Apostle indifferently vseth these phrases the righteousnesse of the law and by or from the law as he taketh the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Rom. 3.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or from God Phil. 3.9 for one and the same so whether we say the righteousnesse of faith which the Apostle calleth the law of faith Rom. 3.27 and the word of faith Rom. 10.8 or the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through faith there is no difference but in words 2. Origen hath the like curious distinction vpon these words of the Apostle Rom. 3.30 who shall iustifie circumcision of faith and vncircumcision through faith betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith he maketh this difference that to be iustified ex fide of faith is to beginne with faith and end with works and to be iustified through faith is to beginne with works and end with faith c. whereas the Apostle intendeth one and the same manner of iustification the like curiositie there is in this distinction betweene the righteousnesse of the law and by the law 3. And the verie words of the Apostle They followed the righteousnesse of the law shew as much which he interpreteth afterward They sought it by the workes of the
Trinitie concurreth in their diuine power and essence as they are one God yet with a speciall relation to their persons as God the Father Sonne and holy Ghost both created redeemed the world and sanctifie the elect but the worke of the creation is specially ascribed to the person of the Father the redemption to the person of the Sonne the worke of sanctification to the person of the holy Ghost considered together with their infinite and omnipotent Godhead Quest. 17. Whether to beleeue in the heart be not sufficient vnto salvation without confession of the mouth v. 10. With the heart man beleeueth vnto righteousnesse and with the mouth he confesseth to salvation 1. Lyranus thinketh that the Apostle onely giueth instance here of those which are in casis mortis at the point of death in whom it is sufficient to beleeue and confesse when they haue no time to worke But the Apostle describeth one generall way and rule whereby all are iustified 2. The Greeke scholiast thinketh that whereas the beleefe of the heart is sufficient yet mention is made of confession in two respects both in regard of others which by this confession are to be instructed and the time of persecution when it is necessarie to make publike confession of the faith But this which the Apostle requireth is to be performed of euerie beleeuer and at all times 3. Bellarmine inferreth out of this place fidem non sufficere ad salutem that faith is not sufficient vnto saluation but that the confession of the mouth and other works are also required as causes concurring vnto saluation which place he saith is so euident that in the colloquie at Altenburge one for ad salutē to saluation would haue put de salute of saluatiō But we are not driuen to such a straight as to vse any such shift we will send Bellarmine to his auncient Cardinal Tolet who vpon this place thus writeth oris confessio nos non iustificat à peccato c. sed iustificati tenemur eam palam profiteri c. the confession of the mouth doth not iustifie vs but beeing iustified we are bound publikely to professe it that we may obtaine euerlasting saluation c. confession then of the mouth is not required as a cause of saluation because it is no part of iustificatiō but as a necessary effect that followeth 4. Pet. Martyr thinketh that by saluation here is not vnderstood as in the former verse the remission of sinnes but vlteriorem perfectionem a further degree of perfection in them that are iustified as the Apostle in the same sense biddeth vs to works out our saluation with trembling and feare Phil. 2. so also Gorrhan interpreteth ad salutem to saluation ad salutis perfectionem to the perfection of saluation But this were to giue way vnto them which ascribe onely the beginning of saluation vnto faith and the perfection vnto works 5. Wherefore the Apostle maketh not here confession the cause of saluation as beleefe is of iustification but faith is the cause also of confession which is required not as a cause but tanquam medium as a way and meane vnto saluation for iustification and saluation are here to be considered as the beginning and ende by faith we are iustified which faith must bring forth liuely fruits as the confession of the mouth and the profession of the life before we can attaine to saluation to this purpose Pareus dub 8. likewise M. Calvine saith the Apostle sheweth onely how a true faith may be distinguished from a fained faith the faith which iustifieth must be such a faith as bringeth forth liuely fruits as the franke confession of the mouth And Beza addeth that the Apostle maketh faith and beleefe here the cause both of iustification and of saluation because the confession of the mouth to the which saluation is ascribed is an effect and fruit of faith and so according to that rule in Logike causa causae est causa causati the cause of the cause is the cause of that which is caused by that cause And so as Beza well concludeth confession is via qua pervenitur the way whereby we come vnto eternall life as also other good workes in the life are the way but not the cause which as Origen collecteth are here also included vnder confession for he can not confesse Christ to be risen from the dead which doth not walke in newnes of life as the Apostle saith which God hath ordained for vs to walke in them Eph. 2.10 now we vse to walke in the way 18. Quest. Of these words Whosoeuer calleth vpon the name of the Lord shall be saued v. 13. 1. The word here translated saued in that place of the Prophet Ioel 2.32 signifieth to be deliuered which in effect is all one the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be saued doe put the consequent for the antecedent for he that is deliuered shall consequently be saued the Prophet there prophesieth of the spirituall benefits which the Church of God should receiue by the Messiah and so we are here to vnderstand not any temporall but a spirituall and eternall deliuerance 2. This sentence is brought in by the Apostle vpon these two occasions both to prooue his former generall proposition that God is rich in mercie to all both Iew and Gentile for the Prophet generally saith whosoeuer excluding none whether Iew or Gentile Calvin as also the Apostle sheweth the difference betweene the iustice of the lawe which requireth doing and the iustice of faith which requireth nothing but beleeuing and confession in the invocating of the name of God Melancth 3. Calleth 1. Gryneus thinketh that invocation the principall part of the worship of God is here taken for the whole as also Origen saith invocare nomen adorare Deum vnum to invocate the name of God and to worship God are one and the same But as Pet. Martyr thinketh invocation here rather is taken properly for the prayers of the faithfull 2. neither doth he speake of any invocation but of that which is in faith whereof the Apostle maketh mention 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy Ghost so the ordinar gloss he that prayeth invocateth but this he can not doe nisi prius credat vnlesse he beleeue before 4. Shall be saued He saith not he shall obtaine that which he prayeth for for many times one may pray ignorantly for that which is not meet for him but yet by his faithfull prayer he shall come vnto saluation Mart. 5. By the name of the Lord Origen well vnderstandeth Christ Iesus as he sheweth by that place of S. Paul 1. Cor. 1.3 with all that call on the name of our Lord Iesus and he further thus inferreth if that Enoch Moses Aaron did call vpon God and he heard them sine dubio c. without doubt they called vpon the Lord Iesus and Gorrhan giueth this reason why Christ is said to be the
signifieth of it selfe to evangelize that is so bring good tidings so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abūdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
in seeking asking invocating as here the Apostle saith lib. 1. de iustific c. 17. Contra. 1. The Apostle saith not neither can it be concluded out of his words that we are saued by calling vpon God but invocation is a sure note and argument of saluation because it is an euidence of their faith whereby they are iustified and saued 2. but faith iustifieth onely passiuely as it apprehendeth Christ not actively in respect of the work and merit thereof for we are iustified by the righteousnes of God by faith in Christ Rom. 3.22 but the act and work of faith is a part of mans righteousnes not of Gods therefore so faith iustifieth not but as it apprehendeth the righteousnes of God in Christ See further Synops. Centur. 4. err 53. Controv. 17. That faith onely iustifieth not invocation Bellarmine out of this place whosoeuer calleth c. would confirme an other of his errors that faith pro parte sua for it part iustifieth if other things be not wantings for saluation is here ascribed to invocation lib. 1. de iustif c. 12. Contra. 1. The same answer may suffice for here saluation is not ascribed vnto invocation neither doth the Apostle shew how but who they are which shall be saued namely they which call vpon him which is an act and effect of faith for without faith there is no invocation the argument then followeth not they which call vpon God shall be saued therefore for their calling vpon God they shall be saued for this were like as if one should reason out of these words of S. Paul Act. 27.31 Except these abide in the shippe ye can not be safe all that did abide in the shippe were safe therefore because they did abide in the shippe they were safe for the shippe brake and some were saued by swimming some vpon boards and other pieces of the shippe Controv. 18. Against the invocation of Saints v. 14. How shall they call on him in whom they haue not beleeued c. This place is strongly vrged against the Popish inuocation of Saints by our Protestant writers as Pareus Faius and others for if we are to call vpon none but in whom we must beleeue and we are onely to beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in mee it followeth that God onely must be called vpon The Rhemists in their annotation here answer by a distinction of beleefe that none can inuocate Christ as their Lord and Master vnlesse they beleeue him so to be but they may trust also in Saints that they can helpe them and so also may beleeue in them as their helpers and this phrase they say to beleeue in men is found in Scripture as Exod. 14.31 they beleeued in God and in Moses for so it is in the Hebrew Contra. 1. Seeing the Scripture curseth him that trusteth or putteth any confidence in man Ierem. 17.5 how can Papists escape this curse that are not ashamed to professe their trust and confidence in man 2. though that in the Hebrew phrase the preposition beth which signifieth in be vsed yet it is no more then is expressed in the Latine phrase in the datiue case and so the Latine translator well obserueth crediderunt Deo Mosi they beleeued God and Moses the meaning is no more then this that they beleeued Moses as a true Prophet of God that it came to passe as he had foretold 3. and seeing all our faith and confidence must be grounded vpon the Scripture but in the Scripture men haue no warrant to trust in Saints that they can helpe them this is but a vaine confidence 4. Neither are there diuers kinds of a religious beleefe and confidence there is a ciuill kind of assurance which is the good perswasion that one may haue of another but all our religious beleefe must be onely setled vpon God 5. And so to conclude Augustine saith in Psalm 64. non potest esse Deo grata oratio quam ipse non dictavit c. that prayer cannot be acceptable to God which he that is Christ hath not indited But Christ hath not endited any praier vnto any but vnto God onely therefore that forme of prayer is onely acceptable to him See further hereof in D. Fulkes answer to the Rhemists vpon this place Controv. 19. That we must pray with confidence and assurance Mr. Calvin also vpon these words how shall they call on him in whom they haue not beleeued c. confuteth the opinion of the schoolemenâ— qui se dubitanter Deo offerunt which doubtfully offer their prayers to God and so Bellarmine saith that it is not necessarie for a man in his prayer to beleeue and be perswaded that God will heare him lib. 1. de â—onis operib c. 9. Contra. But the Apostle here requireth an assured beleefe in him that prayeth and our Sauiour saith Whatsoeuer ye desire when ye pray beleeue that ye shall haue it and it shall be don vnto you Mark 11.24 See further Synops. Centur. 4. err 88. Controv. 20. Against the vaine pompe of the Pope of Rome in offering his feete to be kissed v. 15. How beautifull are the feete c. This maketh nothing at all to countenance the pride of the Romane Antichrist who hath offered his feete to be kissed of Kings and Emperours 1. the Prophet first and the Apostle following him meaneth not any such particular gesture to be offered to the feete but by a figure is vnderstood the reuerence due to the person of those which preached the Gospel and this rather confoundeth the pride of the Pope and his Cardinals that ride in state on their trapped horses whereas the Apostles trauailed on foote preaching as they went and therefore it is saide how beautifull are the feete 2. and this honour is onely belonging to them which preach the Gospel but the Pope and his Cardinals are so farre from preaching the Gospel that they by all meanes suppresse it and persecute with sword and fire the professors of it Martyr See hereof more Synops. Centur. 2. err 29. Controv. 21. Against humane traditions v. 17. Faith commeth by hearing and hearing by the word of God c. Hence it is euident that nothing must be preached but the word of God and that saith onely is builded thereupon all humane traditions must giue place and whatsoeuer is vrged beside the word of God The Papists indeed are not ashamed to call their traditions verbum Dei non scriptum the word of God not written which is not farre from blasphemie to make their own inuentions and traditions equall with the word of God which is not to be found but onely in the Scriptures for the word of God is certaine we know who is the author thereof it is consonant to it selfe and remaineth for euer but their traditions are of obscure and vncertaine beginning they are contrarie to themselues and are chaungeable Basil hath this notable testimonie concerning the authoritie of the Scriptures calling it the
minui his bountie and riches is not diminished by his giuing God hath enough in store for all it is therefore called the deepenes of his riches c. 11.33 the bottome whereof can neuer be sounded nor the fountaine drawne drie 5. Observ. Of the reverent respect which should be had vnto the Ministerie and Ministers of the word v. 15. How beautifull are the feete seeing the Ministers of the Gospel doe bring vnto vs the tidings of saluation and of peace with God they ought to be more welcome vnto vs then they which bring vs newes of any worldly treasure whatsoeuer and herein appeareth how earthly minded men of this world are that haue no more regard vnto those who are the messengers of God for their soules health that whereas in euery profession the Ministers thereof are honoured as the Pagans did highly esteeme their idolatrous sacrificers the Turks their Musulmen which are their Priests the Papists their Masse-priests yet among Protestants their Ministers and Preachers are of least regard vnlesse it be among those few that receiue comfort by their ministerie 6. Observ. Against titulant Ministers which haue the name onely and not the thing v. 15. How beautifull are their feete which bring glad tidings of peace c. It is required men of Ministers that if they would be honoured as Messengers they should bring the Message with them that is to preach good things vnto the people this then maketh for the reproofe of idle or vnsufficient ministers that either can not or will not preach to the people where is now their loue vnto Christ seeing they feede not his flocke as Christ said vnto Peter louest thou me feede my sheepe c. Ioh. 21. 7. Observ. Of the necessitie of the preaching of the word v. 17. Faith commeth by hearing c. Where then there is no preaching of the word of God there can be no hearing where no hearing there no faith this sheweth the miserable state of those people which want the ordinarie ministrie and preaching of the word of God how can they but fall into the ditch that either haue no guides or those but blind for the Scripture saith where there is no vision there the people decay Prou. 29.18 where are no Prophets ordinarie or extraordinarie there the people must perish Chrysostome compareth the word of God and the preaching thereof vnto oyle and faith as the lampe without the word preached faith decayeth as the lampe without oyle is extinguished The consideration hereof should mooue Christian Magistrates which are the chiefe pastors of the Lords inheritance to prouide that the people be euerie where taught and the people themselues should be incited chiefely to seeke for the foode of their soules CHAP. XI 1. The text with the diuerse readings v. 1. I say then I demaund G. hath God cast away his people God forbid Let it not be Gr. for I also am an Israelite of the feede of Abraham of the tribe of Beniamin 2 God hath not cast away his people which he knewe before from the beginning S. knowe ye not what the Scripture saith of Elias V. Be. B. G. to Elias S. in Elias L. the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in but it is taken as the Hebrewe preposition beth is to signifie de of how he communeth with God cryeth S. maketh intercession L. V. B. yet he doth not pray against Israel but onely communeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Israel saying 3 Lord they haue killed thy Prophets and digged downe thine altars and I am left alone and they seeke my life 4 But what saith the answear of God the diuine answear Gr. Be. L. it was said vnto him in revelation S. vnto him I haue reserued left Gr. vnto my selfe seuen thousand men which haue not bowed the knee and worshipped S. ad vnto before L. ad Baal that is the image of Baal V. Be. 5 Euen so then at this present time is there a remnant a reseruation Be. according to the election of grace of God L. ad 6 And if it be of grace it is no more of works or els were grace no more grace but if it be of works it is no more grace or els worke were no more worke this clause is omitted in the vulgar latine 7 What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened B.G. blinded L.S.V.B.P. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to harden as Ioh. 12.40 he hath blinded their eyes and hardened their hearts 8 According as it is written God hath giuen them the spirit of slumber of compunction L.V.S.A.P. of commotion S. of remorse B. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth compâ—â—ction but because they which are in a deepe slumber can not feele though they be pricked it signifieth here rather slumber the cause beeing taken for the effect eyes that they should not see and eares that they should not heare vnto this day 9 And Dauid saith Let their table be made for a snare and for a net or trappe B. and for a stumbling blocke a scandale Gr. and for a recompence a retalion Gr. a requitall vnto them 10 Let their eyes be darkned that they see not and bow downe their backe their thigh S. alwaies 11 I say then I demaund G. haue they stumbled that they should fall God forbid but thorough their fall sinne L. saluation commeth vnto the Gentiles to prouoke them to emulation to follow them G. 12 Wherefore if the fall of them be the riches of the world and the minishing condemnation S. of them the riches of the Gentiles how much more shall their abundance be 13 For I speake to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie my ministerie office G.B. 14 If by any meanes I might prouoke vnto emulation provoke B. provoke to follow G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prouoke vnto zeale or emulation and might saue some of them 15 For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead 16 For if the first fruits be holy so is the whole lumpe and if the root be holy so are the branches 17 And though some of the branches be broken off and thou beeing a wild Oliue tree wast graft in for them and made partakar of the roote and fatnesse of the Oliue tree 18 Boast not against the branches and if thou boast thou bearest not the roote but the roote thee 19 Thou wilt say then The branches are broken off that I might be graft in 20 Well thorough vnbeleefe they are broken off and thou standest by faith be not high minded but feare 21 For if God spared not the naturall branches take heede least he also spare not thee 22 Behold therfore the kindnes benignitie B.S. bonniâ—fulnes G. goodnes L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seueritie of God toward them which haue fallen
inconuenience that if grace be ioyned with workes then worke were no more worke for if the reward be of grace it is not by the merite of the worke and the assumption and second part he prooueth by an other absurditie for then grace should be no more grace for that which is giuen to the merit of the worke is giuen of debt not of fauour as before the Apostle reasoned c. 4.4 this clause then is neither impertinent nor yet superfluous 3. This place of the Apostle meeteth with diuerse cauills 1. The Greeke scholiast saith that we need no workes to come vnto Christ sed sola voluntas mentis intentio sat est the will and intention onely of the mind is sufficient But I aske this will and intention whether it is Gods worke or mans if it be Gods worke as the Apostle saith that God worketh both the will and the deed Phil. 2.13 then is it of grace if it be mans then is it a worke but all workes are here excluded 2. beside this grace cannot be here vnderstood to be a thing infused into and inherent in man as the Romanists for then it were a worke Osiander but grace is here conceiued to be subiective in Deo in God as a subiect as worke is subiective in man as a subiect 3. Ghorrans conceit here hath no place that a worke may be said to merit and it shall be of grace because it meriteth of grace for the verie opposition betweene grace and worke one excluding the other alloweth no such permission 4. worke and grace may stand together but not as ioynt causes but workes must follow grace â—â— accepta gratia sit inanis that the grace receiued be not in vaine as Origen saith and though the reward follow works yet the merit of the work is not the cause but the grace fauour of God which hath appointed such a way and order that the faithfull after they haue wrought and laboured should be rewarded it is consecutio ordo a thing that followeth and an order which God hath appointed not any merit Mar. 4. Though the Apostle especially entreat here of election that it is of grace yet because the Apostles rule is generall ad totam salutis nostrae rationem extendi debet it must be extentended to the whole manner and way of saluation Calvin for as election is by grace not by workes Rom. 9.11 so our calling is by grace not by workes 2. Tim. 1.9 Who hath called vs with an holy calling not according to our workes our iustification also is by faith without workes Rom. 3.24.28 Quest. 8. How it is said Israel obtained not that he sought v. 7. The doubt is mooued because our B. Sauiour saith Matth. 7.7 aske and it shall be giuen you seeke and you shall finde c. 1. The answer is there are two kinds of seeking God a lawfull right and true seeking of God wherein must be considered both the manner which must be faith and the end which is to the glorie of God and the other seeking is not right which sayleth of either of these as the Iewes failed in both for they sought not righteousnesse by faith c. 9.23 and therefore missed of that which they sought for and beside they went about to establish their owne righteousnesse and would not submit themselues to the righteousnesse of God c. 10. 3. that is they sought their owne praise and glorie and not Gods and therefore it was no maruell if they failed of their desire 2. Like vnto those were they which sought and followed Christ Ioh. 6. but it was to haue their bellies filled and fed by him so Saint Iames saith c. 4.3 You aske and receiue not because ye aske amisse that you may consume it on your lusts in like manner the Prophet Hosea rebuked the old Israelites They shall goe with their sheepe and bullockes to seeke the Lord but they shall not find him because he hath withdrawne himselfe from them Hosh. 5.6 3. Chrysostome somewhat otherwise sheweth the reason why they obtained not that they sought Iudaeus sibi ipse repugnat c. the Iew is contrarie to himselfe for they sought righteousnes and yet when it was offered them they reiected it they looked for the Messiah and yet when he came they would none of him like as wanton children that call for bread and when it is giuen them they cast it away Quest. 9. Of these words v. 8. As it is written God hath giuen them the spirit of slumber whence it is taken 1. Origen is of opinion that these words can no where be found in the old Scriptures Ero hactenus invenire non potui I could not find them out yet saith he and therefore he thinketh that the Apostle addeth these words of his owne and followeth the sense of the Prophet rather then the words But if it were so the Apostle would not haue set this sentence before as it is written if it were not so written as it is here alleadged Erasmus thinketh that Saint Paul deliuereth the sense of that place Isai. 6.9 as likewise he doth Act. 28.27 but in that place there is no mention made of the spirit of slumber or compunction some thinke that the Apostle citeth not here any particular place but alludeth onely vnto the like places of the Prophet Isai as c. 19.14 The Lord hath mingled among them the spirit of errors ecclestic expos but that place is spoken of the Egyptians and therefore could not properly be applied by Saint Paul to the Iewes therefore I subcribe rather to Pareus and Tolet who thinke that this testimonie is taken out of two places of the Prophet Isai the first c. 29.10 the Lord hath couered you with a spirit of slumber the other part is found c. 6.9 2. But there is some difference both betweene the translation of the Septuagint and the Hebrew and betweene Saint Pauls citation and the Septuagint and betweene S. Pauls allegation and the originall 1. The Septuagint in that place Isai. 19.14 vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made them drunke with the spirit of slumber but in the Hebrew it is he hath couered of the word nasaph to hide or couer the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath giuen in the other place Isai. 6.9 the originall vseth the imperatiue moode make their hearts heauie and shut their eyes the Septuagint expresse it by the actiue applying it to the people they haue shut their eyes and so doth S. Luke cite it Act. 28.27 and Matth. 13.16 but Saint Paul referreth it vnto God he hath giuen c. as Ioh. 12.40 it is said he hath blinded their eyes wherein the Apostle followeth the sense of the Prophet for as Pet. Martyr well obserueth quod Dei imperio fit à Deo fieri dicitur that which is done by the commandement of God is said to be done by God 3. But there is some difference yet in the word tardemah slumber
