word preached v. 17. 3. by a propheticall testimonie of Scripture he sheweth that the Gospel was preached to the Gentiles and their beleefe followed thereupon v. 18. 2. But it was reiected of the Iewes as he sheweth by three testimonies of Scripture the first comparing the Gentiles and Iewes together v. 19. the other two shew the setting forth of their condition seuerally of the Gentiles accepted of God v. 20. of the Iewes reiecting God v. 21. 3. The questions and doubts discussed Quest. 1. Of the generall scope and intendement of the Apostle in this chapter 1. The Iewes had two speciall bulworkes as it were which they vsed in defense of themselues the one was that the promises of God were made vnto them and therefore they could not miscarie the other that they had the law by the keeping whereof they hoped to be iustified These two bulworkes the Apostle beateth downe as in the former Chapter he shewed that the promises of God belonged not to all but to the true Israel of God so in this Chapter he shaketh the other part of their foundation shewing that it is not the righteousnesse of the law but of faith whereby we are iustified before God Martyr 2. And more particularly the Apostle by occasion of those words chap. 9. verse 32. That the Iewes obtained not righteousnesse because they sought it by the workes of the law not by faith reprooueth in this Chapter three errors of the Iewes and deliuereth these three verities as opposite vnto them 1. whereas the Iewes beleeued to be iustified by the works of the law he sheweth that there is an other kind of righteousnesse namely of faith whereby we are iustified before God to v. 9. 2. whereas the Iewes thought that the Gospel of Christ and the doctrine of first was not auaileable but onely for those of the circumcision which question did much trouble the Church for the deciding whereof a Councell of the Apostles was called together Act. 15. the Apostle sheweth that herein there is no difference at all betweene the Iew and the Gentile to v. 14. 3. he also sheweth that the Gospel of Christ was as well to be preached vnto the Gentiles as the Iewes which was another thing whereat they of the circumcision did sticke this the Apostle declareth at large from v. 14. to the end Tolet annot 1. Faius Quest. 2. How Saint Paul prayeth for their saluation whom in the former Chapter be shewed to be reiected of God v. 1. Mine hearts desire and praier c. 1. Tolet answeareth vnto this question that praedictio non necessitatem imponit c. the foretelling of a thing imposeth not a necessitie it onely foresheweth what is to come and therefore though Saint Paul had foretold in the former Chapter of the reiection of the Iewes yet he might pray for their conuersion c. annot 1. But this doth not satisfie for if S. Paul had foretold of their reiection and yet should pray for their saluation he should haue praied against his knowledge 2. Pet. Martyr answeareth that before he entreated of election and reprobation which cannot be altered and therefore there he turneth himselfe vnto wishing and vowing that he might be accursed so they were saued not vnto praier but here he treateth of the iustice of faith which is the gift of God and may be attained by prayer but neither doth this satisfie for it is in vaine to pray for faith to be giuen vnto them which are not elected for to them it cannot be giuen 3. Therefore this is the better solution that although Saint Paul knew in generall that the nation of the Iewes was cast off yet neither were all in particular reiected as he saith c. 11.1 hath God cast away his people God forbid for I also am an Israelite and for such the Apostle might pray neither yet were they cast off for euer but for a time vntill the fulnes of the Gentiles were come in and therefore he praieth for their conuersion which was expected and whereof he prophecieth c. 11. Pareus Quest. 3. Why the Apostle doth thus insinuate himselfe by professing his loue vnto the Iewes v. 1. 1. The Apostle beeing to entreat of the falling away of the Iewes and of the vocation of the Gentiles a matter verie odious vnto the Iewes first doth vse this insinuation that they should not thinke that he spake of any euill will vnto his nation like as Physitions do anoine the lippes of the cup which containeth the bitter potion with honie least at the first the patient tasting the bitternesse thereof should reiect it and rhetoricians doe first seeke to procure the fauour and good will of their auditorie so the Apostle beeing to deliuer the truth would first auoide all needlesse offence And if the propertie of the scorpion be first with his foreclawes to lay fast hold on a thing that it may sting with the tayle much more is it lawfull to fasten vpon mens affections to heale them and doe them good 2. But while this way and methode of insinuation is taken Preachers must take heed that they offend not in flatterie and vse nothing but gloasing insinuations as the false Prophets that preached nothing but pleasing things to the people sowed pillowes vnder their elbowes Ezech. 13.3 And againe it must be considered when such discreete insinuation attempered with friendly admonitions is like to doe good and when the disease is desperate for then sharpe speach and rough and tart reprehensions are most seasonable as our Blessed Sauiour spared not the Pharisies but called them a generation of vipers and Hypocrites and Herod he â—â—â—â—meth a fox as Paul called Ananias painted wall Act. 23.3 Martyr Quest. 4. How the Iewes are said to haue zeale but not according to knowledge 1. That which the Apostle here calleth zeale is nothing else but indignatio ob rei amatae 〈◊〉 an indignation or greife for the hurt done vnto a thing which is loued with a desire to repell the wrong offered Par. or ob amantis iniurtam for the wrong offered to the louer when either he cannot enioy the thing loued or hath other partners Mart. but this latter is properly called iealousie the other zeale the first is of God toward vs he is said to be a iealous God when as his people whom he loueth goe a whoaring after others the other is toward God when his faithfull seruants are zealous of his glorie to see it any waies hindered or empayred so there are three things concurring in zeale first a thing must be vehemently loued secondly a wrong is offered either to the louer or to the thing loued thirdly there must be thereupon a greefe and indignation conceiued 2. The Apostle here maketh two kinds of zeale there is a right and prefect zeale ioyned with knowledge and an erroneous zeale which hath no knowledge but more distinctly zeale may be thus considered there is a true and vnfained zeale and a dissembling and pretended zeale of this
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
thus farre we haue proceeded in such questions as concerne the person of this Apostle now follow such matters as are to be obserued touching his writings and specially this Epistle to the Romanes 16. Quest. Of the Epistles of S. Paul the number of them 1. The Epistles which S. Paul writ are in all 14. in number he writ nine of them to the 7. Churches 1. to the Romanes 2. to the Corinthians 1. to the Galatians 1. to the Ephesians 1. to the Philippians 1. to the Colossians 2. to the Thessalonians and one to the Hebrewes and 4. beside to priuate persons 2. to Timothie 1. to Titus 1. to Philemon The reason of this number Gregorie whom Anselmus followeth yeeldeth to be this this number of 14. consisting of 10. which signifieth the morall Lawe and of fowre which noteth the 4. Euangelists sheweth the harmonie and consent of Law and Gospel and that S. Paul Iegis Euangelij secreta rimatus esset had searched out the secrets both of the Law and Gospell But this reason is too curious Cyrillus de Hierosâ—lym Catech. 10. better sheweth the reason why S. Paul did write more epistles then the rest of the Apostles non quod minor esset Petrus ant Ioannes not because Peter or Iohn were lesse or inferior sed quia antea fuit mimicus but because he had beene an enemie before it pleased God he should write most that we might be the better perswaded that he taught the truth 2. These epistles of S. Paul are extant some other he did write which are not extant as 1. Cor. 5.9 he maketh mention of an epistle which he had written to the Corinthians before that for thus he saith I wrote vnto you in an epistle that you should not companie together with fornicators which words Chrysostome thinketh to haue relation to the 2. and 7. verses of the chapter but the 11. verse following But now I haue written vnto you doth shewe that it was at another time that he so had written Indeede those words of the Apostle Ephes. 