which the Prophet vseth Isay 29.10 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction here much adoe is made about the signification of this word 1. Some take the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to mooue to drive and so interpret it spiritum commotionis the spirit of commotion perplexitie so the Syrian interpreter Anselme Faius but this should much differ from the Hebrew word which signifieth slumber commotion and rest or slumber are not one and the same 2. some doe take the other sense of the word compungo to pricke or peirce in which signification Chrysostome Theophylact Oecumenius by compunction vnderstand the setled obstinacie of the Iewes like as a thing nayled to a post moueth or stirreth not Haymo interpreteth it spiritum invidentiae the spirit of envie whereby they were offended at the calling of the Gentiles there are two kind of compunctions one is taken in the better part as Act. 2.37 they were pricked in their hearts to repentance so also the ordinar gloss and Lyranus vnderstand the envie of the Iewes to the doctrine of Christ but yet the reason appeareth not why the Septuagint should render the Hebrewe word tardemah slumber by a word signifying pricking or compunction 3. Therefore some are of opinion that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifieth soporem slumber as both Beza here and Tolet annotat 6. alleadge out of Hesychius who expoundeth it by an other Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest ease and he seemeth to deriue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of â—â—â— the night whereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe and of this his opinion that the Septuagint translate this place by a word signifying slumber Tolet bringeth three reasons 1. because the Hebrew word tardemah signifieth a dead sleepe or slumber which sometimes they render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 26.12 which is a kind of stupiditie senselesnes or astonishment which in effect is all one 2. Psal. 60.5 Thou hast made vs to drinke the wine of giddines there an other word targelah is vsed of the like signification with tardemah which is a kind of giddines or drowsines such as is in those that slumber which word the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they vse here 3. the words following eyes that they should not see and eares that they should not heare doe shew the effects of slumber or sleepe 4. But notwithstanding these coniectures seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compunction as not onely the Greeke interpreters Chrysostome Origen Theophylact Oecumenius who best knew the proper signification of the Greeke word do interpret but the Scripture also thereto beareth witnes as Act. 2.27 they are said to be pricked in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction is deriued I thinke this word fittest to be reteined yet in sense it is all one as if he should haue said the spirit of slumber whereof Osiander giueth this reason because they are as it were pricked and stirred when they are called to the Gospel as they which are indeed a sleepe are loath to be awaked Pareus addeth that the effect is put for the cause like as they which are fast a sleepe cannot with any stirring or pricking be awaked But I rather thinke that it is a metaphoricall speach because they which are pricked and so perplexed with griefe haue no sense of any other thing as Cyprian saith of some transpunctae mentis alienatione dementes they beeing madde and beside themselues in their pricked and pierced soule neglect to be cured and to be brought to repentance c. de orat dom so that the spirit of compunction is the same with a scared and cautherised conscience whereof the Apostle speaketh 1. Tim. 4.2 which is all one with a spirituall giddines or slumber and this answeareth to the word before vsed v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were hardened like as the hand which hath a hard skin drawne ouer feeleth not the pricke put vnto it 4. It is called the spirit of slumber or compunction which Haymo vnderstandeth to be the mind filled with envie but rather as Gods spirit worketh in vs euerie good grace so the euill spirit is the minister of wrath in the reprobate instigating and moouing them continually vnto euill whereupon they are called the spirit of fornication the spirit of couetousnesse and such like As God sent such a spirit of giddines and phrensie vpon Saul which did befor and make him madde with envie and malice 5. The last words vnto this day Some will haue a part of the Scripture here cited by the Apostle and so they referre vs to that place Deut. 29.4 The Lord hath not giuen you â—â— heart to perceiue and eyes to see and eares to heare vnto this day Tolet annot 7. Faius But there is great difference betweene these two testimonies the Lord hath not giuen them eyes to see which are the words of Moses and the Lord hath giuen them eyes that they should not see as here the Apostle citeth the text the first sheweth onely the negation and deniall of a gift the other expresseth further a iudgement of induration or hardening wherefore these words are no part of the testimonie but added by the Apostle and are to be ioyned with the last words in the 7. verse the rest haue beene hardened the words comming betweene beeing enclosed in a parenthesis vnto this day Beza Pareus as the Apostle saith 2. Cor. 1.15 Vnto this day the vaile is laid ouer their hearts 6. Now whereas two exceptions may be made to the Apostles alleagation here the one that the Apostle seemeth not to prooue directly that which he intended that the rest are hardened the other that his proofe is but weake beeing taken from a particular example of those times hereunto we answear 1. that the Apostles proofe is direct from the effect to the cause if God in his iustice hardened them then were they hardened their owne malice was the cause of their hardening properly and as we say per se of it selfe and the iustice of God per accidens accidentally 2. his proofe also as it is direct so is it forceable for that place Isay. 6. containeth a manifest prophesie of the obstinacie of the Iewes in the times of our Sauiour as is euident by the frequent application of it in the Gospel as Matth. 13.14 Act. 28.26 and say that were not a speciall prophesie yet because the rule of Gods iustice is certaine and constant and alwayes like it selfe the Lord finding greater obstinacie among the Iewes at the comming of his Sonne into the world their before was in like sort to exercise his iustice See further Iun. parall 21. lib. 2. Quest. 10. How God is said to send the spirit of slumber to giue eares not to heare c. 1. Their opinion here is refelled that
as there is a saying in Philosophie that the corruption of one thing is the generation of an other not that it is the cause thereof but the efficient hauing expelled one forme doth bring in an other and as in a syllogisme out of false and vntrue propositions a true conclusion may be inferred not by the force of the premises but of the syllogisme and forme of reasoning so Gods prouidence as the chiefe efficient cause doth by occasion of that which is euill bring forth that which is good 3. Anselme thinketh that the reiection of the Iewes was the occasion of the calling of the Gentiles because thereupon followed their dispersion through the world and by that meanes they brought the Scriptures to the Gentiles But this was an occasion rather that after that the Iewes had reiected the preaching of the Apostles they turned to the Gentiles neither was there any such necessitie that the one should be reiected before the other could be called if it had so pleased God they might haue beene called together But this consequence that vpon the reiecting of the Iewes the Gentiles were called depended both vpon the will and pleasure of God who had appointed it should so be Martyr and vpon the conuenience of the thing the Iewes were high minded and could not endure that the Gentiles together with them should be the people of God but they were like the dogge in the maunger that would neither eate himselfe nor suffer the oxe to eat therefore it was requisite that their pride should be first abated and they humbled by seeing them to be called to be a people that were no people so the question here is not what God could doe but what the Iewes had done and would doe by their good will neither they themselues would come nor suffer the Gentiles to enter Pareus 4. And though the Iewes had not beene reiected at all yet the Gentiles also should haue beene called but in the second place as Chrysostome sheweth out of that place Act. 13.46 vobis oportuit primum annuntiari verbum the word of God ought first to haue bin preached vnto you but now through their incredulitie it came to passe vt inverteretur hic ordo that this order was inuerted so in the parable Luk. 14. after that they which were inuited to the feast refused then the good man of the house saith vnto his seruant exi cito goe forth quickly into the streets c. the Gentiles then should haue beene called though the Iewes had not beene incredulous but not so quickly Quest. 15. How the Iewes were prouoked to follow the Gentiles 1. Whereas the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly to prouoke to emulation the vulgar latine doth not well translate vt emulentur illos to imitate or emulate them referring it to the Iewes that they should emulate the Gentiles either imitande in imitating them as Lyranus expoundeth and before him Photius that saith the Gentiles were examplaria examples herein to the Iewes or invidendo in envying the faith and knowledge of the Gentiles Gorrhan 2. Some referre it to the Gentiles as Origen vnderstandeth it of the faith of the Gentiles which should prouoke the Iewes to emulation Anselme vnderstandeth it thus that the Gentiles should imitate the Iewes that is such as beleeued among them but this is impertinent to the Apostles purpose some as Chrysostome Theodoret Ambrose do applie it to the Gentiles that they should prouoke the Iewes by their example to beleeue 3. But it is better referred vnto God that he should prouoke the Iewes to emulation by the example of the Gentiles when they saw themselues the auncient people of God to be neglected and the Gentiles which were forelorne to be receaued in Martyr But Tolet refuseth this and would haue it referred either to the Gentiles or their faith because no mention is made of God before but of the Gentiles annot 9. yet I preferre Pet. Martyrs reason totum ad Deum refortur all is referred to God and Pareus prooueth it by that place Deut. 32.21 I will prouoke you to emulation by a nation that is no nation But Tolet obserueth well that the word their vsed by Moses is in hiphil of the word kanah which signifieth to emulate or enuie and in hiphil to cause to emulate and so the Apostle is to be translated here as likewise v. 14. If I might by any meanes prouoke them of my selfe where the Latine interpreter so readeth also and therefore he fayleth here in translating that they might emulate them whereas he should haue said to prouoke them to emulation 4. But it will be obiected that this is no commendable thing by enuie or emulation to be brought to be beleeue the answer is that God simply approoueth not such emulation or enuie but as he can vse that which is euill to good purposes so by this emulation it pleaseth him to incite and stirre vp the Iewes to returne vnto him like as the husband putteth away his adulterous wife that she thereby may be prouoked by a kind of emulation left an other should be receiued in her place to seeke to be reconciled Pareus 5. But here we must vnderstand that the better sort of the Iewes shall be prouoked not all for the obstinate thereby are made worse Martyr and further the Apostle must not be taken to speake of the Iewes in particular for they which stumble and fell away were not restored but of the nature in generall that though some were vnbeleeuers yet the whole nation was not cast off Calvin Beza Quest. 16. What is meant by the diminishing of the Iewes and their abundance v. 12. 1. Whereas the Apostle had shewed that the falling away of the Iewes was an occasion of the calling of the Gentiles it might be obiected that the conuersion of the Iewes might likewise be an occasion of the falling away of the Gentiles hereunto the Apostle answeareth negatiuely and he confirmeth his answear by an argument from the lesse to the greater that if their empayring and diminishing and pouertie as it were were the riches of the Gentiles much more their plentifull calling for God can turne that which is euill to the good of the Gentiles much more that which is good 2. By the riches of the world we vnderstand both the multitude of the Gentiles called to the knowledge of Christ Pareus and that wherewith they were enriched namely the knowledge of the Gospel Genevens 3. By the diminution 1. Haymo whom Lyranus and Gorrhan follow vnderstand the Apostles which were but few and as the abiects of the people yet they enriched the Gentiles by their preaching if the conuersion of a few was so profitable to the Iewes much more the conuersion of the whole nation in the end of the world but the Apostle expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruine of the Iews which he vsed before by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminution he meaneth not then
giueth them But this were to make the gifts rather such as cannot be chaunged then to make God vnchangeable 2. Ambrose hath a straunge interpretation vnderstanding this to be meant onely of those which are receiued by baptisme of whom such exact repentance is not required and Thomas also propoundeth this interpretation for one But two things make againe this sense both because here is relation vnto God that repenteth not not vnto man and they are gifts which are not here reported of not sinnes for which repentance is required of men beside it is also vntrue that men if they be of yeares are admitted to baptisme without repentance the contrarie is euident Matth. 3.8 where Iohn Baptist exhorteth to repentance and amendment of life those which came to be baptised and so doth Saint Peter Act. 2.38 repent and be baptised 3. Stapleton and Pererius haue found out here a new exposition that God is said not to repent him not that the gifts once bestowed cannot be taken away but because God hath no cause to repent him for that though his gifts be taken from one they with greater profite are giuen to another as the reiection of the Iewes was the occasion of calling the Gentiles but this straunge interpretation is verie impertinent to the Apostles purpose who intendeth by this assertion to prooue the certaintie of the calling of the Iewes see the confutation hereof Controv. 17. following 4. For the better and more full explication of these words this word poenitere to repent is taken two wayes either properly and so it signifieth a change of the minde and purpose which wisheth a thing vndone and not to be which is and in this sense God cannot repent him of any thing which he hath done nor of any gifts bestowed no not vpon the wicked for howsoeuer they abuse them vngraciously yet the Lord had reason to doe as he did he that repenteth either faileth in his counsell not foreseeing all things or in his power not beeing able to effect what he intended but God hath no defect or want either in counsell or power therefore properly he cannot repent there is an other vse of this word to repent when it signifieth a chaunge not in him that willeth and purposeth but in the thing willed and so God is said to repent not that he chaungeth but they change and alter vpon whom the gifts are conferred and shewe themselues vnworthie of them so here is a figure called a metonymie when the effect is taken for the cause repentance hers signifieth mutation and change whereof repentance is the cause and thus Haymo well expoundeth poenitentia pro mutatione accipitur repentance is taken for a change 5. Neither are all the gifts of God without repentance but such gifts as depend vpon election neither is euerie vocation vnchangeable but onely the internall and spirituall God had chosen Saul to be king of Israel and furnished him with excellent gifts but they were onely temporall though he had a temporall election to the kingdome yet it followeth not that he was eternally elected for God had foreseene and so decreed that Saul should not continue in the kingdome which was appointed vnto Dauid Haymo then here well expoundeth sine mutatione sunt dona vecatio Dei c. the gifts and calling of God are without repentance as he said before whom he predestinated he called c. not in such gifts and calling as it is said Many are called but fewe chosen c. so the ordinar and interlin glosse doe well interpret vocatio id est electio quae ab aeterno the vocation that is election which was from euerlasting is without repentance that is without change Quest. 31. Of the meaning of these words v. 31. So now haue they not beleeued by your mercie 1. For the application of the words some reade so now haue they not obeyed or are become contumaces stubborne and contumacious Beza Syrian interpreter Gryneus with others but it is rather interpreted haue not beleeued as Martyr the vulgar latine and our English translation vpon these reasons 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both incredulitie and contumacie or disobedience beeing deriued of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade now as well the vnbeleeuer as the disobedient and stubborne is not perswaded 2. The Apostle through this chapter maketh vnbeleefe the cause of the reiecting of the Iewes v. 20. where though an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vsed yet in the same sense 3. the next verse is better read God hath shut vp all vnder vnbeleefe then vnder disobedience as may appeare by the like place Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue where by sinne must be vnderstood vnbeleefe as opposite vnto faith and beleef afterward mentioned 4. Origen and Chrysostome doe so interpret this place of the incredulitie both of Gentiles and Iewes the Apostle saith your mercie not actiuely whereby they shewed mercie but passiuely whereby they receiued mercie the cause is put for the effect as before v. 22. the Apostle said if thou continue in his goodnes that is in faith receiued by his goodnes the Apostle saith yours propter efficientiam because it was effectuall toward them but afterwards he saith that he might shew mercie on all propter sufficientiam because it is sufficient for all 3. Now concerning the sense and meaning of the words there are diuerse interpretations 1. the vulgar latine readeth in vestrum miserecordiam for your mercie whereupon some giue this sense they haue not beleeued vt vos miserecordiam consequamini that you may obtaine mercie Haymo Osiander but Beza and Erasmus both refuse this because as much in effect is said before in the end of the former verse you haue obtained mercie through their vnbeleefe but these particles euen as euen so doe shew an opposition of the parts not a repetition 2. Ambrose readeth in vestra miserecordia in your mercie that is at this time wherein you haue receiued mercie so also Haymo but beside that there is no preposition in the originall but the word is put in the datiue case which is with the Greekes vsed for the ablatiue the Iewes were vnbeleeuers and reiected the Gospel before it was preached vnto the Gentiles and therefore it was not at the same time 3. Erasmus readeth they haue not beleeued per vestram miserecordiam by your mercie that is the mercie shewed to the Gentiles was an occasion of the vnbeleefe of the Iewes but Beza reiecteth this also vpon these two reasons both because the Iews were first vnbeleeuers before mercie was shewed to the Gentiles therefore thereby they were not hardened and againe the mercie shewed to the Gentiles shall prouoke the Iewes to follow them v. 11. they shall not then thereby be made further off 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest who thinketh
there is here a traiection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so whereas the words stand in this order in the originall by your mercie that they may obtaine mercie they must be placed thus that by your mercie they may obtaine mercie the verie like traiection of this verie word see 2. Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but my loue that ye may know for but that you may know my loue thus also Beza here and Tolet annot 23. addeth this reason why those words for your mercie should not be ioyned with the former clause so now haue they not beleeued but with the latter that they may also obtaine mercie that one part of this comparison may answear another as he said before you haue receiued mercie through their vnbeleefe so now it followeth that they also should receiue mercie through your mercie And Chrysostome sheweth the reason why it is said that you should receiue mercie through their mercie not through their vnbeleefe because ye the Gentiles shall not be so saued vt quemadmodum Iudaei exire debeatis that as the Iewes you should goe out or fall away again sed vt illos manendo per aemulationem attrahatis but that ye may draw them on by continuing in the faith 4. This then is the force of the Apostles argument 1. There are three things compared with three the vnbeleefe of the Gentiles with the vnbeleefe of the Iewes the mercie which the Gentiles receiued in time past with the mercie which the Iewes shall receiue and then the occasions of both are set one against the other the occasion of the mercie shewed to the Gentiles was the vnbeleefe of the Iewes and occasion of mercie shewed to the Iewes was mercie extended to the Gentiles by the which the Iewes were prouoked to emulation Par. 2. The argument is from the lesse to the greater if the infidelitie of the Iewes was the occasion of mercie to the Gentiles much more the mercie shewed to the Gentiles shall be an occasion of shewing mercie to the Iewes for there is a greater force in that which is good then in that which is euill Gryveus and if the Gentiles which neuer beleeued were called to the saith much more like is it that the Iewes which had bin sometime beleeuers should returne to their former saith Tolet. Quest. 31. How God hath concluded and shut vp all in vnbeleefe v. 32. 1. Not that God inijcerit ijs incredulitatem did cast vpon them incredulitie hoc explodendum est this conceite must he exploded of all Origen God is no way the author of euill Photius 2. Nor yet is the Lord said to shut them vp onely permittendo in suffering them to be incredulous Origen glosse ordinarie Tolet Gorrhan for God is to be considered here not as a patient onely and sufferer but as an agent in some sort and a iust iudge 3. Chrysostome thus interpreteth he shut vp all that is demonstrauit incredulos he hath shewed them to be incredulous in which sense the Apostle saith Gal. 3.22 The Scripture hath concluded all vnder sinne c. that is the law serueth to reueale sinne as Saint Paul saith Rom. 3.20 By the law commeth the knowledge of sinne But this is not all for the iudge doth not onely declare and giue sentence against the malefactor and bring his offence to light but he also condemneth him and seeth his sentence be executed vpon him 3. Hierome in the Commentarie vnder his name saith God hath shut vp all non vi sed ratione not by force but by good reason which reason is thus expressed by Oecumenius vt alios per aliorum seruaret contentionem that he might saue some by the prouocation of others the ordinarie glosse giueth this reason vt gratia numeris esset gratissima that the gift of grace might be most acceptable c. when they are brought as it were out of prison vnto libertie But although Gods iudgements proceed with great reason and equitie yet God doth not euill that good may come thereof the reason and way then yet appeareth not how God is said to conclude all vnder sinne 4. Wherefore it remaineth that God is said to shut vp men in vnbeleefe as in a prison in punishing them as a iust iudge with the fetters as it were and gives of their owne blindnes and hardenes of heart as it is said c. 1.26 God gaue them vp to vile affections and c. 11.8 God hath giuen them the spirit of slumber like as a iudge doth inflict imprisonment vpon offenders and restraint of libertie so men are kept in the prison of infidelitie by the iustice of God their sinnes so deseruing But here is the difference ciuill imprisonment is for sinne yet it is not sinne but spirituall imprisonment in blindnes and vnbeleefe is sinne and God after a wonderfull and secret manner yet most iustly doth punish sinne with sinne as Augustine saith Quis dicat Achabum non peccasse credendo spiritui mendaci c. who can say that Ahab sinnned not in beleeuing the false spirit and who will say that sinne was not the punishment of sinne venientem de iudicio Dei proceeding from the iudgement of God lib. 5. c. 3. contra Iulian. And further here is great difference betweene these two for God to be author of shutting vp vnder vnbeleefe and of the shutting vp of vnbeleefe the first God in his iustice causeth the other man is the cause of himselfe Quest. 32. Of the Apostles exclamation v. 33. The deepenesse of the riches c. 1. Touching the occasion of these words 1. Origen thinketh this to be it quia alterius malitiae opus alterum vertat in salutem because he turned the malice of one to the salvation of an other as the ruine of the Iewes was the occasion of calling the Gentiles so also Chrysostome the Apostle wondreth quod contraria contrarijs curaverit because the Lord healed one contrarie by an other the Gentiles became to be beleeuers by occasion of the vnbeleeuing Iewes but the generalitie of the Apostles words speaking of the wayes of God would not be restrained vnto one particular 2. Faius vnderstandeth the whole mysterie of the Gospel the which as S. Peter saith the Angels yet desire to behold but this is too generall 3. Augustine and Haymo restraine it to this particular of the mysterie in the vocation of the Gentiles and the reiection of the Iewes 4. But beside this it may be applyed to the whole mysterie of predestination how God resecteth some and electeth others wherein humane reason must be silent Gryneus Calvin Hyperius Mart. 2. For the reading of the words 1. Some doe thus read O the deepenesse of the riches of the wisedome and knowledge of God as the vulgar latine making wisedome and knowledge to depend of riches but in this reading the Greeke coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is set betweene riches and wisedome is omitted Chrysostome inserting that word thinketh that these two
offered their bodies suffring hunger thirst much trauell but it was not to a right end to the glorie of the true God and therefore it was not an holy sacrifice Tolet annot 3. 3. some giue this sense holy that is congruens praescripto divino agreeable to the diuine prescript as therefore Nadab and Abihu offended God because they offered with strange fire not appointed by God Gryneus but this is too particular neither comprehendeth all the points of holinesse 4. Lyranus following Vlptanus de verbor significat saith that is called sanctum holy which is fixum stabile sure and permanent 5. Pet. Martyr alleadgeth two other significations of this word as out of Servius vpon the 12. booke of the Aeneides that sanctum is quasi sanguine consecratum as consecrate with blood and so this sacrifice of Christians is consecrate by the blood of Christ the other from Martianus in titul de rerum diuision that sanctum is deriued of the hearb called sanguina which is the same with verbenà vervin which the Romane Embassadors carried in their hands and by that signe were protected from the violence of their enemies but neither of these significations are so fit 6. Wherefore sanctum the Latine word which signifieth holy is the same that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so tearmed as separate from all earthly and terrene qualitie pure and purged from all drosse the sacrifices of the lawe had these two parts of holinesse 1. they must be without spot or blemish then they were holy consecrate vnto God and separate from all profane vse this specially was a type of the most holy and perfect higâ—â— Priest Christ Iesus who was holy harmeles vndefiled separate from sinners Hebr. 7 2â— which properties must in some sort also be seene in the spirituall sacrifices of Christians as S. Peter saith as he which hath called you is holy so be you holy in all manner of coÌ„uersation they therefore which remayne in their sinnes and are therewith defiled cannot offer vp an holy sacrifice to God Pareus to this purpose Origen sanctum dicit c. be calleth it holy wherein the spirit of God dwelleth as the Apostle saith Know ye not that your bodies are the temples of the holy Ghost to the same purpose Haymo so then as this sacrifice must be liuing in respect of the inward life of the soule wherein it liueth by faith vnto God so it is holy in regard of the sanctitie of the inward affections and externall actions of the life 5. Pleasing vnto God c. 1. Some make this the third propertie of this sacrifice that it must be pleasing vnto God as Tolet sheweth how the sacrifices of the Iewes were holy in themselues yet not pleasing vnto God when they were offered by such as were of an vncleane life and therefore the Lord abhorred their sacrifices so Origen interpreteth pleasing vnto God that is separatum à vitijs separate from sinnes so also Haymo Gryneus vnderstandeth it of the sacrifices offered by faith whereby they are made acceptable so also Pareus likewise Faius they must be offered with a sincere affection without all hypocrisie 2. But I rather encline to their opinion which thinke that this is rather the effect which followeth vpon the other properties that if they be liuing and holy sacrifices they must needs be pleasing also vnto God then a newe propertie so Calvin Pet. Martyr and hereof these reasons may be alleadged 1. from the resemblance of the legall sacrifices which beeing offered according to the will of God were accepted as when Noah offered a sacrifice it is said God smelled a sauour of rest Gen. 8. this was not a propertie in the sacrifice but an effect following 2. from the nature of that which is holy to be accepted of God as Martyr alleadgeth out of Plato in Euryphrone who though he would not haue this a perfect definition of sanctitie to be accepted and loued of God yet he graunteth it to be an inseparable qualitie that which is holy is alway accepted of him 3. Because faith whereby this sacrifice is made acceptable to God is included in the former properties for without faith it can neither be liuing nor holy 4. so S. Peter sheweth that spirituall sacrifices are acceptable to God through Christ 1. epist. 2.5 and the Apostle to the Hebrewes saith c. 13.16 with such sacrifices God is pleased it is the sequele or effect of the sacrifice to be pleasing vnto God rather then the propertie in the sacrifice as Lyranus Gorrhan the interlinear gloss referre it to the good intention that all things should be referred to the praise of God 6. Which is your reasonable seruing of God c. 1. Origen thinketh the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable seruing because it was such as whereof a reason might be rendred which could not be giuen of the sacrifices of the lawe why they offered some kind of beasts rather then others Anselme to the same purpose Men must so doe their good workes as that they may giue a reason of them 2. Tehodoret thinketh this is added to shewe a difference betweene these sacrifices of Christians and those of the Iewes of vnreasonable beasts so also Erasmus Osiander here is indeede such a secret difference insinuated but yet more is meant then that onely 3. Lyranus by reasonable vnderstandeth discretion that which is discreete temperate as when one doth sacrifice his bodie by abstinence it must not be out of measure but in discretion as that he be not thereby made vnfit for his calling so also Caietan Gorrhan and before them Thomas Aquinas but this were too particular a restraint of this description for in this last part all is summed together and included before required in this sacrifice for these words are added by way of opposition this is your reasonable seruing of God namely this your liuing and holy sacrifice 4. Wherefore by reasonable the Apostle vnderstandeth nothing but spirituall as S. Peter expoundeth 1. Pet. 2.5 and there he calleth the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable that is spirituall milke v. 2. the reasonable service of God is that which is of the minde and spirit for so will God be worshipped in spirit and truth Ioh. 4.23 so Chrysostome calleth it spiritualem cultum spirituall seruice that is vt mens offeratur the minde should be offered to God Haymo this spirituall seruice consisteth of faith hope charitie Vatablus Gryneus Bucer Pareus and Faius here well obserueth a secret opposition betweene this reasonable seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship as S. Paul calleth it Coloss. 2.23 when men according to their owne fansies doe invent a religion and service fitting their owne humors but that is the reasonable seruice of God which is agreeable to his will as Basil in regul breviorib interrog 230. thus well interpreteth Qui ea assiduè facit quae ex Dei voluntate sunt he which by
haec vera est c. this is the true renovation of the minde to preferre the will of God before our owne c. and Beza maketh it a part of the exhortation be ye transformed c. and doe your endeauour to prooue what Gods will is c. that like as they which fashion themselues to the world followe the will thereof so you should transforme your selues by the newenes of your minde to the will of God and this sense is most agreeable so this is added both as a principall part and cause of our renovation and it is a fruit also thereof a further degree of more perfect knowing the will of God as our Sauiour saith Ioh. 9.17 If any man doe his will he shall know of the doctrine whether it be of God 2. May prooue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. he neither meaneth a curious probation to trie whether a thing be so or not for this were to doubt of the will of God whether it were good and perfect 2. neither is it taken onely for to search and consider for a man cannot be renewed at all that hath not alreadie searched out the good will of God 3. not yet doe we vnderstand a bare knowledge of the will of God for many which are not regenerate doe knowe Gods will and yet doe it not as the Apostle c. 2. reprooued the Iewes for teaching the lawe to others and not knowing it themselues 4. nor yet doth it signifie onely an experimentall knowledge as the interlinearie gloss and Lyranus for he that is renewed cannot but haue experience of the will of God 5. but this probation signifieth a discerning with iudgmēt of those things which are good as S. Paul saith Phil. 1.10 that ye may discern things that are excellent as he that hath a perfect tast discerneth of the goodnes of meates 3. What is the good will of God and acceptable and perfect 1. Concerning the reading of these words some will not haue these epithets good perfect acceptable to be ioyned vnto the will of God but to be referred to all the cause before going as to the offring vp of their bodies a liuing seruice not to fashion themselues to this world and to be renewed in the mind all this is good acceptable and perfect so Augustine epist. 85. and Ambrose some doe make it an absolute sentence by it selfe adding the coniūction and and what is good acceptable perfect c. Bucer But the vsuall reading is the best which the vulgar Latine followeth to make these three epithets and attributes of the will of God thus also reade Clemens lib. 2. stromat Basil regul brev resp 276. Chrysost. serm 12. Cyprian epist. 77.2 by the will of God we vnderstand not here that facultie and power in God whereby he willeth but the thing which he willeth in which sense we say in the Lords prayer thy will be done Matth. 6. and Matth 12.50 Whosoeuer doth the will of my father c. 4. The good will c. 1. Origen here distinguisheth betweene the will of God simply so called and his good and acceptable will for it is the will of God when he inflicteth punishment but that is his good and acceptable will when he doth any thing in mercie 2. Chrysostome also will haue the old lawe to be the good will of God but the acceptable and perfect will of God is his will reuealed in the new testament 3. Basil regul brev 276. make three degrees of things agreeable to Gods will some good some are better some best of all which are called perfect as Tolet giueth this instance to loue our friend is a good thing to doe well vnto him is better to loue our enemie is the best and most perfect 4. Anselme referreth it to the three states incipientium proficientium perfectorum of beginners of those that goe forward and of such as are perfect or to three conditions of life of the married the continent and virgins 5. Lyranus vnderstandeth the first of bona natura the good things of nature the second of the good things of grace the third of the good things appertaning to glorie But all these observations are curious neither to the Apostles minde who doth here commend vnto vs the will of God reuealed in the old and newe testament as a perfect rule of all our actions which is called good because the word of God prescribeth nothing but that which is good and it is acceptable because nothing is pleasing vnto God but that which he himselfe prescribeth and is agreeable to his will this rule also is perfect because the word of God containeth all things which tend to the perfection of the creature so that all other helpes are vaine idle and superfluous Quest. 9. What the Apostle vnderstandeth by grace I say by grace c. 1. Origen by grace vnderstandeth virtutem sermonis the vertue and power of speach which was giuen to the Apostle one may speake eloquently and learnedly and yet not with grace to edifie the hearers 2. Ambrose interpreteth grace of the gift of wisedome giuen to the Apostle this sense Haymo also followeth as S. Peter giueth this testimonie of S. Paul how he wrote according to the wisedome of God giuen vnto him but Chrysostome refuseth this the Apostle saith not I say by the wisedome giuen vnto me 3. he therefore as also Theodoret vnderstandeth the grace of the spirit 4. but more particularly the Apostle vnderstandeth the speciall grace of his Apostleship which was committed vnto him in which sense the Apostle saith Rom. 11.16 Thorough the grace that is giuen me of God that I should be the minister of Iesus Christ so here is a metonymie the cause is put for the effect and that the Apostle ascribeth his calling vnto grace he thereby both freeth himselfe from all ambition that he intrudeth not himselfe as also presseth his Apostolike authoritie that they might more readily obey Mart. Calv. I say which some thinke to be an exposition of the former words that now the Apostle beginneth to shew what the good and perfect will of God is Tolet but the Apostle rather entreth into a newe matter that as hitherto he had generally exhorted to common duties so now he descendeth to speciall Mart. and here dicere to say is taken for iubere to command Calvin Gorrhan taketh it for prohibeo I forbid but there followe many precepts as well as prohibitions to the which this preface of the Apostle hath reference To everie one among you the Latine translator readeth to all but not so fitly for now the Apostle in saying to euerie one speaketh to all in generall and to euerie one in particular Origens obseruation here is somewhat curious all among you that is they which are in God that is the faithfull for they onely are said to be the Apostle noteth all indifferently noble vnnoble high or lowe which were among them Chrysostome Quest. 10. What it is to vnderstand aboue that which is meete
these at the first disposed of the goods which were giuen in common for they sold what they had and brought and laid it at the Apostles feete as we read of Ananias Act. 5. afterward there were collections and gatherings made for the Saints 1. Cor. 16. the distribution whereof was committed to the fidelitie of these Deacons Now where the Apostle saith in simplicitie 1. Chrysostome and Theophylact interpret it of giuing largely and liberally 2. Origen that they should not seeke praise of men or seeke vaine glorie and so get all the thanks to themselues 3. Hierome or who els was the author of the commentarie vpon this epistle will haue them to giue in simplicitie which are not curious in fishing and examining the poore and so seeke pretenses and excuses that they haue no neede 4. Lyranus he that giueth propter Deum onely for Gods cause and seeketh not to merit or satisfie for his sinnes Osiander 5. they must not be morosi froward giuing the poore euill words Faius 6. nor hauing respect vnto persons Beza or vnfaithfull in turning the common almes to their owne commoditie as Iudas did Gualt So here then simplicitie is set against vaine glorie couerousnes morositie malignitie fraud Pareus 5. He that ruleth 1. Some take these indifferently for temporall or Ecclesiasticall gouernors as Lyranus quod pertinet ad praelatos principes which belongeth to Prelates and Princes so also Gorrhan but concerning temporall and ciuill gouernment the Apostle treateth thereof in the next chapter he onely toucheth now ecclesiasticall offices 2. some take these for such as watch ouer mens soules and so seeme to vnderstand onely the Prelats of the Church as Haymo haec sollicitudo circa animas maximè esse debet this carefulnesse must chiefly be about soules 3. Theophylact hath a strange interpretation praesidere c. to be a President is both by words and by the helpe of the bodie to succour the needie c. and he giueth this reason because euery one hath not money but this were a base kind of presidencie 4. the most of our new writers doe vnderstand here certaine gouernors which attended not doctrine sed dabantur pastoribus adiutores but were giuen as helpers to the Pastors whome Osiander calleth Censores morum the censors of manners Calvin seniores the Seniors or Elders Gualter Senatum ecclesiasticum the Ecclesiasticall Senate Faius out of Tertullian presidentes whose office was ioyntly with the Pastors to see vnto the discipline of the Church So they make two sorts of Elders some that attended the word and discipline together some the gouernment onely which are called by the Apostle gouernors 1. Cor. 12.28 and whereof mention is made 1. Tim. 5.17 Thus Beza Martyr Gryneus Olevicie Pareus vpon this place 5. But seeing they which laboured in the word and doctrine were speciall men in the regiment of the Church 1. Tim. 3.17 they are not here to be excluded for as beside their employment in teaching and exhorting they also were Ecclesiasticall rulers this grace to rule with diligence was also necessarie for them so Chrysostome here sheweth that there was a double kind of presidencie praecipua quae per doctrinam est that was the chiefe which was by doctrine and exhortation then that which was per pecunias c. by money and other things With diligence 1. The vulgar Latine readeth cum sollicitudine with carefulnes such as was in the Apostle 2. Cor. 11.28 sollicitudo omnium ecclesiarum c. he had the care of all Churches such a care Origen taketh this to be here commended but Tolet obserueth well that beside that there is an other word there vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things themselues differ for the first signifieth beside a care a feare of future euents which might be any hindrance to the busines intended 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answeareth vnto these two Latine words studium studie and diligentia diligence which doe thus differ the first sheweth the desire of the mind and a resolute purpose to applie it selfe and that with delight to the busines in hand but diligence is seene in the opening in the executing of this purpose with speede and great endeauour this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studie diligence and endeauour S. Paul testifieth to haue beene in Timothie 2. Cor. 8.16 6. He that sheweth mercie 1. Some doe vnderstand this generally of all Christians that they should giue chearefully as Chrysostome will haue it the same with that precept 2. Cor. 9.7 he that soweth sparingly shall reape sparingly Theodoret Haymo but the Apostle here speaketh of the speciall offices of the Church 2. Lyranus restraineth it onely to the rich hoc pertinet ad potentes this belongeth to the able and mightie but Chrysostome sheweth by the example of the widow that cast in two mites that euen the poore may shew mercie and that chearfully potest quis in paupertate magno in divitijs pusillo animo esse one may haue a franke minde in pouertie and a sparing minde in riches for not onely with wealth but with words and helpe of the bodie are the poore to be releeued c. 3. Origen thinketh that this is the same with the former he that distributeth in simplicitit here onely is the difference vnum opus sed non vnus affectus it is one and the same worke but not the same affection for he that sheweth mercie doth not onely giue but he giueth it with affection 4. Theophylact thus distinguisheth them he that giueth conferreth that which he receiued of an other he that sheweth mercie sua tribust giueth his owne 5. Hugo doth thus sort them the first must giue in simplicitie of heart propter Deum because of God before whome the intention of the heart must be right chearefulnes is required propter proximum toward our neighbour 5. But their opinion is rather here to be approoued which in the first place take the office of Deacons to be described such as were elected by the Apostles Act. 6. and here the office of such as were assigned to haue a care of strangers exiles the sicke such were the widows whome S. Paul would not haue chosen vnder 60. yeares 1. Tim. 5. Thus Calvin Beza Martyr Gualter Faius Pareus with others Now this shewing of mercie 1. some extend thus farre peccanti ignoscere oppresso subvenire to forgiue him that sinneth and to releeue the oppressed gloss ordinar but these duties are generall to all Christians not incident onely to this office and function here described 2. by shewing mercie Haymo vnderstandeth all the works of mercie as to giue meate to the hungrie drinke to the thirstie lodging to the harbourlesse but these also are generall duties 3. such speciall works of mercie then are here vnderstood which belonged to the curing and attending vpon the sicke aged impotent strangers exiles orphans Pareus 4. with chearefulnes of heart gentlenes in
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