3.3 as I haue written before or aboue in fewe words may haue relation to the beginning of the same epistle c. 1. v. 9. yet in this place it may be gathered that S. Paul had written a former Epistle to the Corinthians Pareus which may be his meaning where he saith this is the third time that I come vnto you 2. Cor. 13.1 which he may vnderstand of his three epistles which he had written vnto the Corinthians for that some of the Apostles writings may be missing in the Newe Testament as some of the Prophets in the old Testament as Salomon is said to haue spoken three thousand Prouerbs and a thousand and fiue songs 1. king 4.32 whereof the greater part is lost may be granted without any inconuenience seeing that part of the Scripture which the Lord hath thought good to preserue for the edifying of his Church is found to be sufficient 3. Yet diuerse bookes were forged and foisted in vnder S. Pauls name as Augustine citeth the Apocalypse or Reuelation of S. Paul in 16. c. Ioan. whereof Nicephâ—rus also maketh mention lib. 12. c. 34. which they said was found in Pauls fathers house at Tarfus in a marble coffet in the time of Theodosius the Emperour which was prooued to be false by the confession of an old man such was the booke of the Acts of Paul mentioned by the same Nicepherus lib. 12. c. 46. 4. Of the same sort was the Epistle to the Laodiceans imagined to be of S. Pauls writing 1. which neither was S. Pauls writing but the Church reiected it that there might be but 14. epistles in all to shewe that the Apostle had attained to the secrets of the Law and Gospel for renne signifieth the Lawe and foure the Euangelists thus Anselmus in 4. epist. ad Colossens following Gregor lib. 35. moral c. 25. for the Church hath no authoritie to reiect any part of the Apostolical writings 2. neither was it of S. Pauls writing but now perished as Bellarmine thinketh lib. 4. de verbo Dei c. 4.3 nor yet was that epistle sometime extant of S. Pauls writing as Epiphanius maketh mention thereof in the heresie of the Marcionites for S. Hierome well saith legunt quidam ad Laodiceuses sed ab omnibus exploditur some doe read also the Epistle to the Laodiceans but it is reiected of all catalog scrâ—ptor for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Laodicea Coloss. 4.16 which the vulgar Latine corruptly translateth quae Laodicensium est which is of the Laodiceans 4. neither was it the same epistle which the Apostle had written from Laodicea which some thinke to haue beene the first epistle vnto Timothie for it is euident Coloss. c. 2.1 that S. Paul when he wrote this Epistle had not seene the Laodiceans 5. So Philastrius har 59 maketh mention of such an Epistle which was taken to be S. Pauls but it was not publikely receiued because of some doubtfull sentences thrust in by some but it was not S. Pauls Epistle neither in part nor whole for the reason before alleadged as Theodoret thinketh that it is a seyned and forged epistle 6. Sixtus Senens writeth that there is an epistle of S. Pauls to the Laodiceans to be found in Paris in an old booke in the librarie of Sorbon and at Padway in the librarie of S. Iohn But that is not S. Pauls epistle for it containeth nothing worthie of him and whatsoeuer that epistle hath is more distinctly handled in the epistle to the Colossians so that there was no reason why S. Paul should will the Colossians to read that epistle 7. this epistle then from Laodicea was some epistle which either the Laodiceans writ to S. Paul whereunto he partly maketh answer in that epistle to the Colossians as Chrysostome Theodoret Oecumeneus or which they had written to the Colossians Beza Quest. 17. Of the order of time wherein S. Pauls seuerall epistles were written This Epistle to the Romanes though it be placed first yet is thought to haue beene written last of all those which S. Paul did write before he was imprisoned at Rome His epistles then are thought to haue beene written in this order 1. the former epistle to the Thessalonians seemeth to haue beene first written which he sent vnto them from Athens by Tychicus for from Thessalonica he remooued to Berea from thence to Athens Act. 17.2 And the same yeare while he was at Athens he did write the second epistle also to the Thessalonians explaining in the latter that which he had written in the first concerning the comming of Christ and the ende of the world this was about the 17. yeare of his Apostleship and the 9. yeare of the raigne of Claudius the Emperour Pareus Chrysostome giueth this coniecture why the epistles to the Thessalonians should be written before those to the Corinthians because he saith 2. Cor. 9.2 that Achaia was prepared a yeare agoe whereby he signifieth that he
the last place according to the originall with reference as is said before 5 By whome we haue receiued grace and Apostleship for obedience to the faith that obedience might be giuen to the faith B. G. among all the Gentiles for his name that they may obey the faith of his name T. in his name among all heathen B.G. 6 Among whome ye are also the called of Iesus Christ the called in Iesus Christ. T. 7 To all that be at Rome B. you that be B. G. Be. V. they that be L. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing called to be Saints Grace be to you and peace grace with you T. from God our Father and from the Lord Iesus Christ. 8 First verily I giue thanks to my God I thanke my God B.G. but in the originall it is put in the dative to God thorough Iesus Christ for you all because your faith is published in the whole world not heard T. or renowned R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annuÌ„ciator published 9 For God is my witnesse whome I serue in my spirit with my spirit B. in the Gospel of his Sonne that without ceasing I make mention of you V.B.G.Be. make memorie of you R.L. which phrase is neither good in Latin or English 10 Alwaies in my prayer beseeching if by any meanes sometime at the length T.B.L. V. at one time or other B.G. I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might impart vnto you Be. L. bestow among you B.G. some spirituall gift that ye may be stablished Be. B. or confirmed T.V. to confirme you L. R. but the word is in the passiue 12 That is to be comforted together among you Be. in you L. R. with you B.G. to be exhorted together B. Par. but the Apostle was comforted rather then exhorted by their faith by our mutuall faith yours and mine 13 Now I would not haue you ignorant brethren Be. Par. l. Or. I would haue you know T.B. how that I haue oftentimes purposed to come vnto you but haue beene letted hetherto that I might haue some fruit also among you Be. Par. in you L. T.R. the Greeke preposition signifieth in properly but here it is taken for among as also among other Gentiles 14 Both to the Grecians and to the Barbarians both to the wise and vnwise am I a debter to euery man am I a debter to preach T. this is not in the originall 15 So that as much as in me is I am readie to preach the Gospel to you also that aâ—â— in Rome verbat that which is in me is readie to preach 16 For I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian 17 For by it the righteousnes of God is reuealed from faith to faith as it is written But the iust shall liue by faith 18 For the wrath of God is reuealed from heauen against vpon L. all vngodlines and vnrighteousnes of men which withheld the truth in vnrighteousnes 19 Forasmuch as that which may be knowne of God Be. G.V.B. which is knowne of God L.R. the knowledge of God T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth that rather which may be known is manifest in them for God hath shewed it vnto them 20 For the inuisible things of him from the creation of the world or since the foundation T.L. Par. not thorough the creation of the world V.G.B. see qu. 51.2 beeing vnderstood by his works are seene both his eternall power and Godhead which words the Genevens transpose to the beginning of the verse that they should be without excuse T. not so that they are inexcusable L. R. B. or to the intent that they should be without excuse B.G. Par. see qu. 54. 21 Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be. L. blinded B. full of darknes G. 22 When they professed themselues to be wise B.G. saying themselues to be wise L.R. counting B. thinking T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated professing they became fooles 23 And they turned for they turned Be. G. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glorie of the corruptible God into the similitude of the image by the similitude c. V. into the formed image Be. made after the similitude c. B. but in the original it is in the similitude of a corriptible man and of birds and of foure footed beasts and of creeping things 24 Wherefore God gaue them vp to their hearts lust vnto vncleannes not to vncleane lusts of their hearts T. or to vncleannes thorough the lusts of their hearts V.B. to dishonour or disgrace ignominia afficiant T.V.L. defile Be. B.G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to disgrace their owne bodies betweene themselues 25 Which turned the truth of God into a lie not his truth for a lie V.B. and worshipped and serued the creature beside the Creator or forsaking the Creator not aboue the Creator V. or more then the Creator B. or rather then the Creator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside who is blessed for euer Amen For this cause God gaue them vp to vile affections for euen the women did change the naturall vse into that which is beside nature contrarie to nature L.B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prater and vsed that which is not of nature T. but here he interpreteth rather then translateth 27 Likewise the males the men B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males left the naturall vse of the women and burned in their lust one toward an other and the males with males men with men B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males wrought filthines and receiued in themselues such recompence of their error as was meete as they should L. as was according B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it beheoued or was meete 28 For as they regarded not to know God euen so God deliuered them to a reprobate minde G.V. rather then a leud minde B. reprobate sense L. vaine minde T. minde voide of iudgement B.P. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate minde to doe those things which are not conuenient 29 Beeing full of all vnrighteousnes fornication wickednes couetousnes maliciousnes rather then iniquitie malice fornication wickednes L. B. for the order is inuerted for the most Greeke copies and the Syriak put fornication in the second place see qu. 73. following full of enure murder debate deceit euill conditioned V.B. taking things in the worse part G. full of euill thoughts T. malignitie L.Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlishnes morositie 30 Whisperers backbiters haters of God not hatefull to God L. for the