conscience but to resist Gods ordinance is a deadly sinne saucians conscientiam wounding the conscience Pareus so Haymo propter conscientiam mentis for the conscience of the mind which we must keepe and preserue pure Quest. 14. Why tribute is to be paid vers 6. For this cause that is as a testimonie of your subiection you pay tribute some referre these words to the former sentence v. 4. be is the Minister of God praepositi sunt à Deo they are set ouer others by God and therefore they must pay tribute Haymo some thus expound for this because they are profitable for you Hugo but these words rather depend of the next before because of conscience for the paying of tribute is a testimonie of their subiection that they in their conscience acknowledge it to be due Pay ye tribute 1. he saith praestatis non datis you pay not you giue to shew that it is not giuen but they repay it againe in their care which they vndertake for the common-wealth gloss or 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare or bring in quia infertur à subditis because it is brought by the subiects into the kings treasure Pareus or it signifieth properly portage money which was paid for such commodities as were brought in and so by one kind all the rest are vnderstood as there be diuerse other customes as pedagia which was paid for the passage on foot toward the mending of the high wayes guidogia guide money for those that trauailed and such like Faius 3. and the Apostle maketh expresse mention of the paying of tribute taking it as a thing yeelded and acknowledged of all because it was obiected against the Christians that they vnder pretence of religion would free themselues from tribute as Iustinus sheweth apolog 2. ad Anton. For they are Gods Ministers 1. Two reasons are giuen of the lawfulnes of paying tribute both because it was a signe of their subiection and as a recompence to the magistrate for his great paines vndertaken in the defense and gouernement of the commonwealth 2. the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers as the Magistrate before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister which words are not onely vsed of sacred offices as we see but of ciuill and therefore that it a false obseruation of the massing Papists Act. 13. v. 4. where by the vse of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister they would prooue that the Apostles said Masse Applying themselues to the same ende c. 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then to serue as the vulgar Latine readeth it betokeneth to continue watch to take paines in any busines as c. 12.12 continuing or labouring perseuering watching in prayer 2. some referre these words to them that pay tribute that they serue to this ende Gorrhan but it is euident that the Apostle speaketh of the Magistrates that they watch ouer the people for this not to receiue tribute as some interpret but it is referred to the whole dutie of the Magistrate rehearsed before that he beareth not the sword for naught that he is for the terror of the euill and praise of well doers Quest. 15. Of the diuerse kinds of tribute and to whom they are due v. 7. Render therefore to all men c. 1. Chrysostome here observeth well that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render not giue nihil enim gratuite dat qui hoc fecerit for he doth not giue any thing freely that doth this for it is our dutie to yeeld obedience in all these things here specified to the Magistrate 2. But Origen hath here a strange allegorie by the powers he vnderstandeth the ministring spirits and by the tribute vectigalia negatiationis in carne the payments due for our trading in the flesh to the spirits exacting it of vs by diuerse tentations but this dangerous kind of allegorizing peruerteth the sense of the Scripture giueth occasion of many errors 3. Gorrhan calleth the first two custome and tribute delictum temporale the temporall debt which is due vnto superiours the other he nameth debitū spirituale the spirituall debt which is either inward feare or outward honour As though all outward honour and seruice were spirituall the Apostle speaketh onely of ciuill honour which is to be yeelded to the Magistrate not of spirituall and religious honour which is onely due to God 4. The Apostle here nameth two kinds of payments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted custome 1. Some doe thus distinguish them tribute is that which solvitur domi is payed at home vectigal custome that which is carried to the Lords house gloss ordin Lyranus taketh tribute for that which was paid generally by a countrey or citie in signe of their subiection custome that which is exacted of particular persons as for traffike merchandise Martyr Pareus take the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the tribute paied out of mens grounds or substance and the custome due for commodities caried forth or brought in Beza taketh the first for capitatio poll mony when men are taxed either by the poll or accordding to their wealth so the Syrian interpreter calleth it argentum capitationis head siluer and the latter for tribute due out of their grounds or for Merchandise and such like but the latter rather called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be the poll mony which was paied viritim man by man as appeareth Matth. 17.25 it is called tribute or census poll mony and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was such tribute as was due for commodities brought in as the etymon of the word sheweth and the Latine word vectigal is so called also à vehendo of carrying when the fruites of their grounds were brought into the citie And so with vs there are two kind of payments subsidies and tenths which are laid vpon men according to their abilitie and substance and then the impost and custome which is due for merchandise in the exporting of wares or bringing in of forren commodities but for the most part these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded and are indifferently taken for any kind of tribute or payment made to the gouernours yet to speake distinctly there are two kinds of tribute which is either laid vpon the persons which is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll money or vpon their substance either mooueable as their goods such as is merchandise or immooueable as their lands and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute impost Faius 5. Here the Apostle nameth fowre kind of duties which are to be performed to the Magistrates and their officers as impost and custome to the customers tribute and subsidies to the collectors and threasurers feare to the kings officers and ministers and honour to the person of the
the Ecclesiasticall gouernors whose speciall charge is about religion to bring in their owne inuentions as Aaron sinned in setting vp a golden calfe much lesse may the Ciuill powers presume that way Three things are signified vnder the name of religion and religious matters 1. the doctrine of the Church 2. the discipline and gouernment in generall that there should be Pastors and teachers in the Church neither of these are to be swaied by the Prince but they are to be directed by the word 3. but the speciall oeconomie of the Church as touching the number of the Pastors and who ought to be appointed thereunto this appertaineth to the care and office of the Magistrate 6. Princes are bound to haue the ministers and Pastors of God in reverence because they are the Embassadors of Christ 2. Cor. 5.20 and to see them sufficiently maintained because the labourer is worthie of his hire and it concerneth the spirituall good of these subiects that sufficient Pastors should be prouided for them to minister vnto them spirituall foode and besides they must submit themselues to the doctrine precepts and exhortations deliuered by the Pastors out of Gods word as Dauid gaue eare vnto Nathan and suffered his reprehension and our blessed Sauiour saith he that heareth you heareth me c. All these propositions are not at all controverted betweene our adversaries the Papists and vs thus then standeth the state of the question 7. The office of the Prince is as in Ciuill matters to prouide all things concerning the ciuill good of the subiect to see that right and equitie be maintained so also to take care touching their spirituall good that true religion be continued and taught in the Church according to the word of God vnto the which care and charge belong these particulars 1. The Prince in himselfe and for his particular is to take knowledge and to vnderstand true religion to be able to discerne it from error and false worship and to this ende to be exercised himselfe in the law and word of God Deut. 17.19 2. Then it is his part to cause to be set downe a perfect forme of religion and Ecclesiasticall gouernment squared out according to the line of truth and rule of Gods word and by godly lawes to establish the same as Iosias did 2. king 23.3 3. He must also see that sufficient and able Pastors be prouided for the Church which may instruct the people in the waies of God as Iehosaphat did 2. Chron. 19.8 4. Further the Princes care must be to see that these Pastors doe their dutie in preaching true and sound doctrine and in administring discipline vprightly as Dauid appointed the Levites their offices 1. Chron. 16. 5. And the Prince is also to remooue ignorant erroneous and delinquent Pastors and to see vice duly punished as Salomon remooued Abiathar from the priesthood to appoint Councells and Synods to that ende for the redresse of enormous faults The state of the question beeing thus propounded we will first see how it is impugned by our adversaries and examine some of their arguments 1. Stapleton thus prooueth that the Prince hath no power in Ecclesiasticall matters because the sheepe haue no iurisdiction ouer the Pastor but the Magistrate is of the number of the sheepe Ergo. Ans. 1. There is a double Ecclesiasticall powers one is properly and simply so called which consisteth meerely in Ecclesiasticall matters as in preaching the word administring the discipline of the Church this power belongeth onely to Ecclesiastikes there is an Ecclesiasticall power improperly so called which is ciuilly exercised about Ecclesiasticall persons and causes and this is in the Ciuill magistrate so Constantine said vos estis Episcopi in ecclesia ego extra ecclestam sum Episcopus à Deo constitutus ye are Bishops within the Church I also without the Church am a Bishop appointed of God Euseb. lib. 4. c. 24. de vit Constantin 2. As Princes are sheepe to be ordered and directed by the word of God so they haue an Ecclesiasticall power but they are Pastors also in regard of their gouernment and the Ministers as subiects and so sheepe also vnder the magistrate and thus Princes haue an Ecclesiasticall power 2. Argum. That which neither the Emperors would euer assume vnto themselues nor the Church giue vnto them no way belongeth vnto them but to be Iudges of Ecclesiasticall matters neither they challenged nor the other yeelded Ergo for proofe of the precedent part is alieadged how Theodosius the Emperor said illicitum esse Imperatorem se interserere ecclesiasticis tractatibus that it is not lawfull for the Emperor to enterpose himselfe in Ecclesiasticall affaires Cyril tom 4. epist. 17. Hilarius writ to Constantine the Emperor vt indices non vsurpent cognoscere causas Clericorum c. that the Iudges vsurpe not vpon thē to take cognizance of the causes of Clergie men c. Ambrosius refused to dispute with Auxentius the heretike before Valentinian the Emperor of the orthodoxall faith c. Ans. 1. It is vntrue that the Emperors assumed no such Ecclesiasticall power to themselues for Constantinus both called together the Bishops to that great assembly of the Nicene Councell prescribed them a rule of their conference to decide all controversies by the Scriptures and he himselfe sate among them and iudged the causes with the rest and did by his lawes establish and command to be obeied the things there agreed vpon as Eusebius witnesseth lib. 3. c. 12. Theodosius must be vnderstood to speake of matters meerely and absolutely Ecclesiasticall as of the doctrine of faith and therein the Ciuill power is not to giue rules of faith so also must Hilarie be vnderstood if he meane otherwise Chrysostomes iudgment is to be preferred who subiecteth euen Apostles Prophets Bishops to the Ciuil power that of Ambrose was a matter of fact and concludeth not 3. Argum. If Princes should make Ecclesiasticall laws the vnitie of faith could not be kept because in euery seuerall kingdome there would be a seuerall religion Ans. 1. The argument followeth not for religion is not to depend vpon the opinion or will of the Prince but it must be squared out by the word of God which Princes following can not differ in the substance of religion though they may varie in some circumstances and externall rites but if Princes will not be ruled by Gods word but follow other directions then they may frame vnto themselues diuers religions so then it is not the fault of the power but the abuse thereof and the personall fault of Princes if by this meanes a varietie of religion be brought in 2. neither if this power be denied vnto kings and the whole authoritie of Ecclesiasticall lawes were onely in men of the Church if they refuse to be guided by the word is this inconvenience helped for in Moses absence the whole power beeing in Aarons hand yet a different worship in setting vp a golden calfe from that which Moses
prescribed was brought in And whence hath sprung the great innovation of religion in Poperie from the puritie of the ancient faith but from this that the Bishops of Rome excluding the authoritie of the Emperor first in the East and afterward in the West haue arrogated to themselues the sole authoritie in matters Ecclesiasticall 4. Argum. Princes can not doe the lesse as preach the word minister the Sacraments therefore not the greater to make Ecclesiasticall lawes Ans. 1. It followeth not for though duties meerely Ecclesiasticall can not be executed by the Prince because he is not thereunto called yet externall iurisdiction he may exercise in the Church neither are these duties as the lesse and greater one to the other in the same kind they are in diuers respects both lesse and greater the preaching of the word is greater in respect of the spirituall power and the Ciuill in regard of the externall iurisdiction 2. neither is it alwaies true he that can not doe the lesse can not doe the greater where he is barred from the lesse by some defect either of right in beeing called thereunto or otherwise the thing not beseeming as in the ciuill functions it is not fit for the Prince to digge and dolve and yet he can doe the greater to make and ordaine laws so in the Church affaires he is not to preach because he wanteth a calling thereunto 5. Argum. They which can not iudge infallibly of the sense of Gods word can haue no Ecclesiasticall power Princes can not iudge Ergo. Ans. 1. The proposition is not true for neither can any Bishop iudge infallibly of the sense of Scripture nor any els since the time of the Apostles 2. but as the Pastors by prayer conference meditating vpon the Scriptures attaine to a competent measure of vnderstanding of the Scriptures sufficient to direct them so by the same meanes and by helpe of the learned the Prince also may be prepared to applie his iudiciarie power to the present necessitie of the Church 3. And I pray you what infallibilitie of iudgement hath beene in the Popes when as Iohn the 23. was condemned in the Councell of Constance for his monstrous opinions as that he should hold vitam aeternam non esse that there is no eternall life after this animam hominis cum corpore mori that the soule of man dieth with the bodie and that the bodie beeing dead shall not rise againe And seeing it hath beene often seene among them that the Pope hath made boyes and children Bishops as Bernard complained in his time scholares pueri impuberes adolescentes promoventur ad ecclesiasticas dignitates scholler boyes and beardlesse youthes are promoted to the dignities of the Church epist. 41. what infallibilitie of iudgement then can they boast of in their Clergie 6. Argum. Not the Princes and Ciuill magistrates shall giue account for the soules of the subiects but the Pastors onely Hebr. 13.17 therefore they haue no Ecclesiasticall power Ans. The argument followeth not Pastors must giue account for mens soules if they be lost by their default therefore Magistrates shall not for both shall giue account though not in the same manner the Pastors for seducing them by false doctrine the Magistrate in tolerating a corrupt worship or in making impious lawes for the maintenance of idolatrie as it is often obiected concerning Ieroboam that he made Israel to sinne And these and such like are the Aduersaries arguments against the Ecclesiasticall power of the Magistrate Now on the contrarie some arguments shall be propounded for the proofe and confirmation of the question 1. Argum. The Magistrate is the minister of God for the good of the subiect Rom. 13.5 but this good is not onely ciuill but spirituall therefore euen in spirituall things he must minister for their good the Papists will haue the Prince to be their minister and seruant indeede that he should put in execution the decrees of the Church but decree nothing himselfe but this were to giue no power at all vnto magistrats but as seruants which are commanded to doe their masters will the Prince hath a ministring power in spirituall things not a ministring seruice 2. Argum. Euery soule must be subiect to the higher power therefore euen the Ecclesiasticall state and euery person therein of what condition soeuer he be the Papists answer that they must be subiect as they are citizens and as they enioy possessions but not as they are Ecclesiasticall persons But the Apostles rule is generall euery soule must be subiect in what things soeuer so that the power which is of God be not abused against God true it is that in things meerely spirituall touching faith and doctrine they must not depend vpon the Ciuill power but as he enioyneth precepts according to the word yet in respect of the externall policie of the Church in giuing order and direction in censuring and punishing offenders and such like euen spirituall persons are subiect to the Ciuill power 3. That the Prince hath power euen in Ecclesiasticall matters shall be prooued by these particulars 1. that the cognizance and knowledge of religion is required in the Prince 2. that it belongeth vnto him by law to maintaine the truth and to inhibit all false religion 3. that he is to take order for the Ministers and Pastors that they do applie themselues faithfully to their calling and to censure them which are disorderly and exorbitant 4. that it is the Princes office to appoint Synods Councells nationall generall Prouinciall concerning Ecclesiasticall busines 1. The first is euident Deut. 17.19 where the king is commanded to read in the booke of the law all the daies of his life so also Ioshu 1.18 2. Moses prescribed vnto Israel a forme of worship Ioshua caused the people to be circumcised Iosh. 5. Dauid disposed the ministeriall offices of the Tabernacle and appointed the Leuites and Priests their orders and courses 1. Chron. 23. Hezekiah pulled downe the brasen serpent Iosias tooke away idols so did other Christian Emperors make Ecclesiasticall lawes as the first law Cunctus populus in the Code is concerning the beleefe of the Trinitie Martianus made a law against the Nestorians and Eutychians Iustinian inserteth diuers Ecclesiasticall lawes as that the Letanie should not be said by lay-men none of the Clergie beeing present Novell 123. c. 31. and that Bishops and Presbyters should rehearse the prayers in an audible voice to the vnderstanding of the people Novell 137. c. 6. and diuers such like 3. Salomon deposed Abiathar Iehosaphat appointed the Leuites to teach in the cities 2. Chron. 19. Constantinus the great heard the controversie betweene Donatus and Cecilianus and iudged it Euseb. lib. 10. c. 5. Theodosius commanded the Nestorian Bishops to be deposed leg 2. C. de sum Trinitat he appointed Nectorius to be Bishop of Constantinople Socrat. lib. 5. c. 19. Iustinian deposeth a Bishop that had a suspected woman in his house Novel 6. c. 5. yea the Bishop of
shall sweare 3. Some thinke this is a prophesie of the calling of the Gentiles that then euery tongue should confesse Bullin but the Apostle speaketh not of all sorts kinds of men in generall but of euery one in particular as it followeth in the next verse Euery one of vs shall giue account for himselfe 4. Wherefore although this prophesie is in part fulfilled in this life for both the faithfull doe publikely professe the name of Christ in the world now and euen the wicked are many times forced to acknowledge Gods iustice yet it shall not fully be accomplished vntill Christ come in the clouds when all flesh shall appeare before Christ and euen the wicked in that day will they nill they shall be forced to acknowledge Christ to be their Iudge when they shall wish the hills to fall and couer them from his presence Revel 6. so then although we see not all things now subdued to Christ Hebr. 2.8 yet when the last enemie is destroied which is death then all things shall be subdued vnto him when he shall haue deliuered vp the kingdome to his father 1. Cor. 15.27 28. 22. Quest. Whether euery one shall giue account for himselfe and appeare before Christs iudgement seat v. 12. 1. Obiect Pastors which are set ouer mens soules shall giue account for them Heb. 13.17 therefore not euery one for himselfe Ans. It followeth not for some shall giue account both for themselues and others as Pastors some for themselues onely as euery particular person and the Pastor shall not answer for others as in their place and as they are their owne proper faults for so they shall answer for them euery one for himselfe but for their negligence and want of care whereby they suffered their sheepe and flocke to miscarrie 2. Obiect The faithfull shall not be iudged at all Ioh. 3.18 He that beleeueth in him shall not be iudged Ans. There is iudicium condemnationis a iudgement of condemnation and so onely they which beleeue not shall be iudged which either had no faith at all or lost that which they had and there is iudicium retributionis a iudgement of retribution and so all generally shall be iudged the righteous vnto life and the wicked vnto condemnation Lyran. but in that place rather the meaning is he that beleeueth shall not be condemned 3. Obiect The Psalmist saith The wicked shall not stand in iudgement Psal. 1. then euery one shall not giue account at that day Hugo here answereth by this distinction that there is iudicium condemnationis a iudgement of condemnation and iudicium disputationis a iudgement of scanning and disceptation the vnbeleeuers vnderstood there by the wicked shall stand in the first iudgement not in the second there iniquitie is so notorious that it neede no scanning or discussing but those which were beleeuers and yet were euill liuers shall haue the other iudgement they shall be sifted and their sinnes examined But this is no sufficient answer 1. for in the day of iudgement all those which shall be condemned shall haue their sinnes obiected against them their owne consciences accusing them as is set forth in that forme of iudiciall proceeding described by our blessed Sauiour Matth. 25. all the goats at the left hand shall haue their sinnes laid vnto their charge 2. neither is the scanning and discussing of their sinnes properly a iudgement but an euidence and preparing vnto iudgement when the definitive sentence is giuen 3. in that place of the Psalme by not standing vp in iudgement is not meant their not appearing but the manner that they shall not stand forth with boldnes as the faithfull shall but with heauie and cast-downe countenance wishing that any thing might hide them from the presence of him which sitteth vpon the throne Revel 6.16 whereas the righteous shall stand forth boldly as the Prophet saith Isa. 8.18 Behold here am I and the children which thou hast giuen me 23. Quest. Of scandals and offences the occasion and diuers kinds thereof v. 13. 1. Chrysostome thinketh that the Apostle saying let no man put a stumbling blocke or occasion of falling before his brother doth admonish hereby both the strong and the weake for as the one might be offended with an others eating so the other with his not eating but the weake properly are said to be offended not the strong 2. Some take these for both one offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and scandale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen thinketh it is so called when any thing is found in the way whereat pedes offenduntur c. the feete of the walkers doe stumble or are offended so the Syrian interpreter vseth here but one word to expresse both some take the first to be the greater as an offence they will haue to be the occasion culpae mortalis of a mortall or deadly sinne the scandall venialis of a lesse or veniall sinne Gorrhan M. Beza inclineth to this opinion taking the first to be the worst so the Geneva translation interpreteth the first an occasion to fall the latter a stumbling blocke but this difference rather may be made that an offence is as when one impiugit sed non corruit stumbleth but falleth not a scandall is cum impingit cum ruina when one stumbleth and falleth so the lesse offence is when one is grieued and troubled but not altogether discouraged the greater called a scandall when one is so offended that he falleth away quite from the faith Pareus Tolet but yet this difference is not perpetuall these words are for the most part confounded in vse and one taken for an other 3. A scandall or offence is seene in things good or euill or indifferent in good things none are offended but the wicked as Tertullian saith res bonae neminem scandalizant nisi malam mentem good things doe scandalize none but such minds as are euill as the Pharisies were offended at Christs works such a scandall is to be contemned neither are good things to be omitted because of such scandals in euill things men are offended when as they are encouraged by the euill examples of others to doe the like and these offences are in any wise to be auoided in things indifferent if any be offended of ignorance and infirmitie as in the eating of meates we must forbeare and not giue offence as the Apostle saith here but if of malice and wilfulnes they are offended such offences are not to be regarded 4. And there are three kind of persons that may be offended the good and faithfull the euill and the weake betweene both the good are offended and grieued when they see euill committed the euill are offended at good things the weake at the vse of things indifferent the first and the third offences we must shunne as S. Paul saith Giue none offence neither to the Iew nor the Grecian nor to the Church of God 1. Cor. 10.32 that is neither to the weake nor to the strong 5. There are
two kind of scandals there is datum vel acceptum giuen or taken and not giuen offence is giuen when either a word or deede good or euill or a thing indifferent but vnseasonably vsed is so committed and done that an other is thereby made worse of such offences it is saide Woe vnto him by whome offences commeth an offence taken and not giuen is when any thing in it selfe good or indifferent beeing vsed tempestively and in season turneth to the euill of him which by his owne fault is thereby made worse these kind of offences neede not trouble vs the first is called scandalum activum an active scandall the other passivum passive 6. Here Lyranus putteth the question how farre spirituall things and temporall are to be left and dismissed for feare of scandall and thus he determineth things spirituall are either such as are simply necessarie to saluation which to omit were deadly sinne and such things must not in any case be omitted as to preach the Gospel to exercise our faith by good works some spirituall things are not so necessarie of themselues but are vsed as helps which may be omitted to auoide offence if it be ex ignorantia of ignorance not of malice as Augustine putteth the case of forbearing to vse Ecclesiasticall discipline when tenait in periculum schismatis it tendeth to danger of a schisme so temporall things are either our owne and so they must giue place to scandall and offence if it be of ignorance or they are not our owne but committed to our trust which trust we must not deceiue though it be with the scandall and offence of others 7. Pererius knitteth together these three distinctions before seuerally handled 1. of the thing wherein offence is giuen which is either good and therein we are to contemne all scandall and offence or euill in deede or in shew and appearance as in the vndiscreete vse of things indifferent and in these we must be carefull not to offend 2. of the persons to whome offence is giuen who are either men separated and diuided from the Church as heretikes to whome we must giue no way at all in the vse of things indifferent or they are the weake who for a time are tolerated and borne with in the Church and these must not be offended 3. of the manner of offence or scandall which is either ex malicia of malice when one will not be perswaded but continueth wilfull and obstinate or it is ex ignorantia of ignorance and it is called scandalum pusillorum the scandall of the little ones and they must not be contemned as our blessed Sauiour saith Matth. 18.10 See that ye despise not one of these little ones 24. Quest. Of the occasion of these words v. 14. I know and am perswaded c. and of the meaning thereof 1. For the occasion 1. Chrysostome thinketh that as hetherto the Apostle seemed to find fault with the strong which iudged their weake brethren now he beginneth to instruct the conscience of the weake but it appeareth by the words following v. 15. that the Apostle still exhorteth the strong not to giue any occasion of offence to the weake and so Lyranus well obserueth that as hetherto he mooued them not to contemne their brethren so now not to scandalize or offend them 2. Gorrhan thinketh the Apostle doth here expound himselfe why before v. 13. he bid them to giue no occasion of stumbling or falling not that the eating of meate is euill in it selfe but because of the opinion of the weake 3. But the Apostle rather meeteth here with an obiection which might be made in the person of the strong that he was for his part well perswaded in Christ that nothing was of it selfe vncleane howsoeuer it might be to others the Apostle graunting all this yet will haue the stronger to forbeare eating least they might grieue the tender conscience of the weake brethren 2. I know and am perswaded c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am assured certen or perswaded Pererius here taketh occasion to shew that this word in Scripture doth not alwaies signifie certitudinem fidei divinae a diuine certentie of faith sed probabilem perswasionem but a probable perswasion as the Apostle saith of the Hebrewes c. 6.9 We haue perswaded our selues better things of you and in this epistle c. 13.14 I am perswaded of you that ye are full of goodnes S. Paul did not thus beleeue of others fide divina by a diuine faith c. thus Perer disput 1. numer 1. Contra. 1. Though it might be admitted that S. Paul by reuelation of the spirit might know and discerne what was in others as he would pronounce of some that their names were written in the booke of life Philip. 4.3 2. yet will we not insist vpon this but denie the argument rather that because this word I am perswaded sometime signifieth a coniecturall and probable perswasion onely that it should therefore so be taken alwaies for though we can not haue a coniecturall hope and perswasion of an others saluation as beeing grounded vpon an opinion onely yet one may attaine to a certaine perswasion of his owne state such as grounded vpon knowledge as here the Apostle ioyneth both together I know and am perswaded and it is the same which before was expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fully assured and perswaded v. 5. 3. Thorough the Lord Iesus 1. some referre these words to the sentence following that thorough or in the Lord Iesus nothing is vncleane in it selfe because Christ by his comming hath abrogated the ceremonies of Moses law who made some meates cleane some vncleane Martyr Bullinger but neither by Moses law were any meates counted vncleane in themselues that is by their nature therefore this clause is better ioyned with the former words I know and am perswaded by the Lord Iesus so Chrysostome ab illo doctiu as taught of him non est humanae cogitationis ista sententia this that I say is not an humane thought but I am taught it by Christ. 4. Nothing common so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 1. Origen thinketh that meates were called common and vncleane because men did eate them whose minde beeing polluted with many sinnes and made the habitation of many vncleane spirits was made common and so the meates were defiled and made common 2. but Haymo saith that those meates were called common quibus gentes communiter vtebantur which were commonly vsed by the Gentiles beeing prohibited to the Iewes by the law as vessels which were consecrated to the vse of the Temple were holy other were common and profane and the reason of that appellation profanum profane is this as if it were perro fanum that is farre off from the vse of the temple So then common is as much as to say vncleane as it is interpreted Act. 10.14 5. Nothing is common by it selfe 1. The vulgar Latin readeth per
he doth but as Tolet well obserueth non est fides sed error this opinion in makng difference of meates is no faith but error therefore an erroneous conscience cannot be said to be faith that before he called faith the knowledge of Gods word that all meates are cleane and therefore he sinneth because his mind is not setled and well perswaded out of Gods word that he doth please God in eating and yet eateth Pareus 4. But here it will be obiected why he that beleeueth all meates to be alike may lawefully eate them or not eate them but he which maketh difference of meats and so beleeueth not may lawfully abstaine yet he cannot with a good conscience eate the reason of this difference is because he that maketh conscience of meates if he doe eate sinneth against his conscience but he that by the word is taught to make no difference of meats though he abstaine doth not against his conscience for he refraineth not from meates as though he held them to be vncleane but for offence sake 5. It will be obiected againe what if one be offended with him that is not perswaded of the indifferencie of meates because he eateth not may not he without sinne eate though it be against his conscience rather then to offend his brother to this the answear is that offences are giuen to the weake not to the strong he is the stronger and more perfect that eateth of all alike he is the weaker that maketh difference of meates therefore this case was not likely to fall out that the weaker by not eating should offend the strong Tolet here hath an other answear that if this case should fall out for the weaker to offend the strong by his not eating he should rather eate then offend his brother for a positive lawe such as was that of making difference of meates must giue place to the naturall lawe which is not to offend our brother But this is no good answear for if there were such necessitie that a man must either offend against his owne conscience or his brothers it were of the two euills the lesse to grieue his brothers conscience then his owne And the lawe positiue is to giue place in right vnto the lawe of nature where the conscience is so perswaded but where the conscience is not resolued the lawe of nature will that a man haue rather respect to himselfe then an other and to tender his owne conscience before an others 6. Thus the Apostle hath giuen vs three rules in the vse of things indifferent and of all other first that a mans conscience condemne not himselfe in his action secondly though the conscience directly condemne him not yet he must proceede further that he cast no doubts thirdly and yet it sufficeth not to cast no doubts but he must labour to haue his conscience setled and grounded vpon faith which is a certaine knowledge with a firme assurance and perswasion out of the word of God of the lawfulnes of that thing which is to be done that therein he pleaseth God Quest. 42. Of the right meaning of these words whatsoeuer is not of faith is sinne 1. Thomas deliuereth this for one exposition in his commentarie vpon this place that ex fide of faith is all one as if he had said contra fidem against the faith but not that onely which is against the faith but whatsoeuer is without faith is vnpleasing to God as the Apostle saith Heb. 11.6 without faith it is impossible to please God 2. Caietan expoundeth this saying not of all things in generall but of such quae debent procedere ex fide which ought to proceede of faith and so it is true that such things if they be not of faith and yet ought to proceede of faith are sinne the good morall workes then of the heathen are not therefore to be condemned as sinne because they were not of faith for they proceeded onely from the right vse of reason though there be no faith but in this place the Apostle treateth of such actions as should proceede of faith as is the ciscerning of meates cleane and vncleane this directly belonged vnto faith concerning the vse of Christian libertie Contra. 1. If by faith and to proceede of faith Caietan vnderstand onely points of doctrine which belong vnto the faith then it skilleth not for all other matters which concerne manners good life whether they be of faith or no which were verie absurd 2. neither can there be any right vse of reason in this our corrupt nature without faith 3. and touching the doctrine of faith Chrysostome thinketh that the Apostle doth not in this chapter intend any such thing he excludeth dogmata fidei the doctrines and principles of faith for they must be openly confessed it sufficeth not to haue that faith onely in our conscience before God as the Apostle saith of this faith touching the vse of indifferent things whereof he entreateh v. 12. Hast thou faith haue it with thy selfe before God 3. Pererius beside reckoneth vp three other interpretations 1. as some thinke the Apostle speaketh comparatiuely what soeuer is not of faith is sinne in respect of such workes as proceede of faith not simply 2. or sinne may be taken for the same as non placens not pleasing acceptable or availeable with God 3. and further this sentence neede not to be taken generally as though it were vniuersally true sed vt plurimum and maxima ex parte but for the most part But all these are mens fansies and vncertaine glosses 1. although one sinne may be greater then an other yet can it not be shewed that any thing is called by the name of sinne which is not so simply for sinne is defined to be the transgression of the lawe 1. Ioh. 1.6 whosoeuer sinneth transgresseth the lawe this is not then onely comparatiuely but simply sinne 2. we graunt that these two sinne and not to be pleasing to God may be converted whatsoeuer pleaseth not God is sinfull and whatsoeuer is sinnefull is not pleasing vnto God for whatsoeuer is not in Christ in whom onely God is well pleased cannot be pleasing vnto him and nothing doth separate vs and make vs not pleasing vnto God but sinne Isay. 50.1 for your iniquities are ye sold. 3. the third interpretation giueth the Apostle the plaine lie he saith whatsoeuer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is not of faith is sinne but they say not so for not all but the most part is so 4. But the generall receiued interpretation among the Romanists is this whatsoeuer is not of faith that is contra proprium dictamen conscientiae against the proper suggestion of the conscience Tolet contra conscientiam against the conscience glosse interlin reclamante conscientia his conscience gainsaying Perer. yea though it be erraus conscientia an erring conscience Eman. Sa. so they take faith not for that whereby we beleeue in Christ but for that whereby one beleeueth any thing to
he preached to the Iewes in his owne person to the Gentiles by his Apostles the Iewes had promises made to the fathers which were to be performed quasi ex debito as it were of debt not in regard of the Iewes to whome God was not endebted but of the truth of God with whome it is iust to performe that which he promised Lyran. but the Gentiles were called of Gods mercie onely without any such promise which though it were made de gentibus of and concerning the Gentiles and their vocation yet it was not made gentibus to the Gentiles as the promises were made to the fathers Pareus Thus our blessed Sauiour is set forth vnto vs vt minister humilis as an humble minister magister vtilis a profitable master because it is added for the truth and amicus stabilis a stable and faithfull friend to confirme the promises Gorrhan 15. Quest. Of the vocation and calling of the Gentiles why it is said to be of mercie and of the Iewes in truth v. 9. And let the Gentiles praise God c. This naming and mentioning of the Gentiles sheweth that the other part must be vnderstood of the Iewes that Christ was first a minister vnto them Iunius in his parallels thinketh that Christ was a Minister of the spirituall circumcision spoken of by S. Paul Coloss. 2.11 both vnto Iewes and Gentiles and that S. Paul doth not expressely speake of the Iewes though first he shew how Christ receiued them because partly that needed no proofe as the assumption of the Gentiles did and partly it may be vnderstood by the other part of the distribution concerning the Gentiles but it is better as is shewed in the former question by circumcision to vnderstand the circumcised nation of the Iewes and so both partes of the distribution are made more euident For his mercie It was Gods mercie also to make those gracious promises to the Iewes but because no promise was made to the Gentiles but concerning them neither are the promises concerning them so frequent in the Prophets as those made to the Iewes therefore the Apostle doth vnto the Iewes ascribe the veritie of Gods promises and to the Gentiles mercie so Hierome well obserueth this difference vpon these words Psal. 85.11 Mercie and truth are met Iudaeis repromissum est quod veniet Salvator nobis ex Gentibus non est repromissum c. It was promised to the Iewes that the Sauiour should come but to vs of the Gentiles it was not promised therefore it was mercie onely in the people of the Gentiles and truth in the people of the Iewes because that came which was promised c. so the Apostle excludeth the Gentiles from the promises they were straungers from the covenant of promise and this difference Gualter well obserueth in that place Micah c. 7.20 Thou wilt performe thy truth to Iacob and thy mercie to Abraham it was mercie in making the first gracious truth and graunt to Abraham and to his seede and then truth in performing the promises to Iacob made to his father Abraham Yet these two truth and mercie are not so to be distinguished as the one should be without the other for the calling of the Iewes as it was in truth so was it of mercie and the vocation of the Gentiles as it was of mercie so also in truth for the truth of the Prophesies and predictions made concerning the Gentiles was to take place but mercie is ascribed to the Gentiles quia magis apparet in conuersione Gentium because it appeared more in the conuersion of the Gentiles to whom no promises were made at all Gorrhan This is vsuall in the Apostles distributions onely to distinguish the partes according to diuerse degrees of more or lesse not that one member altogether excludeth the other as specially appeareth in these two places c. 4.25 Christ died for our sinnes and rose againe for our iustification and c. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth he confesseth to salvation Thus the Iewes and Gentiles are made equall in their calling and assuming to Christ both beeing so assumed of mercie that all envie and dissention might be taken away and both of them provoked to praise God for his mercie Quest. 16. Of the places of Scripture produced by the Apostle to prooue the calling of the Gentiles v. 9.10.11.12 v. 9. I will confesse thee among the Gentiles 1. This cannot be vnderstood of the person of Dauid for he made this song a little before his death as appeareth 2. Sam. 22. when God had deliuered him from all his enemies he could not then in his owne person set forth the praise of God among the Gentiles in his graue 2. Iunius in his parallels thinketh that Dauid speaketh this of himselfe but vnder the person of Christ that he in him which should come of his seed as one of his faithfull members should set forth the praises of God among the Gentiles as Levi is said Heb. 7. to haue beene tithed in Abraham 3. Pet. Mar. vnderstandeth the bodie of Christ the Church of God in whose person Dauid speaketh 4. rather Dauid speaketh here in the person of Christ who in his members doth continually set forth the praises of God among the Gentiles filius Dei laudat patrem per ora opera Gentium the Sonne praiseth the Father by the mouthes and workes of the Gentiles Haymo and because facit confiteri he maketh them confesse vnto the praise of God 5. so first here the consequent is prooued by the antecedent because God cannot be praised nisi in caetu sidelium but in the congregation of the faithfull Calvin the Gentiles cannot please God vnlesse they first should become the people of God and then the force of the argument lieth in this prediction and promise made by Dauid which must be fulfilled but Dauid promiseth that the Gentiles when they are called shall praise God therefore they shall be called v. 10. Reioyce yee Gentiles with his people 1. some thinke this place to be taken out of Psalem 67.5 Let the people praise thee O God c. Calvin Gualter but there the other words with thy people are not found Thomas as Erasmus obserueth well will haue it cited out of the 25. of Isay but it is euident to be found Deuter. 32.43 Yee nations praise his people or reioyce with his people 2. But the Iewes will obiect that the Apostle doth not cite that place aright for the words in the Hebrew are praise yee nations his people not with his people or and his people Answ. This place must either be read thus praise ye Gentiles his people or ye Gentiles his people praise him or ye Gentiles with his people c. the first is not so fit for Moses in that song doth reprooue the people of Israel and threatneth that for their disobedience they shall be cast off v. 21. I will mooue them to iealousie with those which are no people and
therefore it is not like that Moses would bid the Gentiles praise the people whome he had dispraised himselfe Iun. and yet this reading beeing admitted the Gentiles could not praise the people of God but they must praise their God also and God could they not praise and honour vnlesse they were first called to the knowledge of his name the second reading doth manifestly make the Gentiles the people of God as it were excluding the Iewes therefore the third is fittest ioyning both Gentiles and Iewes together in the praising of God the Apostle addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with for better explanation following the Septuagint 3. Againe whereas the Iewes obiect that the people of God in the Scriptures are sometime expressed by the name of goi a nation as Isa. 1.4 a sinnefull nation a people laden with iniquitie We answer that so it can not be here because the nations are called to reioyce with the people of God where the nations are manifestly distinguished from the people of God and though the word goi in the singular a nation doe sometime signifie the Iewes yet in the plurall goijm nations it signifieth the Gentiles 4. And herein lieth the force of this argument 1. the consequent is prooued by the antecedent by their ioy is inferred their partaking of the grace and knowledge of God for the which they ioy Par. 2. and further hereby is signified that they shall be associate to the people of God and be ioyned with them in the seruice of God Faius 3. nay by their zeale of Gods glorie and earnest reioycing they shall prouoke the Iewes to emulation Martyr 4. and beside hereby is insinuated the mercie which the Gentiles shall receiue for the more free the benefit is the greater cause there is of reioycing Tolet. v. 11. Praise the Lord all ye Gentiles and magnifie him all ye people Psal. 127.1 1. Haymo in the first place vnderstandeth the nations in the second the people of Gods that they should reioyce de salute fratrum for the saluation of their brethren quia auxâ—â— Deus numerum plebis because God hath encreased the number of his people by adding to the Gentiles glosse interlin and Gorrhan yeeldeth this reason because a people is defined to be rationabilis hominum caetus iuris consensu vtilitatis communione sociaetus a reasonable companie of men consociate together by the consent of a law and communitie of profit and such were the Iewes c. But such also were the Gentiles that had their lawes and common societies therefore it is not necessarie to make here this distinction 2. It sufficeth that this note of vniuersalitie all comprehendeth both Iewes and Gentiles that they should praise God for his mercie and truth in extending his louing kindnes to the Gentiles and in performing his promises made vnto the Fathers Calvin 3. and herein consisteth the force of the argument the Gentiles are willed by the Prophet to praise God which they could not doe without the knowledge of God at non frustra iubentur but they are not willed or commanded to praise God in vaine therefore they should praise God and consequently should obtaine mercie for the which God is to be praised 4. Chrysostome giueth two reasons why the Apostle here alleadgeth so many testimonies to prooue the vocation of the Gentiles and to suppresse the insolencie of the Iewes not to dispise the Gentiles videns ab omnibus illos Prophetis vocari seeing they were called and named by all the Prophets the other to teach the Gentiles modestie and humilitie seeing they were called onely of grace and mercie v. 12. There shall be a roote of Iesse c. this testimonie is cited out of the Prophecie of Isai. c. 11.10 but somewhat diuersly from the originall for both as Origen obserueth some things are omitted which the Prophet hath as in the beginning of the verse these words in that day and in the end his rest shall be glorious which words were not necessarie to the Apostles purpose and beside in the rest he followeth the translation of the Septuagint as he doth vsually as Origin noteth but when either minus necessaria videbuntur the things interpreted by the Septuagint seeme to be not greatly necessarie or when sensibus Scripturae vti vult magis quà m verbis interpretum he followeth the sense of the Scripture rather then the words of the interpreters so in these two cases the Apostle leaueth the Septuagint when either they adde any thing superfluously not in the originall or doe leaue the sense of the Scripture 2. But in this place S. Paul refuseth not the interpretation of the Septuagint because they retaine the sense though they read not the words whereas the originall readeth he shall stand vp as a signe to the people the Septuagint render he shall rise vp to raigne ouer the Gentiles in the same sense quia sub vexillo principis agat populus because the people doe gather vnder the ensigne of the Prince Beza Erasmus and whereas in the Hebrew text it is said they shall seeke vnto him the Septuagint read they shall must in him sperant qui concurrunt ad aliquem for they hope which runne vnto any to aske Eras. and no man seeketh that de cuius inventione desperet of the finding whereof he doubteth 3. A roote of Iesse 1. Origen interpreteth this name to signifie est mihi he is vnto me which he maketh to be the name of Christ and to signifie his eternitie as the Lord saide to Moses I am hath sent thee Exod. 3. but in the originall the proper name is Ishai which signifieth vir meus my man or husband which the Greekes turne into the name Iesse 2. Haymo giueth this for one sense that Christ is this roote of Iesse that he which in respect of his humanitie came of the stocke of Iesse he was in respect of his diuinitie creator radix Iesse the creator and roote of Iesse himselfe this sense followeth Gualter that this roote of Iesse was Christ himselfe the roote foundation and cause of all the fauours which God bestowed vpon that familie but Iesse rather is the roote and stocke himselfe and Christ as a graffe should grow out of his roote as the Prophet himselfe sheweth c. 11.1 or to speake more directly Iesse was as the roote Dauid as the tree out of that roote Marie as a branch of that tree and Christ as a budde of that branch Haymo 4. and it is called a roote because then that familie was obscure when Christ sprang vp out of it as the roote of the tree lieth hid in the earth and Iesse is named rather then Dauid because the kingdome of Dauid was then ceased onely the familie of Iesse still remained 17. Quest. Of the Apostles prayer v. 13. The God of hope fill you with all ioy and peace c. The God of peace 1. Origen noteth that the Apostle by occasion of the next words before in him shall the