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
secret or hid part and the circumcision is of the heart in the spirit not in the letter whose praise that is of the Iew as the relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the masculine gender sheweth is not of men but of God 2. The parts Method and Argument THis Chapter hath two parts 1. the Apostle conuinceth all to be sinners and so to deserue condemnation much lesse to be iustified by their workes 2. he taketh away certaine pretexts and excuses which might be alleadged 1. As in the former chapter he conuinced the Gentiles of sinne and so to be subiect to Gods iust wrath because both they committed euill things themselues and fauoured those which did them so now he vrgeth an other argument from their owne conscience The reason standeth thus whosoeuer condemneth himselfe is inexcusable this is prooued in the second verse because the iudgement of God is according to truth to iudge euery man according to his owne conscience but all men doe condemne themselues because they iudge others for the same things which they doe themselues v. 1. therefore they are inexcusable v. 1. 2. The pretenses are 1. either generall of all men v. 3. to 11. or speciall first of the Gentiles v. 11. to 17. or of the Iewes v. 17. to the ende 1. The generall pretext or pretense 1. is propounded v. 3 4. that God beeing mercifull and long-suffering will not straightly punish and condemne euery one that is euill 2. the Apostles answer followeth 1. from the ende and cause of Gods long-suffering which is to call men to repentance v. 4. in the latter part 2. from the effect of impenitencie which is the heaping vp of wrath which is confirmed by the efficient cause the iustice of God v. 6. then by an anrithesis and opposition both of the rewards and punishments v. 7 8 9 10. which also is amplified and confirmed by the reason thereof that God is no accepter of persons v. 11. 2. The first speciall pretext is of the Gentiles which may be collected thus It is vniust for those which haue no law to be punished the Gentiles haue no law Ergo. The Apostle answereth to the maior or first part by a distinction that they which haue no law at all neither naturall nor written are not to be punished but if they haue either or both if they sinne against the law of nature or the written law they shall be iudged accordingly v. 12. the latter part of sinning against the written law is further illustrated by preuenting an obiection for the Iew might alleadge that he had the law and gaue eare vnto it therefore he should not be iudged thereby the Apostle answereth that not the hearers of the law but the doers should be iustified v. 13. The second part of the argument that the Gentiles had no lawe the Apostle denieth proouing that although they had not the written lawe yet they had the law of nature which he sheweth by two arguments taken from two effects the one because some of them by the light of nature did some things agreeable to the written law v. 14. and againe they had the testimonie of their owne conscience either accusing or excusing them v. 15. which is set forth by the circumstance of the time when this testimonie of their conscience shall most of all shew it selfe namely at the day of iudgement v. 16. Then follow the particular pretexts and excuses of the Iewes The first is that the Iewes had the knowledge of the law and therfore that they should not be damned together with the rest this defense of the Iewes is first propounded in their person in diuers particular points wherein the Iewes boasted as in the knowledge of the law in the teaching and instructing of others v. 17. to 20. then the Apostle adioyneth his answer denying the argument because although they had the Law yet they obserued it not which he prooueth by experience of their euill life v. 21 22 23. and by a testimonie of Scripture v. 24. The other pretext and defense of the Iewes was this circumcision is not vnprofitable the Iewes had circumcision therefore it was auaileable vnto them to this the Apostle maketh this answer to the proposition by this distinction that circumcision profited if it kept the law which is amplified by the contrarie that if it kept not the law it was no better then vncircumcision nay vncircumcision keeping the law should be preferred before circumcision not keeping the law v. 25 26 27. to the assumption he also answereth by a double distinction of a Iew outward and inward and of circumcision in the flesh and the spirit that a Iew outward should gaine nothing before God by his circumcision onely in the flesh and not in the heart v. 28 29. 3. The questions and doubts discussed 1. Quest. To whome the Apostle here speaketh Wherefore thou art inexcusable O man c. to the Gentiles or Iewes 1. Some thinke that the Apostle vseth here a transition and as he had hetherto discouered the sinnes of the Gentiles so now he turneth him vnto the Iewes to lay open their hypocrisie Lyran. And Tolet thinketh that the Apostle reasoneth from the lesse to the greater that if the Gentiles which had not the written law of God were not excusable much lesse the Iewes But the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore sheweth that this is inferred out of that which went before and so is a continuance of the same argument 2. Some here comprehend not the Gentiles onely but the Iewes also that both the Iewes in condemning the idolatrie of the Gentiles and the Gentiles censuring the Iewes for their euill life and yet did the same things themselues should be both without excuse Haymo gloss ordin Anselm Perer. But it can not be shewed how the Iewes condemning the Gentiles of idolatrie were guiltie of the same themselues 3. The third opinion is that the Apostle still treateth of the Gentiles and hereof there are two reasons both because those words haue a necessarie connexion and reference to and with the former chapter and afterward v. 17. the Apostle beginneth by name to deale with the Iewes But they which agree that this is spoken of the Gentiles yet doe differ therein 1. Origen will haue this verse to be the conclusion of the former chapter wherein he committeth two faults first in ioyning together things of diuers natures for the Apostle there touched those which both fauoured euill in others and did practise it in themselues but now he taxeth an other sort of men that seemed to mislike sinne in others and yet did it themselues and againe Origen in diuiding the first verse from the second for we know that the iudgement of God is according to the truth which is a reason of the former doth separate and distinguish those things which should be conioyned 2. Some referre this to such as were Iudges among the Gentiles who though they made lawes to iudge and punish by yet