existimaret least any should thinke that he did glorie plus quam veritas facti exigebat more then the truth of the thing required the Apostle sheweth that what he glorieth in was truely effected Tolet but the force lieth not in the word wrought as shall be shewed afterâ—ard 4. Origen placeth the force in this word by me as it hath relation vnto others quae loquor non sunt alieni operis verba what I speake are not the reports of other mens labours and this sense Erasmus approoueth as best agreeable to that which followeth v. 20. that he did not build vpon an others foundation but still this fitteth not the Apostles purpose here who intendeth onely to shew how he had wherein to glorie in Christ not comparing himselfe to others 5. Chrysostome in an other sense interpreteth these words by me of his owne workes omnia Dei esse ostendit nihil suijpsius he sheweth that all was of God and nothing of himselfe so Pet. Martyr nolle de 〈◊〉 rebus gloriari he will not boast of his owne doings nequid de seipso dicere ausit that he dare not speake any thing of himselfe whereof Christ was not author 6. Theophylact putteth both these last senses together non insolens praedico quod ipse non gesserim quin potius nil ipse confeci I doe not insolently publish that which I haue not done my selfe or rather it is not I that haue done it but God vsing me as the instrument 7. As this last sense is not much to be misliked yet the greatest emphasis lieth in Christ what Christ hath not wrought by me for the Apostles purpose is not so much to shewe by what instrument Christ wrought as by him not by others by him assisted by grace not working of himselfe as who it was that wrought all things in him namely Christ. So then as in the former verse he shewed in whom he gloried namely in Christ and in what or for what things belonging to God so now he proceedeth to prooue both these first who it was that wrought in him Christ and then what things he wrought by him as it followeth in the next verse Pareus Quest. 24. Of the things which Christ wrought by S. Paul as signes wonders how they differ v. 19. In word and deede c. These words must not be ioyned with the obedience of the Gentiles but with the former words which Christ hath not wrought by me c. in word and deede 1. the latter Chrysostome vnderstandeth of S. Pauls conuersation that both by his doctrine and life he converted the Gentiles 2. the most by deeds vnderstand his miracles as Origen opere signorum by the worke of signes Haymo factis miraculorum by the deeds of miracles so also Lyranus Tolet and of our writers Martyr Osiander Hyperius with others but the Apostle speaketh of signes and wonders afterward 3. Gualter vnderstandeth by deed indefessam industriam assiduos labores his neuer wearied industrie his continuall labours his trauailes imprisonment and other afflictions for the preaching of the Gospel 4. Pareus better comprehendeth both as by word are vnderstood not onely his publike preachings but his priuate exhortations also and his epistles and writings so by the deede or fact both are signified his great labours and trauails as also his example of godly life Pet. Martyr refuseth this sense because these labours were common to the Apostle with others so was also his preaching but these notwithstanding were more excellent in the Apostles then in others and therefore are fitly alleadged by him as arguments of his Apostleship v. 19. With the power of signes and wonders c. 1. Some take signes to be the generall word for all these things here rehearsed by the Apostle as the first signe they make to be his excellent gift of teaching the second the holy actions of his life the third his miracles the fourth the power of the holy Ghost Hyperius but the Apostle ioyning signes and wonders together doth euidently distinguish them from word and deed before mentioned 2. Origen thus distinguisheth signes and wonders the signes are wherein beside some wondrous thing done aliquid futuurm ostenditur somewhat to come is signified but prodigia wonders wherein mirabile tantum aliquid onely some wondrous thing is shewed but he confesseth that alwayes this distinction holdeth not and that in Scripture sometime oâ—â— is taken for an other 3. Haymo somewhat differeth here from Origen a signe he thinketh to containe both quiddam mirabile quiddam futuri some strange thing and it sheweth also somewhat to come but a wonder he taketh to be that wherein onely something is shewed that is to come and therefore he thinketh they are called prodigia as if one should say porrodigia or porrodicentia telling things a farre off Hugo Cardinal giueth an other notation of the word as if it should be said procul à digito farre off from the finger such a thing as was neuer seene 4. Lyranus gloss interlin Gorrhan vnderstand signes to be minima miracula the lesse miracles and wonders to be maiora the greater and so to differ only in degree 5. Tolet taketh those to be signes which though they are supernaturally done yet may be done also in some sort by naturall meanes as the healing of sickenesses and infirmities but wonders doe altogether exceede the power and worke of nature as is the raising of the dead the healing of them that are borne blind so also Faius 6. But howsoeuer there may be some difference in other places betweene signes and wonders yet here they are taken for one and the same namely the great works which were done by the Apostles as Haymo confesseth for all the miracles which the Apostles wrought were signes quibus veritas praedicationis probabatur whereby the truth of their preaching was confirmed Martyr they were also wonders for the strangenes of the â—orke which drewe men into admiration By the power of the spirit of God c. 1. which is added to shewe a difference between true and false miracles which as they differ in the end the one beeing to confirme the truth the other to deceiue so they haue diuerse beginnings for the true miracles are wrought by the spirit of God the false by the working of Sathan 2. Thess. 2.9 2. Origen also obserueth an excellencie betweene the miracles of S. Paul and the other Apostles who converted many nations vnto God and the miracles of Moses and Aaron who did convert thereby verie few of the Egyptians 3. and whereas these things are said here to be done by the power of the spirit which elswhere are ascribed vnto God Heb. 2.4 God bearing witnes by signes and Mark 16.17 in my name saith Christ they shall cast out deuils therein manifestly is prooued the diuinitie of Christ and the holy Ghost and the vnitie of essence of the Blessed Trinitie 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power vertue is taken here two waies
in the first place with the power of signes it signifieth the efficacie of the signes which they wrought in the heart of those which were converted in the latter by the power of the spirit is signified the efficient cause of this efficacie namely the power of the spirit Beza Quest. 25. Of S. Pauls labours in preaching the gospel from Ierusalem vnto Illyricum 1. v. 19. So that from Ierusalem 1. S. Paul setteth forth the effects of his ministerie and Apostleship first extensive shewing the extent thereof from Ierusalem to Illyricum then intensive intensiuely he preached where none other had preached before ver 20. Lyranus 2. Bucer whom Tolet traceth steppe by step though he conceale his name doth here diligently set forth the places of S. Pauls peregrination and trauell in preaching the Gospel Paul beeing conuerted going from Ierusalem to Damascus from thence went to Arabia and after three yeares returned to Damascus and from thence to Ierusalem Galat. 1.17.18 from Ierusalem he went to Cesarea and so to Tarsus Act. 29.30 from Tarsus Barnabas brought Paul to Antioch Act. 11. and from thence to Ierusalem to carie releefe to the Iewes Act. 11.30 from Ierusalem they returned to Antioch Act. 12.25 c. 13.1 from Antioch he and Barnabas were sent forth by the Church by the direction of the spirit and went to Seleâ—cia then to Cyprus and to some cities of Pamphylia and so to an other Antioch in Pisidia Act. 13. and thorough certaine parts of Lycaonia and then returned to Antioch from whence they had beene commended by the Church Act. 14.26 from Antioch they were sent to Ierusalem about the question of circumcision and returned to Antioch with the Apostles decree Act. 15.30 thence he returned and went thorough Syria and Cilicia visiting the Churches then he went through Phrygia Galatia and Mysia then to Troas wherein he was by a vision leauing Asia called into Macedonia and so came into the parts of Europe first to Philippi in Macedonia Act. 16. then to Thessalonica and from thence to Athens Act. 17. and then to Corinth thence to Ephesus and going to visit the Church in Galatia and Phrygia Act. 18.23 he returned to Ephesus Act. 14. from Ephesus he returned into Macedonia and Grecia Act. 20.1.2 and from Philippi in Macedonia to Troas and Miletum Act. 20. and thence by Tyrus and Cesarea and other cities he came to Ierusalem where he was taken and put in bonds Act. 21. And thus S. Paul preached as he saith from Ierusalem in all the regions round about Attica Beotia Achaia Epirus euen vnto Illyricum 2. And round about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in a circuite 1. which Chrysostome vnderstandeth backeward and forward not onely the cities on this side Ierusalem sed quae retro sunt colliges but thou shalt gather also the cities behind as the Saracens Persians Armenians and other Barbarians 2. some do vnderstand it that the Apostle went not on preaching recta linea by a right and straight line which beeing extended from Ierusalem to Stridon a towne in Illyricum where Hierome was borne would containe 350. Germane miles which make thrice so many English miles more then a thousand but he visited the coastes of the regions in Asia minor as he went and so fetcht a compasse by Cilicia Cappadocia Pysidia Bithinia Pontus Mysia Macedonia Pareus 3. and this circuite also may signifie that he went in and out going and returning vnto the same cities as he visited Ierusalem Antioch Philippi Ephesus diuerse times as is shewed before in the particular description 3. Vnto Illyricum 1. Which countrey Haymo saith is finis Asiae principium Europae the ende of Asia and beginning of Europe Lyranus saith it is in fine Graeciae in the end and vtmost part of Greece bordering vpon the Sea whereupon it is called Illyricum mare the Illyrian Sea the Greeke scholiast and Theophylact say it was the same countrey that is called Bulgaria Osiander taketh ti for the lower Pannonia where is the riuer Danubius Pareus thinketh it is the countrey now called Sclavonia bordering vpon Hungaria Pellican 2. But we must not suppose that S. Pauls labours here ended for he returned backe againe from those parts neare vnto Illyricum and tooke infinite paines and trauaile beside in preaching the Gospel 3. and whereas he maketh these two Ierusalem and Illyricum the bounds and limits of his trauaile we must not thinke that he preached no further then as it were from the riuer Iordane to Danubius for he preached also beyond Ierusalem in the parts of Syria and Arabia some thinke that he beginneth at Ierusalem because he went from thence first to Damascus Faius but at such time as he went first from Ierusalem he was not then conuerted but he nameth Ierusalem whether he returned from these remote parts and because from thence beganne after his returne and so went forward preaching in the regions of Asia the lesse and Europe 4. I haue replenished the Gospel 1. That is plene praedicauerim I haue perfectly and fully preached the Gospel gloss interlin Gorrhan non perfunctorie praedicavit he preached not slightly Mart. perfecte tradidit omnia he perfectly deliuered all points of doctrine Gualter but he sheweth here onely the largenes and extent of his preaching not the perfection of his doctrine 2. Beza doth vnderstand it of fulfilling his office in preaching the Gospel but to make vp this sense many words must be supplyed 3. There are in this speach three figures vsed the first a Synedoche he taketh Ierusalem and Illyricum the countrey for the people the subiect for the adiunct by a synecdoche Pareus then in that he saith he hath replenished the Gospel there is a figure called hypallage which is the putting of one word in an others case as to say I haue filled the Gospel with them for I haue filled them with the Gospel Iun. annot as when it is said trade rati ventos giue the winds to the shippe for giue the ship to the windes the third figure is a metaphor taken from the nets and fishing that as when the nets are filled with fish so the Apostle had filled the preaching of the Gospel which was as the net with the aboundance of beleeuing Gentiles Tolet annot 11. 5. So thus the Apostle abridgeth his infinite labours and travailes in the Gospell as in the former part of this verse acervus miraculorum percurrit he ranne ouer an heape of miracles saying in the power of signes and wonders so here he comprehendeth infinitas vrbes an infinite companie of cities and people where he had preached and this propter ipsos loquitur he speaketh for their cause to commend his Apostleship vnto the Romanes that he might haue some fruite among them as among other of the Gentiles as he saith c. 1.13 Chrysost. Quest. 26. Why the Apostle would not build vpon an others foundation v. 20. that is preach where Christ had been preached alreadie 1. Origen maketh this the cause ne alieni
thereby we are exhorted to beneficence 2. Cor. 8.9 to mutuall forgiuing one an other Ephes. 4.32 to loue Ephes. 5.23 to humilitie and modestie Philip. 2.5 to constancie in our profession 1. Tim. 6.13 2. Tim. 2.8 to faithfulnesse in our calling Heb. 3.7 to patience vnder the crosse Heb. 12.2 to meekenes 1. Pet. 2.21 3.18 so that we finde that saying to be most true omnis Christi actio nostra instructio euery action of Christ is our instruction Doct. 2. Of the manifold vse and profit of the Scriptures v. 4. That we through patience and consolation of the Scriptures might haue hope c. Like vnto this place is that 2. Tim. 3.16 where the Apostle maketh a fowrefold vse of the Scriptures it is profitable to teach to improoue to correct and instruct in righteousnesse the first two concerne doctrine the teaching of the truth and the convincing of error the other two belong vnto manners the correcting of vice and the instruction and edifying vnto holines so here the Apostle expresseth fowre benefits that come by the Scriptures doctrine patience consolation hope so Tertullian speaking of the manifold vse of the Scriptures coimus ad literarum divinarum commemorationem c. we runne together to the rehearsing of the diuine Scriptures as the condition of the present times doth giue vs occasion to remember them certe fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum inculcationibus densamus truely we doe nourish our faith with holy sayings erect our hope fasten our trust strengthen discipline by inculcating the precepts Doct. 3. The promises made vnto the Fathers in the old Testament were spirituall v. 8. Christ was the Minister of circumcision c. to confirme the promises made to the Fathers Then were not these promises onely or chiefely of temporall things but vnder them were shadowed spirituall for Christ did not by his comming restore vnto the Iewes any outward temporall blessings for at his comming they had other Lords to rule them the Romanes were their gouernours and immediately after our Blessed Sauiours death their countrey commonwealth and citie were destroyed The promises then made to the fathers as to Abraham concerning his seed and to Dauid for the continuance of the kingdome in his line and the rest were spirituall and by the Messiah spiritually to be performed and so all the promises of God in him were yea and Amen as S. Paul saith 2. Cor. 2.20 This may be obserued against those which thinke the bookes of the old Testament to be superfluous and vnnecessarie as containing nothing but terrene and temporall promises Doct. 4. Of the diuine nature and power of Christ. v. 12. He shall rise to raigne ouer the Gentiles and in him shall the Gentiles trust c. The Prophet in these words ascribeth diuine power vnto Christ for he is not visible in the world and yet he shall raigne among the nations yea they shall trust in him then he consequently must be able both to heare and helpe them God onely must be trusted in and be beleeued vpon as our Sauiour himselfe saith Ioh. 14.1 Ye beleeue in God beleeue also in me Doct. 5. That Christians in this life are kept vnder hope they haue not full fruition of that which they hope for In him shall the Gentiles hope or trust We then in this world liue onely by hope as the Apostle saith Rom. 8.24 We are saued by hope hope that is seene is not hope non ergo in praesenti seculo faelicitatas nostra quaeri debet our happines thē is not to be sought in this life Gualter but we hope for things which are not seene which hope of ours is supported by faith and our faith preserued and vpheld by the spirit who is the earnest of our saluation Doct. 6. The holy Ghost prooued to be God v. 13. That ye may abound in hope thorough the power of the holy Ghost In that God is said to fill them with ioy thorough the power of the holy Ghost it followeth euidently that the holy Ghost is God for the God of hope worketh hope in the power of the spirit not that the holy Ghost is the organe or instrument of God but that there is one and the same power of God the father and of the holy spirit for the spirit distributeth to euerie one as he will 1. Cor. 12.11 but this is a diuine power to giue vnto euery one as he will so then in that God is said to worke in and through the power of the spirit it sheweth a diuersitie of person but not a difference of power Doct. 7. Of the dutie of Ministers in preaching the Gospel v. 16. Ministring the Gospel of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly labouring in holy things whereby is set forth what the speciall dutie of the ministers of the word is to labour in the word and doctrine it is not to sacrifice in the Masse as Popish Priests nor to medele in worldly affaires leauing the preaching of the Gospel as many Pastors of the Church doe but their calling is to minister in the Gospel Gualter here noteth well Nec pro fidis Christi ministris haberi possunt qui post habita verbi praedicatione circa alia negotia occupantur c. they are not to be counted for the faithfull ministers of Christ which leaving the preaching of the word are occupied about other affaires which doe not edifie the Church and doe call them from their dutie c. Ministers then as Gods souldiers should not entangle themselues with the affaires of this life 2. Tim. 2.4 Doct. 8. What the Ministers conversation ought to be Origen vpon these words ministring the Gospel c. obserueth well that as the Priests in the law did provide that the sacrifice which they offered was without blemish that it might be accepted so they which preach the word must haue care ne quod in docendo vitium ne quae in ministerio culpa nascatur sed sua primum vitia iugulet vt non solum doctrina sed vitae exemplo discipulorum salutem oblationem suam acceptam faciat Deo that there be no fault committed in teaching nor any offence in his Ministrie but that he first doe slay and mortifie his owne sinnes that not onely by doctrine but by example of life he may make his oblation the saluation of his disciples acceptable vnto God c. for Ministers are like a citie set vpon an hill that cannot be hid Matth. 5.14 Doct. 9. That the course of the Gospel cannot be hindered v. 19. From Ierusalem round about to Illyricum I haue caused to abound c. Herein appeareth the singular power of God who by the preaching of S. Paul conuerted so many idolatrous nations to the knowledge of Christ which worke Satan by all his malice could not hinder as our Blessed Sauiour said when he had sent forth his disciples to preach that he sawe