be rendred for euill ve libidine vindictae vel amore iusticiae either with desire of reuenge and so it is sinne or for loue of iustice and so it is not sinne for then it should not be lawfull for Magistrates to inflict punishment vpon malefactors 2. in this life also God sometime doth send euill for good vpon his owne children as when he afflicteth them but it is for their greater good as to encrease their faith and augment their reward Hugo but in the next world he neuer rendreth euill for good but either euill for euill as to the wicked because he is iust or good for euill as to infants because he is good and gracious or good for good as to his faithfull seruants because he is both iust and good and gracious Gorrhan Quest. 13. Of the true reading of the 7. verse 1. Some doe thus read To them which by continuance in well doing seeke eternall life he shall render glorie honour immortalitie thus Oecumenius Ambrose Gregorie lib. 28. moral c. 6. Haymo Pererius But in this reading there is a manifest inverting of the order of the words which stand thus in the originall to them which by patience in well doing seeke glorie honour immortalitie eternall life that is God will giue eternall life vnto such whereas then the sense may be found out without any such inversion the best way is to keep the due order of the words 2. some doe thus reade to them which by patience the glorie of good workes honour immortalitie seeke eternall life Beza Gryneus Aretius that is God will giue the glorie honour immortalitie due vnto their good workes vnto them which continue to the ende in seeking eternall life this reading agreeth with the former in transposing of the words sauing that they ioyne good workes to the words following glorie honour c. which is better annexed to the former word patience and perseuerance as appeareth v. 10. To euerie one that doth good shall be glorie honour c. where these words glorie honour are seuered from the former as it must be so here also 3. Therefore the best reading of these words is this To them which by perseuerance in well doing seeke glorie honour immortalitie eternall life that is God shall render eternall life vnto such the word render must be supplyed out of the former verse who will render vnto euerie man c. and the word is beter ioyned with eternall life then with the former words glorie honour immortalitie because the words neede not be transposed or put out of their place in this reading as in both the former Thus Origen Chrysostome Theophylact doe interpret this place and the Syrian interpreter Calvin Pareus Faius with others Quest. 14. What the Apostle meaneth by patience of good workes v. 7. 1. Some referre this patience vnto God whereof the Apostle spake before ver 4. Despisest thou the riches of his bountifulnesse and patience c. and they giue this sense that they which abuse not the patience of God but thereby are stirred vp vnto good workes shall haue eternall life thus Ambrose But this exposition cannot stand for the Apostle vseth here a diuerse word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience perseuerance from the former v. 4. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering forbearing and there the Lord spake of the sinners and impenitent which abused Gods longanimitie but here of the faithfull that continue in well doing 2. some vnderstand the patience of men whereby they endure affliction which might otherwise turne them aside from well doing Ansel. and Caietan much to the same purpose vnderstandeth here patience of good workes not obiectiue by way of obiect for the obiect of patience is euill and not good but causaliter causually because good workes giue occasion of persecution which many times followeth good workes 3. but the word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well signifie perseuerance and continuance as patience the meaning then is that they which perseuere and continue in good workes So S. Luke saith c. 21.19 By your patience possesse your soules which Matthewe rehearseth thus c. 24.13 He that endureth to the ende shall be saued likewise the Apostle to the same purpose Heb. 10.36 Ye had neede of patience that after ye haue done the will of God ye may receiue the promise the Apostle there vseth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this sense Hierome taketh patience here in his commentarie vpon this place so also Pareus Beza with others Quest. 15. What glorie honour and immortalitie the Apostle speaketh of v. 7 1. Some doe vnderstand them pro vitae piae sanctae studio for the studie and desire of a godly and holy life Faius and hereby Tolet would haue signified honorum operum qualitat the qualitie of good workes for true honour commeth of vertue but it is euident by the word following immortalitie that the Apostle here hath relation vnto the eternall glorie of the next life Pareus 2. Glorie by glorie is vnderstood that glorious state of the Saints both in their bodies and soules when as the Scripture saith the iust shall shine as the Sunne in the kingdome of the father Matth. 13. and honour is that dignitie which the Lord shall giue vnto the Saints placing them at his right hand honouring them in the sight of the world which before condemned them Faius These two Adam was funished with in his creation as it is said Psal. 8.5 Thou hast crowned him with glorie and honour he was created glorious in the gifts of his bodie and minde and honourable because he had the dominion of all other creatures and so was preferred before them but this glorie and honour which Adaâ— lost by his fall as Origen to this purpose alleadgeth that place Psal. 49.12 Man did not continue in honour shall more abundantly be restored in the resurrection 3. He addeth incorruption to shewe that this glorie and honour were not such as the Gentiles sought who made terrene and earthly glorie the scope of their actions but eternall and euerlasting in heauen which should neuer fade Origen seemeth here to vnderstand the spirituall incorruption of the soule in this life contrarie to which is the corruption of the minde from the simplicitie of faith in Christ per hanc observantia incorruptionem c. by this incorruption in the obseruance of faith we attaine vnto the incorruption of our bodies in the resurrection Gryneus vnderstandeth the incorruptible state both of the bodie and soule in the next life As the bodies shall be freed from corruption so mentes non labâ—rabunt vanitate their minds shall be free from vanitie But Chrysostome better 〈◊〉 it to the incorruptible state of the bodie aditum facit ad resurrectionem corporum c. the Apostle maketh a way to the resurrection of the bodie and he ioyneth glorie and honour with incorruption omnes resurgemus incorrupti sed non omnes ad gloriam c. for we
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
to himselfe thereby to set forth God iustice but this euent followed this word that doth not then shewe the cause but the order rather and euent of the thing Perer. where is not relation to Dauid that he did it to this end but vnto God who turned this euill vnto good 2. or these words that thou maist be iustified are not to be referred to the words immediately going before but to the 3. verse I knowe mine iniquities Dauid therefore sheweth not quo sine prius fecerit mal◠with what intent he did euil before sed quo fine nunc faciat bonis but with what end he now did well in confessing his sinne namely that God might receiue glorie thereby 3. Vatablus also referreth these words vnto the 2. verse where he saith wash me thoroughly from my sinnes and then these words in sense are to be annexed that thou maist be iustified c. this was not then sinis peccati sed precationis not the ende of Dauids sinne but of his prayer that God in forgiuing his sinne might appeare to be iust and true of his promises in forgiuing the sinnes of the elect Quest. 11. Of the meaning of the 5 6 7 8. verses 1. Now followeth the third obiection issuing out of the former for if Gods iustice and truth in keeping his promises doe appeare in remmitting the sinnes of the faithfull that notwithstanding their sinnes yet he is faithfull in performing his promises then it would followe that our vnrighteousnesse commendeth the iustice of God and hereupon ensue three other inconueniences 1. That God should be vnrighteous in punishing that which maketh for his glorie 2. nay he should not be said to be so much as a sinner by whom the the glorie of God is promoted v. 7. Why am I yet comdemned as a sinner 3. and it would followe that if by our sinnes the iustice of God were set forth we should still commit sinne and doe euill that good might come thereof the setting forth of Gods glorie Gorrhan 2. Whereas the Apostle saith according to the Greeke text I speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man Origen seemeth to approoue and followe another reading as though it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against man for the Greeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusatiue case signifieth according but with a genitiue against and so he would ioyne it to the former words is God vnrighteous which inferreth or inflicteth punishment against man But there is an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speake which should be quite cut off in this sense beside this phrase I speake according to man is vsuall with the Apostle which he vseth vpon diuerse occasions 1. to decline envie when he is forced to speake of himselfe and his owne doings he thus speaketh according to the wisedome of men 1. Cor. 15.31 2. Cor. 11.16 2. sometime he vseth this forme of speach when he taketh somewhat from the common vse of men for a more liuely demonstration of that which he hath in hand Rom. 6.19 1. Cor. 9.8 3. sometime according to man is as much as according to the flesh and after the guise of carnall men and so the Apostle here speaketh in the person of a carnall man Beza annot 3. But whereas v. 7. the Apostle saith why am I yet condemned as a sinner the most interpreters agree to make it a part of the same obiection that God should seeme vniust in punishing sinners by whom his glorie is set forth Tolet maketh it rather an answear to the obiection that S. Paul prooueth by two arguments that God is not vnrighteous one by his office that he is iudge of the world the other by the execution of his iustice that if God were not iust I should not be punished as a sinner but the former words going immediately before if the veritie of God hath more abounded thorough my lie vnto his glorie sheweth that it is part of the obiection which also is continued still in the verse following And c. why doe we not euill c. 4. By veritie here v. 7. is not vnderstood the veritie of doctrine and by a lie erroneous and false doctrine as Origen here sheweth by diuerse particular instances of the false positions of the Philosophers how the veritie and truth of God hath thereby more manifestly appeared But by vertue rather the iustice of God and constancie in keeping his promises is vnderstood and by a lie the perfidiousnesse of men whereof the Apostle spake before v. 3. 5. Now to this obiection the Apostle maketh 4. answers 1. he reiecteth this impious calumniation as blasphemous and absurd thinking it worthie of no better answer saying God forbid 2. he addeth a reason taken from Gods office he is the iudge of the world both present and to come who doth both gouerne the world in equitie and shall as the supreame iudge giue vnto euerie man according to his workes he therefore cannot be vniust 3. to the last part of the obiection he saith first that they doe blaspheme the Apostle v. 8. in raising such a slaunder of him as though he should teach any such doctrine that men should doe euill that good may come thereof 4. then he saith their damnation is iust which words some doe vnderstand actiuely that the Apostle condemned such positions referring whose to the obiections but it is better vnderstood passiuely of their persons that for this their blasphemie they deserue to be condemned of God Pareus 6. Thus the Apostle answeareth pithily to these cauills and obiections repelling them that howsoeuer men may imagine yet God is most iust in punishing of sinners though thereby his glorie is set forth So that thus much is insinuated in the Apostles answer that it followeth not that God should therefore forbeare the punishment of the wicked because by their iniquitie his iustice and goodnesse is more set forth because it is not of their sinne that any good commeth thereof but of Gods goodnesse they per se by themselues are no causes of the setting forth of Gods glorie but per accidens by an accident God thereby taketh occasion to manifest his iustice in their condigne punishment as he did in the destruction of Pharaoh his wisedome as he did vse the malice and envie of Iosephs brethren to effect his purpose in bringing him to honour his clemencie in doing good to his Church as by Iudas treacherie Christ was deliuered vp to death for the redemption of the world But therefore none of their sinnes were excused because they had no such intent to set forth Gods glorie but God who brought light of darknesse was able by their works of darkenesse to manifest the light of his truth Pareus Like as when the Iudge condemneth a malefactor his vprightnesse appeareth in his iust condemnation and the greater the disease is the more commendable is the skill of the Physitian in healing it yet no thankes is due either to the malefactor for
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
away our selues for our sinnes then Christ came and by the price of his blood redeemed vs againe and restored vs to our former libertie so the Prophet Isai saith 50.1 For your iniquities are ye sold. Now whereas in Scripture redemption is taken sometime for a franke deliuerance where no price is paid yet here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken properly for such redemption where the price is paid which was Christs blood as 1. Cor. 6.20 You are bought for a price c. 13. Controv. Against the Novatian heretikes Whereas the Apostle saith v. 25. to declare his righteousnes by the forgiuenes of sinnes that are past the Novatians hereupon denied remission of sinnes to those which fell away after they were called who beeing pressed and vrged by arguments out of the Scripture in the contrarie confessed and graunted that God indeede by his absolute power might giue remission of sinnes vnto such as fell away but the Church had no authoritie to graunt reconciliation vnto such But 1. they remembred not the answer of our blessed Sauiour made to Peter how often one should forgiue his brother not onely seuen times but seuentie times seuen times 2. Dauid sinned grieuously after he was called yet was restored to the Church so was the incestuous young man after due repentance for his incest 3. for how els should the blood of Christ clense vs from all sinne 1. Ioh. 1.7 if that there were not remission of sinnes and reconciliation euen for offences committed after our calling 14. Controv. Against inherent iustice v. 28. We conclude that a man is iustified by faith c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified or made iust the Romanists contend to signifie ex impio iustum effici of a wicked man to be made iust and righteous Staplet in Antâ—dot and so their opinion is that there is in iustification an habituall righteousnes infused into the soule whereby a man is iustified 1. This they would prooue by the grammaticall sense of the word because words compounded with facio to doe as magnifico purifico certifico to magnifie purifie certifie signifie to make one great pure certaine and so to iustifie should be taken to make one iust 2. The Apostle expresseth it by an other phrase Rom. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or constituted righteous before God 3. It is not agreeable to the nature and puritie of God to absolue and hold for innocent those who are wicked and vngodly Contra. 1. This word to iustifie though sometime it signifie to teach one iustice and righteousnes as Dan. 12.3 they which iustifie others c. that is teach them or turne them to righteousnes and sometime to perseuere or continue in iustice as Apoc. 22.11 he that is iust iustificetur adhuc let him be more iust yet vsually in Scripture it is taken to absolue to pronounce and hold iust and that in a double sense as either to acknowledge and declare him to be iust that is iust as wisdome is said to be iustified of her children Matth. 11.19 so is it taken before in this chapter v. 4. that thou mightest be iustified in thy words c. or 〈◊〉 to count him iust who is vniust in himselfe that is absolue free and discharge him as c. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth that is acquiteth dischargeth who shall condemne so is it vsed in the same sense Act. 13.39 From all things from the which ye could not be iustified by the law of Moses by him euery one that beleeueth is iustified Neither doth that grammaticall construction alwaies hold for Marie saith My soule doth magnifie the Lord that is declareth or setteth forth Gods greatnes here it can not signifie to make great Lombards obseruation then is not found that to iustifie in Scripture signifieth foure things 1. to be absolued and freed from sinne by the death of Christ. 2. beeing freed from sinne to be made iust by charitie 3. to be cleansed from sinne by faith in the death of Christ. 4. by faith and imitation of Christs death to bring forth the works of righteousnes Lobmard lib. 3. distinct 19. for of these foure significations the 1. and 3. are all one which may be acknowledged but the 2. and 4. are not found in Scripture 2. We are also made and constituted righteous before God not by any inherent righteousnes in our selues but by the righteousnes of faith as the Apostle saith that I may be found in him not hauing mine owne righteousnes which is of the law but that which is thorough the faith of Christ. 3. Yet it is most agreeable to the puritie of the diuine nature to accept vs as iust in Christ who is most absolutely righteous before God and so to impute his righteousnes vnto vs by faith so sanctifying also our hearts by his holy spirit that we should delight in the works of righteousnes 4. If we should be iustified by any inherent and inhabiting iustice and not by righteousnes imputed by faith these inconueniences would follow 1. that iustification and sanctification should be confounded for that sanctitie which is wrought in the faithfull is a fruit of iustification by faith 2. this holines and charitie which is in the faithfull is a worke of the law which requireth that we should loue God and our neighbour but faith and the worke of the law can not stand together 3. this habite of pietie and charitie is imperfect in vs for no man loueth God and his neighbour as he ought now that which is imperfect can not iustifie See further of inherent iustice Synops. Centur. 4. err 56. 15. Controv. Against the Popish distinction of the first and second iustification The Romanists generally doe hold that there are two kind of iustifications the first which is an infused habite of iustice formed by charitie to the which we are prepared by faith other dispositions of the mind and this they say is without works the other is the encrease of this iustification by the works of charitie the grace of God concurring with mans free-will and this they say is by works and truly meritorious sic Stapl. in Antidot Perer. disput in 2. c. ad Rom. disput 16 17. Contra. 1. The Scripture acknowledgeth but one kind of iustification in all which is both begunne continued and ended by faith as c. 1.17 The righteousnes of God is reuealed from faith to faith and c. 3.30 For it is one God who shall iustifie circumcision of faith and vncircumcision through faith here the whole worke of iustification is ascribed to faith and Rom. 8.20 whome he iustified he glorified there is nothing that commeth betweene this one iustification and glorification 2. They confound iustification and sanctification for that which they call the second iustification is nothing els but sanctification which is the bringing forth of the fruits of holines after that we are iustified by faith these