v. 5. he was wounded for our transgressions and it followeth he was broken for our iniquities and againe the chasticement of our peace was vpon him and with his stripes are wee healed verse 6. the Lord hath laied vpon him the iniquities of vs all verse 8. For the transgression of my people was he plagued v. 10. he shall make his soule an offering for sinne v. 11. he shall beare their iniquities v. 12. he bare the sinnes of many and praied for the transgressors what could be more euidently expressed or how in more full and effectuall tearmes could the force and efficacie of Christs death redeeming and iustifying vs from our sinnes be described 3. Controv. Against the enemies and adversaries to the Scriptures the Marcionites Libertines with others v. 4. Whatsoeuer is written c. Those heretikes which impugne the Scriptures doe either condemne them as vnnecessarie or of no vse or reiect them as superfluous for such as are perfect or hold them as defectiue and imperfect and such as haue neede of other helps and supplies the first are the Manichees and Marcionites which condemne the bookes of Moses and the old Testament the second the Libertines which doe cleaue vnto their fantasticall dreames which they call revelations and say the Scriptures are onely for such as are weake the third are the Romanists which doe beside the Scriptures receiue many traditions which they call verbum Dei non scriptum the word of God not written which they make of equall authoritie with the Scriptures 1. Against the first Origen in his commentarie here sheweth how the things written aforetime in the old Testament were written for our learning and giueth instance of these places Thou shalt not muzle the mouth of the oxe c. which S. Paul applieth to the Ministers of the Gospel 1. Cor. 9. and that allegorie of Abrahams two sonnes the one by a free woman the other by a bond which S. Paul expoundeth of the two testaments Gal. 4. and that of Manna and the rocke which signified Christ 1. Cor. 10. by this induction Origen confuteth those heretikes which refused the old Testament 2. The Libertines also and Anabaptists are confuted which thinke the Scriptures serue onely for the weake seeing the Apostle who counteth himselfe among the strong v. 1. here saith whatsoeuer is written is written for our learning the Apostle confesseth that he among the rest receiued instruction and learning from the Scriptures Those then are impudent and shamelesse creatures which doe take themselues to be more perfect then S. Paul as needing not the helpe of the Scriptures 3. Our adversaries the Papists are here in an other extreame for as the Libertines allow the Scriptures onely for the vse of the simple so they contrariwise denie them to the simple and vnlearned and challenge a propertie in them onely to themselues that are professed among them of the Clergie and to such other to whome they shall permit the reading of the Scriptures But S. Paul here writing to the whole Church of the beleeuing Romans both learned and vnlearned both Pastors and people saith generally they are written for our learning and so our blessed Sauiour speaking vnto the people of the Iewes saith Search the Scriptures Ioh. 5.39 And as for that other part of Pharisaicall leauen in adding vnwritten traditions beside the Scriptures it is also reiected by warrant of the Apostles words here whatsoeuer things are written are written for our learning things then not written are not for our learning as hauing no certentie nor foundation And S. Paul els where setting forth the manifold vse and profit of the Scriptures addeth That the man of God may be absolute and made perfect c. 1. Tim. 3.17 if perfection of knowledge and to euery good worke may be attained vnto out of the Scriptures all other additions are superfluous See further hereof Synops. Centur. 1. err 12. 4. Controv. Of the authoritie of the Scriptures that it dependeth not vpon the approbation or allowance of the Church Whatsoeuer is written c. From hence also may be confuted an other point of Popish doctrine that the Scriptures receiue their authoritie and allowance from the Church for the word of God in the Scriptures is sufficient of it selfe and we doe beleeue the Scriptures because we are perswaded by the Spirit of God speaking in the Scriptures that they are the word of God 1. For if the Scriptures should receiue their authoritie from the Church then it would follow that God must submit himselfe to the iudgement and approbation of men and the Prophet Dauid saith Euery man is a lyer can they then which are natura mendaces lyers by nature giue approbation and authoritie to the truth and further seeing faith commeth by hearing of the word of God Rom. 10.17 and the faithfull are begotten by the immortall seede of Gods word as the holy Apostle Saint Peter saith how can they that are begotten beget credite and authoritie vnto that which first begat them 2. We graunt that there are certaine motiues and externall inducements to prepare vs to this perswasion of the Scriptures that they are the word of God as 1. That they were written by Prophets which were stirred vp of God and inspired with his spirit for how otherwise could plaine and simple men as Amos that was a keeper of cattel the Apostles that were fisher men be made able to such great workes 2. they were confirmed by miracles 3. the predictions of the Prophets as of Daniel and the rest were fulfilled in their time and place but God onely can foretell and foreshew things to come 4. Beside the Scriptures haue beene miraculously preserued as the bookes of the Law in the time of the captiuitie and vnder the tyrannie of Antiochus that committed them to the fire so since both the old and new Testament haue beene by impious Tyrants as Iulian the Gothes and Vandales sought for to be vtterly extinguished but yet God hath preserued them whereas many humane writings of Philosophers Historiographers and others haue perished by fire as when Ptolomes librarie was burned at Alexandria and by other casualities 5. adde hereunto the consent of all nations that haue receiued the Christian faith who with one consent haue acknowledged the Scriptures for the word of God All these and such other motiues may be inducements vnto vs at the first to receiue the Scriptures but the full perswasion is wrought in vs by the spirit of God in the reading and learning of the Scriptures themselues that we may say touching these motiues as the Samaritanes did vnto the woman that called them to see Christ that they beleeued him not so much vpon her report as for that they had heard him themselues Ioh. 4. 3. But that saying of Augustine will be obiected Evangelio non crederem nisi Ecclesiae Catholicae me commoverit authoritas I had not beleeued the Gospel if the authoritie of the Catholike Church had not mooued mee I answer
her in her busines 2. In whatsoeuer busines 1. Haymo thinketh that Phebe beeing a rich matrone might haue some busines in the Emperors Court by occasion of her lands possessions or by reasō of some vniust vexation or oppression for there were some of Caesars houshold that were Christians Philip. 4.22 who might stand her in stead 2. It is thought that S. Paul sent this epistle by Phebe which might make her better welcome but thereof there is no certentie Hierome thinketh it was sent by Timothie which two opinions Lyranus would thus reconcile that it might be that Timothie and Phebe trauailed together and so the epistle might be sent by them both or the Apostle might make two copies of this epistle because of the daunger of the Seas and send one by Timothie an other by Phebe but these are meere coniectures and gesses 3. For she hath been helpfull vnto many c. 1. Beza interpreteth she hath giuen hospitalitie but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more to be helpfull or assistant as the Syrian interpreter and so the verb whereof it commeth is taken before that yee assist her 2. Chrysostome setteth forth the singular commendation of this woman herein that she had beene assistant and helpfull not onely vnto others but to S. Paul orbis praedicatori the Preacher to the whole world Quest. 4. Of Priscilla and Aquila whom the Apostle saluteth in the second place v. 3. 1. S. Paul nameth the persons whom he saluteth and giueth the reasons of this his salutation which are these fower 1. because they were his fellow helpers in propagating the Gospel 2. they had put their owne life in daunger for Paul 3. all the Churches were therefore for Pauls sake beholding vnto them 4. and they had a Christian familie he saluteth the Church in their house Prisca and Aquila 1. she is also called Priscilla Act. 18.2 they were both Iewes borne by profession tent makers and Paul at Corinth remained with them a while beeing of the same craft 2. here the woman is named before the husband as likewise Act. 18.18 2. Tim. 4.12 some thinke because she was first called Gorrhan or more famous Lyran. but the Apostle therein obserueth no order nor is not therein curious as Act. 18.16 Aquila is named first but v. 18. Priscilla is set before Aquila 3. hence may appeare how sillie an argument it is for Peters primacie vsed and vrged by the Romanists because he is sometime named first for by that reason the wife here should be preferred before her husband 4. and Chrysostome noteth that neither artificium obscurum neque coniugium fuit aliquo damno their obscure trade nor their marriage was any impediment vnto them which may be obserued against the Romanists which make mariage such an impediment of Orders My fellow helpers c. 1. An example whereof Saint Luke setteth forth Act. 18.26 how Aquila and Priscilla take vnto them Apollos and instructed him in the way of Christ more perfitely 2. wherein Saint Pauls modestie appeareth who disdained not to call them his fellow helpers euen a woman he acknowledgeth to haue much helped him in the labours of the Gospel not that Priscilla tooke vpon her publikely to preach but by her priuate exhortations she prepared many 3. let this be noted that S. Paul refused not the helpe euen of lay people whom the Romanists will not admit so much as to the reading of the Scriptures without their licence 4. some as Theophylact noteth did thinke they are called S. Pauls fellowe helpers because they wrought together with him in the same trade but this is excluded by the words following they were his fellow labourers in Christ that is as Haymo in praedicatione alijs operibus in preaching and other workes as in laboribus periculis in his labours and pertils Which haue for my life laid downe their neckes 1. the interlinearie glosse addeth gladi◠to the sword as though they had beene killed and Theophylact seemeth so to thinke perfecti hi martyres extitere they were perfect martyrs but then could not S. Paul haue saluted them here 2. Chrysostome thinketh that these daungers were vnder Nero when the Iewes were commanded to depart from Rome but neither had S. Paul bin yet at Rome they could not then there offer themselues to daunger for Paul and the commaundement giuen for the departure of the Iewes from Rome was vnder Claudius not Nero Act. 18.2 3. some vnderstand this hazard and adventure of their necks for Paul of their ministring vnto him beeing in bonds cum periculo vitae with danger of their life Gorrh. 4. some of their daungerous trauell with Paul for he sailed into Syria with them Act. 18.18 Osiand 5. Pareus thinketh this was done in the commotion and stirre before Gallio at Corinth Act. 18.12 or in the seditious vproare at Ephesus Act. 19. Pareus 6. but I rather allow Gualters opinion that this might happen rather while Paul soiourned with Aquila and Priscilla in their house when he had such an hoat combate with the Iewes that he was constrained to leaue them and goe vnto the house of one Iustus it seemeth that they with hazard of their liues protected Paul while he was in their house for otherwhere it was an vnlike and vnmeete thing for Priscilla beeing a woman to aduenture her life for Paul Vnto whome not I onely giue thanks but also all the Churches c. 1. Origen giueth this reason quia hospitales fuerunt erga omnes fratres because they had shewed hospitalitie toward all the brethren and so Chrysostome omnem suam substantiam communem proposuerunt they had made all their substance common but it is not like that this couple liuing by making of tents were of such abilitie to giue such entertainment to all the faithfull 2. all the Gentiles then were beholding because they had preserued the life of S. Paul their Apostle and teacher thus Haymo Lyranus Martyr Par. vita Pauli servata in omnium Ecclesiarum vtilitatem redundavit the life of Paul beeing preserued redounded to the profit of all Churches And the Church in their house c. 1. Chrysostome vnderstandeth their Christian familie for they were so godly vt domum suam ecclesiam facerent to make their whole house the Church 2. Origen de grato fideli ministerio famulorum interpreteth it of the faithfull and readie ministerie of the seruants in entertaining of the Saints 3. Theophylact thinketh it to be called the Church in their house quia hospitio credentes admitteret because the faithfull were entertained there 4. but beside this it seemeth that their house was a place for the Saints to assemble in there the congregation vsed to come together Martyr and so els where S. Paul in his saluation of Aquila and Priscilla remembreth the church in their house 1. Cor. 16.19 the like salutation he sendeth to Philemon 2. 5. Quest. How S. Paul could salute Aquila and Priscilla as beeing at
set forth in Marie the act of her charitie she laboured modus the manner she laboured much fructus the fruit of her labour she laboured for vs. Quest. 8. Of the commendation of Andronicus and Iunia 1. These two are commended by these fowre arguments 1. by their flocke and kinred he calleth them his cousins 2. by their constancie his concaptiues and fellowe prisoners 3. by their name and fame among the Apostles 4. by the antiquitie of their conversion they were in Christ before him 2. Andronicus and Iunia Origen taketh both these for men and Pareus thinketh they might be two brethren of the Iewes Chrysostome and Theophylact thinketh rather this Iunia to haue beene a woman and Pet Martyr taketh her to be the wife of Andronicus 3. My Cousines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some thinke they were his kinsmen because Iewes Tolet but there was propinquitas sanguinis a neare propinquitie and affinitie in blood Theophyl cognati fuerunt Paulo they were the kinsmen of Paul after the flesh Origen forte ex cadem tribu it might be they were of the same tribe Lyran. 4. My prison fellowes 1. Origen maketh an allegorie of this they were concaptivi in hoc mundo they were S. Pauls concaptiues in this world so also the interlinearie glosse as long as we are in the bodie peregrinamur à Domino we are strangers from God and so captiues in the bodie 2. Chrysostome vnderstandeth this captiuitie of the many dangers which the Apostle was in whereof these were partakers 3. or multas sustinuerunt tribulationes sicut ipse they had sustained many tribulations as well as he 4. but it is better vnderstood literally of S. Pauls imprisonment indeed which because it happened but once to S. Paul at Philippi before he was in bonds at Ierusalem Pareus thinketh that these were his fellowe prisoners there for there were other prisoners then deliuered beside Paul and Silas Act. 16.25.26 or it might be at some other time and place because all S. Pauls troubles for the Gospell are not expressed 5. Notable among the Apostles 1. Origen and Haymo so also Lyranus thinke they were of the 72. disciples of Christ who also were called Apostles but the one beeing a woman could not be of that number 2. Chrysostome taketh here the name of an Apostle generally that this woman digna est habita apostolica appellatione was counted worthie of the Apostolike name and so also Calvin thinketh that they were called Apostles in generall qui promulgando Evangelio operas impendunt which did labour in the promulgation of the Gospel so Osian so they thinke the meaning to be this that they were famous Apostles and teachers but the name of an Apostle I thinke cannot be readily shewed in the newe Testament to be giuen vnto a woman 3. Pareus thinketh they were principall messengers and Legates from the Romanes to S. Paul for they were also called Apostles as Philip. 2.25 Epaphroditus is called there an Apostle that is a messenger but that had not bin such a singular note of commendation neither was a woman so fit to be a messenger of a whole Church 4. Therefore the literall sense and meaning is best they were famous and well accepted among the Apostles of Christ Origen misliketh not this sense Martyr followeth it probe sunt noti they were well knowne to the Apostles and well esteemed of them and the rather because of that which followeth they were in Christ before Paul and so known to the Apostles 6. In that he saith they were in Christ before him 1. it is probable that they were conuerted before the passion of Christ whereas S. Paul was conuerted not long after his ascension Gorrhan 2. Chrysostome noteth the modestie of Paul who seeketh not his owne glorie but preferreth these before himselfe and beside priorem vitam manifestare non detrectat he spareth not to lay open his former life to call to mind what he was before he was yet called 3. but the rule of the ciuill law here hath no place tempore prior iure petior that he which is first in time is chiefe in right for S. Paul though called after many yet in labour exceeded them all 4. further let the phrase be considered they are said to be in Christ that is planted into him by faith faith doth incorporate vs into Christ as the branches into the vine Quest. 9. Of S. Pauls salutation of certaine of his familiar acquaintance v. 8 9. 1. He saluteth Amplias his beloued 1. Origen obserueth that although the Apostle giue no other commendation of this Amplias yet he was worthie of salutation because he was beloued of Paul 2. Chrysostome giueth two reasons thereof both in respect of S. Pauls person so great and worthie an Apostle si magnum est à rege diligi c. if it be a great thing to be beloued of a king much more of S. Paul as also because they knewe that S. Paul would not haue loued him nisi multam virtutem possedisset vnlesse he had beene endued with many vertues 3. and least they might thinke that he loued him either for his riches or for any such thing he added in the Lord that is for his faith and pietie sake 4. so three things are obserued in the Apostles loue that he was beloued tantum so much à tali of such an one and taliter in such manner in the Lord. 2. Vrbanus is in the next place saluted 1. it seemeth by his name that he was an Italian or Romane and most like to be one of their Pastors for S. Paul calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellowe helper that is as Origen saith particeps Apostolici operis a partaker of the Apostolike worke and busines in seeking to propagate the Gospel among the Romanes 2. Chrysostome obserueth that though he call him not beloued yet he giueth him a greater commendation for this praecedens complectitur doth comprehend the other beeing his fellow labourer he was likewise beloued 3. Stachis by the annuntiation of his name which signifieth spica an eare of corne it seemeth he was a Grecian and one of S. Pauls familiar acquaintance in time past though he were not his fellowe helper yet he was also beloued of the Apostle for his vertue where we see that the Apostle doth not flatter them but giueth vnto euery one that commendation which was due Quest. 10. Of S. Pauls saluting of some commended for their faith though not of such speciall acquaintance v. 10.11 1. Salute Apelles 1. Origen thinketh this might be Apollo mentioned Act. 18. who was instructed by Aquila and Priscilla but that is vncertaine 2. he is called approoued in Christ Haymo maketh mention of some that should take the word probus or probatus approoued for a proper name so also Hugo but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approoued 3. Chrysostome taketh this to be an absolute commendation for in so saying omnem virtutem recenset he
consensus in superstitione turbatur whereby consent in superstition is hindered 2. and Faius noteth well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth not onely contrarie but beside for that onely is not forbidden which is directly contrarie vnto the doctrine receiued sed si quid aliud vel aliter introducitur but if any other thing or in other manner be brought in which belongeth to doctrine which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reach an other doctrine 1. Timoth. 1.3 which is not onely when false doctrine apparantly contrarie to the truth is brought in but when the pure doctrine is by humane inventions adulterated Beza annot 1. Tim. 1.3 5. The doctrine which ye haue learned 1. Chrysostome noteth that he saith not which I haue taught but which ye haue learned arguing hereby permuniendum esse in ijs quae accepissent that they should continue in those things which they had receiued 2. But Tolets note is wide he would haue them constant in doctrina fidei à principe Apostolorum Petro accepta in the doctrine of faith receiued from Peter the Prince of the Apostles both which assertions are vntrue for neither was Peter the Prince of the Apostles he acknowledged Paul to be his equall when he gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hands of fellowship Gal. 2. and in the same chapter it is shewed that Paul rebuked Peter to the face wherein he declared himselfe no whit inferiour to Peter And seeing Peter was the Apostle of the circumcision it is not like that he should be the first Preacher to the Gentiles at Rome Gorrhan is yet more equall who doth not refraine this to the doctrine deliuered by Saint Peter at Rome but that which they had learned à veris Apostolis from the true Apostles see more of this qu. 19. vpon the 1. chapter 3. here the wisdome also of the Apostles appeareth which speaking of the authors of those factions yet concealeth their names 6. Decline or auoid them 1. that is such qui scientes in id facinus prolabuntur which wilfully fall into this mischiefe they which are seduced thorough ignorance reduci in viam possunt may be reduced into the way and amended Theophyl 2. Chrysostome noteth further he said not aggredimini manus conserite assault him and trie it by hand strokes but onely shunne him and decline him for as Peter Martyr here inferreth the Church hath no other sword beside excommunication their crueltie and tyrannie then is taxed that will by force sword and fire suppresse those which they call heresies not first discouering them by the word of God 3. By declining here 1. is not meant that no disputation should be had with such as Tolet the Apostle sheweth the contrarie by his example who disputed at Ephesus with the gainesayers daylie in the schoole of Tyrannus Act. 19.9 2. but we must decline thence eorum societatem vitando both priuately in auoiding their companie as Ioh. 2.10 If any come and bring not this doctrine receiue him not to house Gorrhan 3. and publikely he must be excommunicate Tit. 3.10 Him that is an heretike reiect after once or twice admonition 4. and it is the Magistrates part also not to suffer such within his iurisdiction but to cast them out Osiander Quest. 17. How these false teachers and seducers are to be discerned v. 18. The Apostle sheweth how such must be knowne 1. by their hypocrisie which is seene by the euent they serue not the Lord Iesus 2. by the end which they propound namely to serue their bellie 3. by the manner of their deceiuing they vse deceitfull and flattering speach 4. by the obiect whereupon they worke they seduce those which are simple 1. They serue not the Lord Iesus 1. whom they ought to serue ratione potestatis because of his power he is the Lord ratione bonitatis because of his goodnesse he is Iesus our Sauiour Gorrhan 2. these are they which pretend to be the seruants of Iesus and make as though nothing were more pleasing vnto them then the name of Iesus which they take vp often in their mouthes and yet they are enemies vnto Iesus 2. By their owne bellies 1. that is as Origen they teach questus cupiditatis causa for the desire of gaine as the Apostle saith Tit. 1.11 They teach things which they ought not for filthie lucres sake and such make their bellie their god Philip. 3.18 2. who then will not be ashamed servos ventris pro doctoribus habere to haue them for their teachers which are seruants of their bellie Chrysost. 3. By faire speech and flattering 1. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are thus distinguished the first signifieth a faire speech which intendeth an others profit and meaneth nothing lesse as Satan insinuated himselfe vnto Eve vnder a pretense of wishing her good and in such speach much is promised and little performed this is de rebus concerning the things which they perswade the other is de personis touching their persons whom they flatter they deceiue by the one and flatter by the other 2. by blessing or benediction 1. Origen vnderstandeth their flattering of men in their sinnes vel permanere vel proficere c. they exhort them either to continue or goe on in their sinnes Erasmus thinketh it is put pro laudatione for flattering praise commendation 2. they speake things pleasing vnto men and apply themselues to their humors as Physitians that minister things delectable but not medecinable to their patientes 3. and we may vnderstand also orationes quas faciebant c. the prayers which they made and blessings ouer them of whom they receiued any thing as Baals prophets wished prosperous successe to Ahab and the Pharisies vnder colour of long prayer deuouted widowes houses Matth. 23. Hugo 4. Haymo addeth further that as they flatter some sic detrahunt alijs so they detract from others that they may the better insinuate themselues 5. But yet this forbiddeth not the Ministers of the Gospel to vse humanitie in their speach curiositie and bitternesse of words must be auoided as much as flatterie habeant comitatem sed cum libertate coniunctam they must shew gentlenes in speach but ioyned with libertie Calvin 4. The heartes of the simple 1. Not the innocent as the vulgar latine readeth and Haymo interpreteth that they goe about to seduce them vt eorum innocentiam auferant to take away their innocencie for they cannot be innocent that are so easily seduced 2. neither doth it signifie such as are without fraud sine dolo and malice Tolet for one may be without fraud and yet not simple 3. Melancthon vnderstandeth those qui affectubus infatuantur which are weake in their affections and are as infatuate that may easily be drawen vnto hope or feare and such like 4. but it signifieth those which are weake rather in iudgement then affection qui minus circumspecti sunt ad cavendas fraudes which are not circumspect