iustifieth cannot be without workes yet it iustifieth without workes it alone iustifieth yet it must not be alone The fourth Chapter 1. The text with the diuers readings v. 1. What shall we say then that Abraham our father hath found concerning the flesh 2 For if Abraham were iustified by works he hath wherein to glorie Be. to reioyce â—â— to boast he hath glorie L.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath matter of reioycing but with God 3 For what saith the Scripture but Abraham beleeued God Be. V.T. Abraham beleeued God L.B.G. but here the Greeke particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted and it was counted or repâ—ted L. to him for righteousnes 4 Now to him that worketh the wages reward B.R. but a reward may be of fauour so is not wages is not counted by fauour or of grace Be. but of debt dutie Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth debt 5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse according to the purpose of God L. this is not in the originall nor yet translated in the Syriake 6 Euen as Dauid declareth G. or pronounceth Be. or expresseth V. rather then teâ—â—meth R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith calleth the blessednesse of the man vnto whom God imputeth righteousnesse without workes 7. Blessed are they whose iniquires are forgiuen and whose sinnes are couered 8. Blessed is the man to whome the Lord not our Lord L. R. imputeth not sinne G. hath not imputed L.R. will not impute T. B. the word is in the future tense but according to the phrase of the Hebrew it is taken for the present 9 Came this blessednes G. Be. or belongeth it V. or befalleth B. better then abideth remaineth L. R. there is no word expressed in the originall it must be supplied and vnderstood vpon the circumcision onely or vpon the vncircumcision also the prepuce R. but that is no English word For we say that faith was imputed to Abraham for righteousnes 10 How was it then imputed when he was in circumcision when he was circumcised G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in circumcision or in vncircumcision not in the circumcision but in vncircumcision 11 And or after G. he receiued the signe of circumcision as the seale of the righteousnes of faith which he had in vncircumcision that he should be father of all them which beleeue in vncircumcision that is beeing not yet circumcised not by vncircumcision V. L. R. the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better here translated in for by vncircumcision they did not beleeue that were to giue more vertue to vncircumcision then to circumcision that righteousnes might be imputed to them also 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also which walke in the steppes of the faith which was euen in vncircumcision of our father Abraham 13 For not by the law was the promise giuen to Abraham or his seede that he should be the heire of the world but thorough the righteousnes of faith 14 For if they which are of the law be heires faith is in vaine B. or made void G. and the promise is made of none effect 15 For the law procureth or causeth G. worketh L. wrath for where no law is there is no transgression 16 Therefore the inheritance is of faith that it might be by grace that the promise might be sure to all the seede not to that onely which is of the law but also to that which is of the faith of Abraham who is the father of vs all 17 As it is written a father of many nations haue I appointed thee euen before God not according to the example of God V. whome he beleeued not whome thou didst beleeue T. L. or whome ye beleeued B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beleeued who quickneth the dead and calleth those things which be not as though they were not as those things which are L. for the speaketh of the same things still which God causeth to be whereas they were yet nothing 18 Who contrarie to hope B.Be. L. aboue hope G. beside hope V. without hope the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the first sense for Abrahams hope was in deede beyond all expectation beleeued vnder hope that he should be the father of many nations according to that which was spoken to him So shall thy seede be as the starres of heauen and the sand of the Sea L.R. but these words are not in the originall 19 And he not weake in faith considered not his owne bodie he was not weake in faith when he considered his bodie T. but in the originall it is put negatiuely he considered not which was now dead beeing almost an hundred yeares old neither the deadnes of Saras tombe 20 Neither did he stagger or stirke L.V.T. doubt G. dispute B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better taken here in the first sense at the promise of God thorough vnbeleefe but was strengthened in the faith and gaue glorie vnto God 21 Beeing fully assured G. or perswaded V. Be. certified B. rather then fully knowing L.R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not onely knowledge in the vnderstanding but assurance also in the heart that he which had promised was also able to doe it 22 And therefore it was imputed to him for righteousnes 23 Now it is not written onely for him that it was imputed vnto him for rightesounes L.G.T. but these words are not in the originall 24 But also for vs to whome it shall be imputed beleeuing in him which raised our Lord Iesus from the dead 25 Who was deliuered vp for our sinnes and was raised againe for our iustification 2. The Argument Method and parts THis Chapter hath three parts 1. the first is a proofe of the former proposition that we are iustified by faith without the workes of the lawe by the example of Abraham the testimonie of Dauid with some other arguments vnto the 17. verse 2. A commendation and description of the excellencie of Abrahams faith to â—â— 2. The third is the vse and explication of Abrahams imputatiue iustice In the first part the Apostle vrgeth 4. principall arguments to prooue that we are iustified by faith without workes 1. Argum. If any were iustified by workes most like Abraham But he was not iustified by workes but by faith Ergo the assumption is diuersely prooued 1. from the effects then Abraham should haue had wherein to glorie with God but he had not v. 2. from a testimonie of Scripture propounded v. 3. faith was counted to Abraham for righteousnesse then dilated and implyed by the contrarie that which is counted is of fauour and debtâ— 4. but Abrahams faith was counted his righteousnesse by fauour v. 5. therefore not by debts 2. Argum. From the testimonie of Dauid there is
16. that is which had receiued the lawe 3. By wrath some would vnderstand the wrath and indignation in the transgressor his contumacie and rage against God who hath by lawe restrained him of his licentious libertie Origen and Haymo referre it to the penaltie of the law as an eye for an eye a tooth for a tooth but it rather signifieth the wrath and indignation of God in iudging and punishing of sinne not onely temporally but eternally Calvin 4. Now the lawe worketh wrath not of it selfe for it is holy iust and good but in respect of the weakenes and corruption of man which taketh occasion by the lawe as contrarie vnto it to be the worse as we see that in nature one contrarie by the resistance of an other becommeth so much the more violent as expereince sheweth in the breaking out of lightening and thunder and in the terrible noise of gunshot where two contraries meete together the fierie hoat nature of the brimstone and the cold qualitie of the saltpeter both tempered together in the gunpowder Mart. 5. But although the lawe occasionaliter by way of occasion procureth wrath yet it hath an other ende and effect vnto the godly for vnto them it is a schoolemaster to bring them vnto Christ so that Christ is the ende of the lawe not onely because he hath abolished the ceremonies of the lawe and so is the ende and fulfilling thereof but because the law directeth vs vnto Christ who hath fulfilled the lawe for vs which it was impossible for vs to keepe 6. Now the holy Apostle doth of purpose thus speake of the law as saying that by it commeth the knowledge of sinne that it causeth wrath that it is the ministerie of death that by this meanes he might abate that great opinion and estimation of the law which the Iewes conceiued of it hoping thereby to be iustified but otherwise as the law is considered in it selfe he giueth it the due commendation as afterward is shewed in the 7. chapter like as now the Preachers of the Gospel doe giue vnto good works their due praise and commendation but yet they detract from them as not beeing able to iustifie vs. Mart. 26. Quest. Of the meaning of these words v. 15. Where no law is there is no transgression 1. Origen here obserueth that the Apostle saith not where is law there is transgression for then all those holy men which liued vnder the law should be held to be vnder transgression but he saith in the negatiue where there is no law there is no transgression But this collection is not good for the contrarie must be inferred out of the Apostles words where there is no law there is no transgression therefore where there is a law there is transgression or els there should be no coherence in the Apostles words whereas this is added as a proofe of the former clause that the law causeth wrath 2. Now touching the coherence Gorrhan maketh here two arguments why the inheritance can not be by the law because by it there is neither remissio poenae remission of the punishment the law causing wrath nor yet remissio culpae remission of the fault because by the law commeth transgression Gryneus maketh this the coherence because idem est index c. there is the same foreshowne both of the transgression and punishment namely the law But thus better doth the sentence hang together the Apostle prooueth that the law causeth wrath by the cause thereof for that it causeth transgression so then transgression is set in the middes betweene the law and wrath for the law bringeth forth transgression and transgression wrath Pareus 3. But this should seeme to be no good argument no law no transgression therefore where there is law there is transgression as it followeth not no creature no man Ergo a creature a man Ans. The Apostle here reasoneth not à genere-ad speciem from the genus to the species as in the instance proposed but from the contrarie by the like connexion of the causes and effects as this followeth well in the like where the Sunne is not risen there is â—â— day light therefore the Sunne beeing risen it is day Pareus 4. Now concerning the meaning of these words Haymo thinketh it may be vnderstood either of the lawe of nature and so infants not yet hauing vnderstanding of this lawe cannot be transgressors against it or of the Evangelicall lawe which the Pagans not hauing are not held to be so great offenders as they which haue reciued it or of the morall lawe of Moses where that lawe is not non est tanta praevaricatio neque sic imputatur there is not so great transgression neither is it so much imputed This latter sense is to be preferred for thoroughout this chapter the Apostle vnderstandeth the lawe of Moses 5. And further for the true vnderstanding of these words it must be obserued 1. that the Apostle saith not where is no lawe there is no iniquitie for the old world and the Sodomites committed iniquitie before the lawe was written but he saith there is no transgression which is referred to the lawe written gloss ordin 2. this is simply true of things indifferent as were the ceremonies before they were commanded by lawe for then it was no sinne to omit them but of things euill in their owne nature it must be vnderstood after a sort that there was not so great transgression before the law was giuen as after Lyran. 3. and hereof these two reasons may be giuen both quia homines nituntur in vetitum men are most bent vnto that which is forbidden and so by the prohibition of the lawe the stubbornenesse of mans heart was increased as also because by the lawe came the knowledge of sinne and so the seruant that knoweth his masters will and doth it not is worthie of more stripes Lyran. 4. So then the Apostle denieth not but that sinne which is committed against the conscience euen where there is no lawe is sinne non est reus tantae transgressionis c. he is not guiltie of so great transgression as he which knoweth the lawe and breaketh it Calvin Quest. 27. Who are meant by Abrahams seede which is of the Lawe v. 16. 1. The Apostle in this verse vrgeth two arguments to prooue that the inheritance is not of the law but of faith because it is of grace for to be iustified by faith and by grace with the Apostle are all one and because the promise is firme but if it were by the law it should be vncertaine and not firme because of mans weaknes who is not able to performe the law Calvin Chrysostome further saith that the Apostle here speaketh of two chiefe good things or benefits the one is quod quia data sunt firma sunt the things which are giuen are firme the other quod vniverso semini data sunt they are giuen to the whole seede of Abraham 2. By the seede which is of the law
vngodly L. it is not put interrogatiuely but passiuely in the originall 7 Doubtlesse one will scarce die for a righteous man but yet for a good man for one which is profitable to him Be. he readeth the sense not the words it may be one dare die 8 But God setteth out his loue toward vs seeing that while not seeing if that while S. we were yet sinners Christ died for vs. 9 Beeing iustified therefore by his blood much more shall we be saued thorough him from wrath 10 For if when we were enemies we were reconciled to God God was reconciled to vs S. by the death of his Sonne much more beeing reconciled we shall be saued liue S. by his life 11 And not onely so but we also reioyce in God thorough our Lord Iesus Christ by whome we haue obtained V. Be. receiued Gr. reconciliation atonement B.G. 12 Wherefore as by one man sinne entred into the world and death by sinne and so euen so B. death went ouer all men in whome namely Adam Be. not in as much as S.V.B. all men haue sinned 13 For vnto the time of the law was sinne in the world but sinne is not imputed while there is no law 14 But death raigned from Adam vnto Moses euen ouer them that sinned after the like manner after the similitude Gr. of the transgression of Adam which was the figure of him that was to come 15 But yet not as the offence so is also the gift for if by the offence of that one many be dead much more the grace of God and the gift by grace which is of one man by one man B.G. hath abounded vnto many 16 And not as that which entred by one which sinned not as the sinne of one S.L. for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinning or that sinned or as by one that sinned death entred V. for that followeth in the next verse so is the gift for the fault sinne B. not iudgement S.L.V. because of the words following to condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. came of one offence which must be supplied out of the next clause vnto condemnation but the gift is of many offences to iustification 17 For if by one offence Be. better then by the offence of one B.G.S.V.L. for so much is expressed in the words following death raigned thorough one much more shall they which receiue the abundance of grace that abundance of grace G. and of the gift of righteousnes raigne in life thorough one that is Iesus Christ 18 Likewise then as by one offence Be. not the offence of one cater see the former vers the fault came vpon all men to condemnation so by one iustification Be. not the iustification of one B.G. cum caeter for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the first place otherwise it should be put after as in the next verse the benefit redounded vnto all men to the iustification of life 19 For as by the disobedience of one many were made sinners so by the obedience of one many shall be made righteous 20 Moreouer the Law entred thereupon by the way V. in the meane time B. that the offence should encrease B. Be. abound V. G. but where sinne increased grace abounded much more 21 That as sinne had raigned vnto death in death V. S. L. so is the word in the originall is in but he meaneth vnto death as appeareth by the other opposite part vnto eternall death so might grace also raigne by righteousnes vnto eternall life thorough Iesus Christ our Lord. 2. The Argument Methode and Parts In this chapter the Apostle pursueth the former proposition wherewith he concluded the fourth chapter that Christ died for our sinnes and now he sheweth the manifold benefits which we haue by the death of Christ with an ample proofe and demonstration of the same So then this chapter is deuided into two parts the first containing a rehersall of the benefits which we haue by Christs death to v. 6. the second a proofe and demonstration thereof to the ende of the chapter 1. In the first part there is 1. set forth the foundation of all other benefits which we obtaine by Christ namely iustification by faith v. 1. 2. then the benefits and graces either internall which are these sowre peace of conscience bold accesse to Gods presence perseuerance hope of glorie v. 2. or externall which is constancie and reioycing in tribulation which is amplyfied both by the effects patience experience hope which is described by the effect it maketh vs not ashamed v. 5. and by the efficient cause thereof the loue of God shed in our hearts by the holy Ghost v. 5. 