to take heed of fraud and deceit Calvin and so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not euill that is not suspicious cautelous but simple they are so said not euill or innocent harmelesse non à puritate conscientiae sed defectu industriae not in the puritie of their conscience but in their want of industrie and circumspection Lyran. as the Apostle describeth them 2. Tim. 3. 6. They lead captiue women laden with sinnes c. which are euer learning and neuer come vnto knowledge They are simple then not as innocent for they are laden with sinnes but as ignorant and continually learning such the wise man speaketh of Prov. 17.15 The simple beleeueth euery word 5. Let now any indifferent man iudge if all these notes and markes of false teachers and seducers doe not adhere and cleaue as fast as pitch vnto the seducing Popish Iesuites or Iudasites rather 1. They pretend the name of Iesus and call themselues by his name yet their doctrine and practise sheweth that they are not the seruants of Iesus 2. They grow rich and turne all to their owne commoditie in Fraunce they could in few yeres bestow an 100. thousand crownes in the building of the Iesuites Colledge at La-flesh and an 100. thousand crownes more in revenew witnesse Anti Cotton 3. through their insinuating speaches promising heauen for workes worthie of hell and with praising yea adoring their ministers and instruments of mischeefe they deceiue and seduce many 4. and especially they worke vpon carnall and ignorant persons that haue no knowledge in themselues but altogether depend vpon them for their instruction and direction in faith Quest. 18. Why the Apostle maketh here mention of the obedience of the Romans v. 19. 1. He doth speake of their obedience some thinke to that end vt bono exemplo essent alijs that they should giue a good example vnto others to decline false teachers because they were in the eie of the world Lyran. 2. some will haue it vsed as a reason why they should take heed of false teachers because they had professed their obedience and subiection to the faith and therefore beeing subditi verae fidei veris Apostolis subiect to the true faith and true Apostles they should not receiue false doctrine Gorrhan 3. Origen thinketh that the Apostle subtiliter facilem indiscretam Romanorum obedientiam notat doth cunningly note their facile and vndiscreete obedience how readie they were to be swaied and therefore they had need to be admonished so also Martyr and Pareus but such facilitie in listening vnto any teacher had not beene worthie the name of obedience 4. Chrysostome thinketh it is a preoccupation to preuent their suspition least they should haue such an opinion of the Apostle as though he held them wauering and vnconstant and easie to be carried away and therefore he should say in effect incautos alios alliciunt they doe intise others that are not cautelous but not you Theophylact your obedience is knowne well enough but yet you had neede to be admonished Calvin but this is not so fit because the Apostle rather rendreth a reason of his former exhortation as the words shew for your obedience c. then vseth any preoccupation 5. wherefore this sense is more agreeable that although the Apostle had good experience alreadie of their obedience yet he would haue them be constant nolit eos gradu suo excidere he would not haue them fall from that degree of perfection which they had alreadie attained vnto but continue constant still in resisting of contrarie doctrines for the Apostle did foresee that the Romane Church beeing once infected with error would be daungerous to other Churches Gualter as it is not sufficient for a matrone to haue beene once chast vnlesse she still continue Osiander Quest. 19. What it is to be wise concerning that which is good and simple in euill 1. Origen thus vnderstandeth it to be wise vnto good is semper aliquid boni invenire to find out alwaies some good thing as if we be hindered that we cannot bring forth a good worke then to find out some good saying if not that then votum bonum to make some good vow or wish to be simple in euill that we be not craftie malum pro malo reddere to render euill for euill to the same purpose Severianus in Oecumenius to be wise to doe good is to prouide ne nobis noceatur that we be not hurt to be simple in euill that we offer no hurt to others 2. Lyranus thus we must be wise in bono cognoscendo operando in knowing and working of that which is good and simple not in knowing but in working of euill so Haymo bonum sapite faciendo malum ignorate vitando be wise vnto good in doing it and simple or ignorant in shunning of euill 3. But this sentence rather is to be vnderstood according to the present argument that the Apostle would haue them wise in discerning of true doctrine from false but simple in deuising of euill which is agreeable to that saying of our Blessed Sauiour they should be wise as serpents innocent as doues and of S. Paul 1. Cor. 13. that they should be children in maliciousnesse but not in knowledge this sense the words themselues fauour the simple are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without any mixture of euill of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mingle and the priuatiue α though some will haue it deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an horne such an one as is without hornes that is hath no power to doe hurt so then he is simple and sincere to euill that neither hath cunning to sophisticate the truth and to bolster out false doctrine neither to worke mischeefe 4. But yet this place maketh nothing at all for ignorant simplicitie for it must be ioyned with wisdome and there is no wisedome without knowledge the Popish simplicitie then ioyned with grosse ignorance which the Iesuites require in their disciples is not the simplicitie which S. Paul speaketh of Martyr 5. Origen here mooueth a question how one and the same man may be said both to be wise and yet simple and he answeareth that this may well be in diuerse respects as one may be wise toward God and yet a foole to the world as here in the world he that is skilful in one art may be yet simple in another as sapientissimus Grammaticus c. a wise Grammarian may be simple in the carpenters trade and a good Pilote of a shippe may be ignorant in Physicke Quest. 20. How the God of peace shall tread downe Sathan 1. The God of peace 1. This is a good reason to stirre them vp to vigilancie against false teachers from the hope of victorie 2. he calleth him the Lord of peace to shew that qui pacem amat he that loueth peace will dissolue whatsoeuer destroieth it Chrysostome 3. and God shall doe it they must not be confident vpon their
haue beene S. Luke the inseperable companion of Saint Paul of whom he maketh mention in 3. places Col. 4.14 2. Tim. 4.11 Phil. 2.4 and here he is called Lucius after the Romane inflexion but it is more like to be Lucius of Cyrene mentioned Act. 13.1 who is their numbred among the Prophets at Antioch 2. Iosan was S. Pauls host at Thessalonica that endured so much for him Act. 17.5 3. and Sosipater as Origen thinketh is that Sopater of Berea which accompanied S. Paul sayling into Syria Act. 20.4 4. these three are called Saint Pauls kinsmen not onely because they were natione Iudaei Iewes by nation for so as Origen saith all the beleeuing Iewes were his kinsmen to whom he notwithstanding giueth not this title neither yet because they were of the same faith Gorrhan and as Origen thinketh this consanguinitie ex baptismo intrabat came in by baptisme but it seemeth they were sanguine iuncti neere in consanguinitie vnto Paul yet so as that they were ioyned in religion for otherwise Saint Paul would not haue made mention of them Theophyl whereby it is euident that Saint Paul had illustrem familiam a famous stocke that findeth of his kindred in diuerse places 5. I Tertius c. 1. this Tertius was Saint Pauls scribe who did write it from S. Pauls mouth as he endited it he is Tertius which signifieth the third non numero sed nomine not in number but in name Ambros. 2. he put in his name by Saint Pauls licence Lyran. whereby we see that the labours and ministrie of the faithfull are not forgotten with God as here the name of this Tertius is eternized to posteritie for his faithfull ministerie and seruice to Saint Paul and to the whole Church in writing his Epistles 3. neither as Chrysost. obserueth did he make mention of himselfe to get praise but rather by this his seruice to insinuate himselfe into the loue of the Romans 4. these words in the Lord may haue a treble sense either to ioyne them with his name I Tertius in the Lord that is of the faith of Christ Gorrhan or I haue written in the Lord for the Lords cause or I salute you in the Lord and this last sense is the fittest Beza 6. Gaius 1. Ambrose thinketh that this was he vnto whom S. Iohn wrote his third Epistle which may seeme probable because he is also there commended for his great hospitalitie as here yet Pareus thinketh he was not this Gaius because S. Iohn wrote long after S. Paul but this letteth not all falling out in one age 2. Origen thinketh this was that Gaius who was baptized by S. Paul at Corinth 1. Cor. 1.14 3. but he can not be that Gaius as Pareus thinketh who was one of S. Pauls companions mentioned Act. 20.4 for that Gaius is saide to be of Derbe therefore I consent rather with M. Beza and Tolet that there were three of this name one of Derbe Act. 24.4 an other a Macedonian Act. 19.29 the third of Corinth whom S. Paul baptized 1. Cor. 1.14 4. If he had beene onely S. Pauls host it had beene a singular commendation for no doubt the Apostle according to Christs rule did dignum exquirere hospitem seeke out a meete host to soiourne with Chrysost. but he was a common host of all the brethren that passed that way 5. Origen saith it was receiued traditione maiorum by tradition from their Elders that this Gaius was Bishop of Thessalonica Lyranus saith he was Bishop of Corinth of these reports there is no great certentie 7. Erastus the steward of the citie 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a steward the vulgar Latine calleth him arcarius the cofferer but here diuers notations are giuen of this word arcarius some deriue it ignorantly of archos which signifieth a Prince or the chiefe glosse interl or of ab arce of the castle of the citie which he kept Hugo or of arca a cheft where the acts and writings of the citie were kept Lyran. the chamberlaine Genev. or the common treasurer of the citie Gorrh. and so Chrysostome taketh him to haue bin the quaestor aerarius the treasurer or receiuer Beza and the Syrian interpreter thinke he was the Procurator or gouerner so also Theophylact but he was more like to be the steward or annonae praefectus that made prouision for the citie he that had the laying out of the money for the common vse and receiued the rents of the citie Haymo Origen maketh a spirituall sense that he was steward of that citie cuius artifex Deus of the which the builder is God 2. This citie some take to be Athens Hugo Origen leaueth it in doubt what citie it should be because no name is expressed but it was Corinth the citie where S. Paul wrote this epistle 3. This is that Erastus whome S. Paul saith he left at Corinth 2. Tim. 4.20 namely to attend vpon his office yet he sometime ministred vnto Paul as he was sent with Timotheus into Macedonia Act. 19.21 his riches and office were no impediment to his calling 8. Quartus This is no word of number as the word signifieth the fourth but it was his name as Tertius of an other as there were also among the Romanes that were called Quinti Sexti c. 23. Quest. Of the doxologie that is of ascribing glorie vnto God wherewith the Apostle concludeth his Epistle in generall 1. Concerning the order and placing thereof Origen obserueth that wicked Marcion the heretike who had corrupted the Apostles writings putting in and out at his pleasure had quite cut off these two last chapters from this epistle beside there is an other difference among the Orthodoxall Expositors for some doe place this doxologie in the ende of the 15. chapter immediatly after these words Whatsoeuer is not of faith is sinne and so Chrysostome doth treat of it in that place but Origen placeth it here 2. Chrysostome obserueth this to be the Apostles holy manner to shut vp and conclude his exhortations with praier for it belongeth vnto a teacher non solum sermone instruere not onely to instruct by speach but to entreat also the diuine helpe 3. Three arguments the Apostle coucheth together whereby he setteth forth the praise of God his power in beeing able to confirme them his wisdome in keeping secret the great mysterie for many yeares and manifesting it now his goodnes in reuealing the same and making it knowne vnto the Gentiles 4. But concerning the reading of this place it hath much troubled interpreters how it should be ioyned together in a good construction because in the last verse it is added To whome be praise thorough Iesus Christ which can not hang vpon this clause v. 25. to him that is of power c. Erasmus thinketh it were great impudencie to put out the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome which is found in the most Greeke copies and therefore he professeth he can
not tell what to thinke but that the Apostle after his manner orationem imperfectaÌ„ c. brought forth here an imperfect speech But 1. this were no such boldnes or impudencie as Erasmus thinketh for neither hath the Syrian interpreter that relative nor yet the Complutensian copie which Beza followeth 2. Augustine as he is cited by the ordinarie glosse will haue the word praise or glorie to be twice supplied in this sense to him that is of power c. be praise and glorie to whome be all praise but this were a superfluous supplie 3. Chrysostome howsoeuer he readeth that word in his text yet he omitteth it in his comment lectionis haec est consequentia this is the consequence and coherence of the reading and sense to him that is of power c. be glorie so also Ambrose Lyranus interpreteth cui to whome that is to Christ Tolet cui that is ipsi to him but yet the sense and the words should not hang well together 4. Wherefore I thinke with Beza that this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome is a pleonasme a filling or superfluous word according to the manner of the Hebrew tongue as he giueth instance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe vsed superfluously Eph. 3.21 1. Pet. 2.24 but Pareus giueth a fitter instance Hosh. 10.7 succisus est Samariae rex eius the king of Samaria of it is cut off and so in this place this word to whome may abound and be superfluous but the sense and coherence is that which Chrysostome followeth 24. Quest. A description of the Gospel preached by the Apostle inserted here in the conclusion of his Epistle v. 25 26. There are foure parts of this description containing the foure causes thereof 1. the materiall cause or obiect which is Iesus Christ. 2. the forme reuealed now by the Scriptures of the Prophets before kept secret 3. the author and efficient at the commandement of God 4. the ende for the obedience of the Gentiles 1. According to my Gospel and preaching of Iesus Christ. 1. he calleth it his Gospel because he was the minister of it as our Sauiour calleth it their word Iob. 17.20 which shall beleeue thorough their word the Gospel he nameth the word of the Apostles 2. the preaching of Iesus some take actiuely as Chrysostome quem ipse praedicavit which he preached so also the interlinear glosse à qua non discordat c. from the which the preaching of Christ disagreeth not but it is rather taken passiuely for the Gospell preached concerning Christ as it is taken c. 1.3 and so the Syrian interpreter translateth and withall it sheweth Christ to be the author of S. Pauls preaching he was minister Christus magister the minister and Christ the Master Lyran. Gorrhan and so Origen praedicatio Pauli est praedicatio Christi the preaching of Paul is also the preaching of Christ as he saith 2. Cor. 13.3 seeing ye seeke experience of Christ that speaketh in me 2. By the revelation of the mysterie 1. This mysterie is not to be restrained to the calling of the Gentiles onely but to be vnderstood of the whole doctrine of the Gospel concerning the Trinitie the incarnation of the Sonne of God and such like which although they were in some sort made knowne in the old Testament yet then but obscurely that in respect of the cleare light of the Gospell they were but as a mysterie 2. Origen here vnderstandeth one thing by the preaching of Christ which belonged vnto the faithfull an other by the revelation of the mysterie which was manifested but to a fewe vnto such as capaces esse possunt scientiae Dei may be capable of the knowledge of God but the Apostle saith this mysterie is made manifest among all nations therefore not to a fewe but vnto all beleeuers 3. Kept secret or in silence not that either the Prophets knewe not what they prophesied for as Origen saith si Prophetae non intellexerunt ea quae dicebant non erant sapientes if the Prophets vnderstood not the things they said they were not wise not yet that the Prophets knewe these things sed non licebat profere alijs hominibus but it was not lawfull to bring them forth to others as Origen but it is spoken comparatiuely that although these things were reuealed in some part to the Prophets yet ratione praesentis lucis in respect of the present light of the Gospel these mysteries were kept secret and hid Par. 4. by the euerlasting times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we vnderstand not with Haymo tempora aeterna quae praecesserunt mundi exordium the infinite times which went before the beginning of the world for they could not then be said to be kept secret or in silence seeing there were none to whom they should then be vttered and whereas Tolet would iustifie this sense by that place 1. Cor. 2.7 We speake the wisedome of God in a mysterie eâ—en hid which God had determined before the world c. there is great difference between these two places for there the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth before but here he saith onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was kept in silence therefore this place is better explaned by that other Ephes. 3.5 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other ages was not opened the Apostle then by these long and eternall times vnderstandeth the ages past quod fuit occultum ab initio temporis which was hid from the beginning of time Hugo from the beginning of the world for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answeareth to the Hebrewe gholam doth not alwaies vnderstand a time simply without beginning or end but according to the matter wherevnto it is applyed 3. But now is opened among all nations c. by the Scriptures c. 1. here the efficient cause is shewed with the instrumentall meanes the propheticall Scriptures Tolet referreth this nunc now to the times of the Prophets and he vnderstandeth totum tempus creatum all the time created but if this mysterie had beene opened then S. Paul should speake contrarie to himselfe Ephes. 3.5 in other ages it was not opened therefore Lyranus better interpreteth the Scriptures of the Prophets Apostolis reseratas opened to the Apostles as Luk. 24. Christ opened the sense of the two disciples to vnderstand the Scriptures in illis propheticis Scripturis praedictum est c. that is foretold in the propheticall Scriptures which we see fulfilled in the Gospel Calv. Christus concionum argumenta sumpsit c. Christ tooke the argument of his sermons out of Moses and the Prophets 2. and the Apostle wisely maketh mention here of the Propheticall Scriptures both to giue contentment to the beleeuing Iewes that were addicted to the lawe be not afraid least thou shouldst goe from the lawe in receiuing the Gospel atqui hoc exigit lex this is that which
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.
Chapter 1. qu. Of the generall scope and intendment of the Apostle in this Chapter 2. qu. How S. Paul prayeth for their saluation whom in the former Chapter he sheweth to be reiected of God 3. qu. Why the Apostle doth thus insinuate himselfe by professing his loue to the Iewes 4. qu. How the Iewes are said to haue zeale but not according to knowledge 5. qu. Why the Iewes ar said to stablish their owne righteousnes v. 3. 6. qu. How Christ is said to be the end of the lawe 7. qu. How Christ is said to be the end of the lawe seeing the Law requireth nothing but the iustice of workes 8. qu. That Christ is not the end of the law that we by grace in him should be iustified in keeping of the law 9. qu. What life temporall or spirituall is promised to the keepers of the law v. 5. 10. qu. Whether Paul did of purpose alledge that place of Moses Deut. 30.12 or allude onely vnto it 11. qu. Whether Moses in that place directly speaketh of the righteousnes of faith 12. qu. By what occasion Moses maketh mention in that place of the Gospel and of the meaning of the words 13. qu. Of these words the word is neere thee c. 14. qu. How Moses that preached the law is alleadged for iustification by faith 15. qu. How Christ is to be confessed 16. qu. How Christ is saide to be raised by God 17. qu. Whether to beleeue in the heart be not sufficient vnto saluation without confession of the mouth 18. qu. Of these words Whosoeuer calleth vpon the name of the Lord shall be saued v. 13. 19. qu. Of the gradation vsed here by the Apostle v. 14. and the occasion thereof 20. qu. Of these words v. 15. how beautifull are the feete c. whether it be rightly cited out of the Prophet 21. qu. Of these words v. 16. but they haue not all beleeued our report c. 22. qu. Of the saying of the Prophet Isai Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 23. qu. Whether all faith come by hearing 24. qu. Whether the Apostle meane the Iewes or Gentiles Haue they not heard v. 18. 25. qu. Whether that place of the 19. Psal. their sound went through all the earth be rightly cited by the Apostle 26. qu. Whether the Gospel were preached to all the world in the Apostles time 28. qu. How God prouoked the Iewes to envie by the Gentiles v. 19. 29. qu. Of these words Isaias is bold c. v. 20. 30. qu. Of these words All the day long haue I stretched forth my hands c. v. 21. Questions vpon the 11. Chapter 1. qu. Of the scope and intent of the Apostle in this chapter 2. qu. Why the Apostle maketh mention of the tribe of Beniamin whereof he was 3. qu. How God is saide not to cast off that people whome he knew before v. 2. 4. qu. Of Elias complaint vnto God concerning Israel 5. qu. Of Gods answer vnto Elias 6. qu. Of the Apostles collection inferred out of this answer made by Elias 7. qu. Of these words If of grace it is no more of works c. 8. qu. How it is said Israel obtained not that he sought v. 7. 9. qu. Of these words v. 8. As it is written God hath giuen them the spirit of slumber whence it is taken 10. qu. How God is said to send the spirit of slumber to giue eares not to heare c. 11. qu. Of the meaning of these words Let their table be made a snare c. v. 9. 12. qu. Whether it be lawfull to vse any imprecation as Dauid doth here 13. qu. Of the ende of the stumbling of the Iewes v. 11. 14. qu. How the stumbling and falling of the Iewes brought saluation to the Gentiles 15. qu. How the Iewes were prouoked to follow the Gentiles 16. qu. What is meant by the diminishing of the Iewes and their abundance v. 12. 17. qu. How it standeth with Gods iustice to cast off the Iewes that the Gentiles might enter in 18. qu. Why the Apostle maketh mention of his Apostleship and how he is said to magnifie his office v. 13. 19. qu. What the Apostle meaneth by these words v. 15. What shall the receiuing be but life from the dead 20. qu. What the Apostle meaneth by the first fruits and the whole lumpe the roote and the branches 21. qu. How the roote can make the branches holy seeing many branches did degenerate and by nature all are vnholy branches 22. qu. How Abraham is said to be the roote to be grafied into whereas we are said to be grafied into Christ c. 6.5 23. qu. What S. Paul meaneth by the wild olive and the grafting of it in v. 17. 24. qu. Of the meaning of these words Thou bearest not the roote but the roote thee 25. qu. Of these words v. 22. If thou continue in his bountifulnes 26. qu. Of the meaning of these words v. 24. was grafted contrarie to nature 27. qu. What mysterie the Apostle here meaneth I would not haue you ignorant of this mysterie v. 25. 28. qu. Whether toward the end of the world the whole nation of the Iewes shall be converted 29. qu. Of the testimonies here cited by the Apostle how they are alleadged whence 30. qu. Of these words v. 28. As touching the Gospel they are enemies for your sakes c. 31. qu. Of the meaning of these words The gifts and calling of God are without repentance v. 24. 32. qu. Of the meaning of these words v. 31. So now how haue they not beleeued by your mercie 33. qu. How God hath concluded and shut vp all in vnbeleefe v. 32. 34. qu. Of the Apostles exclamation v. 33. The deepenes of the riches c. 35. qu. How these words must be vnderstood Of him through him and for him are all things c. Questions vpon the 12. Chapter 1. qu. Why the Apostle vseth entreatie saying I beseech you brethren by the mercies c. v. 1. 2. qu. Why the Apostle addeth By the mercies 3. qu. Of sacrifices in generall v. 1. vpon these words A liuing sacrifice c. 4. qu. The generall obseruations of the sacrifice which the Apostle here requireth 5. qu. OF the conditions of this spirituall sacrifice in generall 6. qu. How we must not fashion our selues to this world v. 2 7. qu. Of our transforming by the newnes of minde 8. qu. Of these words That ye may prooue what the good will of God is acceptable and perfect c. v. 2. 9. qu. What the Apostle vnderstandeth by grace I say by grace c. 10. qu. What it is to vnderstand aboue that which is meete to vnderstand v. 3. 11. qu. What is vnderstood by the measure of futh 12. qu. Of the similitude which the Apostle taketh from the members of the bodie 13. qu. Of the best reading of the 6. v. seeing then we haue gifts which are diuers c. 14. qu. Of