2. Then followeth the probation hereof which consisteth of two arguments the one taken from the state and condition of such as were reconciled by Christ they were enimies this argument is handled from v. 6. to 12. the other argument standeth vpon a comparison and collation betweene Adam and Christ the losse which we had by the one and the benefit which we are made partakers of by the other from v. 12 to the ende In the first argument there is 1. the proposition that Christ died for the vngodly v. 6. ◠the illustration thereof à dissimili by an vnlike comparison betweene man and God the first part is expressed v. 7. that a man will not die for an vnrighteous man and an enemie which is shewed by the contrarie because hardly for a righteous man will one die vnlesse he be also a friend much lesse for an vnrighteous man and an enemie the other part of the comparison followeth 1. shewing that Christ died both for vs beeing vnrighteous v. 8. and enemies also v. 10. 2. then he inferreth two conclusions 1. the certaintie of our saluation beeing now iustified and made friends v. 9.10 2. the ioy and consolation which springeth and ariseth hereof v. 11. The second argument consisting of a comparison betweene Adam and Christ is thus handled there is the proposition concerning Adam shewing wherein he was like wherein vnlike vnto Christ to v. 18. then the reddition or second part concerning Christ v. 18. to the ende First Adam is like in three things 1. in his person he was but one and yet the author of sinne to all 2. in the obiect his sinne was communicated to all though himselfe but one 3. in the effect and issue this sinne brought forth death all this is propounded v. 12. that sinne entred by one man into all the world then it is prooued by 3. arguments 1. by the office of the lawe which is not to bring in sinne but to impute sinne v. 13. therefore though sinne were not so much imputed before the lawe as after yet was it in the world before 2. by the effects death was in the world before the lawe and it raigned also vpon infants that had not sinned actually as Adam had done and therefore sinne much more which brought forth death v. 14. 3. Adam was
the Apostle that Christ Iesus is our preseruer in this state to keepe vs in peace which is true but it is not all we rather vnderstand with Origen Theodoret Ambrose that this our peace and reconciliation was wrought and effected by Christ not continued onely and preserued 2. neither doe we vnderstand by this phrase that Christ in respect of his humanitie was instrumentum coniunctum a ioynt instrument of this our peace as Lyranus But Christ is the true author and efficient cause of this our peace as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioynt cause and fellowe worker with his father for he saith Ioh. 16.33 that in him we haue peace as the foundation thereof and therefore he is said to be our peace Ephes. 2.14 the worker and effector thereof Faius And here we may obserue the opposition betweene the effects and fruits of iustification by the lawe and by faith for they which looke to be iustified by the lawe haue not wherein to reioyce with God c. 4.1 but they which are iustified by faith haue peace with God and so matter of reioycing Tolet. Quest. 2. Of the second benefit proceeding of our iustification which is to stand and perseuere in the state of grace 1. By whom we haue accesse thorough faith 1. This is an amplification of the former benefit of reconciliation that we haue not peace onely with God by faith but are admitted also vnto his presence to his grace and sauour one may be reconciled to his Prince and yet not be brought into his presence Pareus as Absalom was a long time kept from his fathers presence after he was reconciled but by faith we are both reconciled and restored the fruition of the fauour and gratious presence of God 2. But we must take beede here of Origens note that this gate whereby we haue accesse vnto God is not onely saith but oftium hoc iustitia oftium humilitas righteousnesse is this gate humilitie is this gate whereas the Apostle directly saith We haue accesse thorough faith 3. Neither is this accesse taken onely for a bare entrance and beginning as Gorrhan thus alludeth accedere est incipientium stare proficientium c. to haue accesse is of beginners to stand of proceeders to glorie of such as are perfect but here it signifieth not an entrance as it were to the threshold but an admittance into the verie chamber of the spouse Faius 2. Vnto this grace 1. Not the grace of a good conuersation gloss interlin for the Apostle speaketh of the iustifying grace wherewith we are formally made iust Lyran 2. neither by grace are vnderstood the second graces and gifts of the spirit whereof the Apostle speaketh 1. Cor. 15.10 I laboured more aboundantly then they all yet not I but the grace of God c. Origen for the Apostle speaketh not of any such speciall and particular graces which Paul had but of the common iustifying grace 3. this grace then is that whereof he speake before c. 3.24 We are iustified freely by his grace and it signifieth both the originall of our iustification which is the free mercie and grace of God and the state and condition whereunto we are called Pareus 3. Wherein we stand 1. Some haue reference vnto our fall in Adam gloss interlin 2. some oppose it to the gesture of sitting or lying as set against the lawe wherein we stood not but were as pressed downe with the burthen of ceremonies 3. Tolet annot 3. thinketh thereby to be signified progressum ad vlteriora bona a progresse and proceeding to further good things so Pererius saith that standing betokeneth hominem erectum ad aspectum a man setling himselfe to looke vp to behold heauenly things 4. But Chrysostome better obserueth the stedfastnesse of spirituall graces neque finem novit isthaec Dei gratia this grace of God knoweth no ende And beside it sheweth as the stedfastnes of Gods grace in it selfe so the certaintie which we haue thereof by faith for faith is like vnto Iacobs staffe wherewith he went ouer Iordan Gen. 32.10 it is that whereby we stand Rom. 1.24 whereby we walke 2. Cor. 5.7 thorough this vaile of miserie Faius we then stand in the state of grace beeing sure by the Lords assistance neuer to fall away from thence sic Calvin Pareus with others Quest. 3. Of the third benefit of iustification the hope of euerlasting glorie v. 2. And reioyce vnder the hope of the glorie of God 1. Tolet annot 3. will haue the word reioyce referred vnto the former clause wherein we stand and reioyce vnder the hope c. and his reason is because there are two prepositions vsed in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in and of or vnder with the former is the same word reioyce ioyned in the next verse we reioyce in in tribulation but this a needelesse contention for howsoeuer the word be ioyned the matter of this reioycing is the hope of eternall life 2. The Latine translator addeth the glorie of the sonnes of God which some vnderstand of the Angels Hugo Card. some of the Saints in heauen Lyran. but there are no such words in the originall though this glorie belong vnto the sonnes of God not onely them which are alreadie glorified in heauen but those which are the sonnes of God by grace yet militant in earth as it is called The glorious libertie of the sonnes of God c. 8.21 3. Origen is here somewhat curious making three kinds of glory one which was seene the glorie of Moses countenance which is passed away another glorie which appeared in the incarnation of Christ Iob. 1.14 And we sawe the glorie thereof as of the onely begotten sonne of God the other is the glorie of the next life whereof the Euangelist speaketh Matth. 25.31 When the Sonne of man commeth in his glorie And whereas the Apostle speaketh here onely of the hope of glorie that is glorie hoped for and yet elsewhere be saith 2. Cor. 2.18 We behold the glorie of the Lord with open face and are changed vnto the same image from glorie to glorie as though he had possession alreadie of this glorie the Apostle must be vnderstood to speake of two kinds of glorie one now enioyed in the state of grace but the more full glorie is hoped and expected for in the kingdom of heauen 4. Chrysostomes note here is good that faith extendeth it selfe not onely vnto things present as the Apostle speaketh of grace wherein we stand but vnto things also to come namely the glorie which is hoped for And beside he noteth the certaintie of this glorie which is hoped for because we glorie in this hope now faith he gloriamur in ijs quae tam exhibita sunt we glorie in the things which are alreadie exhibited if then the hope of things to come were not as certaine as the things which are alreadie past we could not glorie in it 5. Here the Apostle speaketh not so much of that
of him that was to come insinuating thereby that life and righteousnes came in by the second Adam as sinne and death entred by the first 5. But their opinion seemeth to be the better which supplie the reddition of this comparison concerning Christ in the words following Origen referreth vs to those words v. 15. the gift is not so as the offence but I rather with Beza and Pareus thinke that the second part of the comparison is suspended by a long parenthesis in the words comming betweene vnto the 18. and 19. verses where the Apostle setteth downe both parts of the comparison 18. Quest. Who was that one by whome sinne entred into the world v. 12. 1. Ambrose and Hierome vpon this place by this one man would vnderstand the woman because the beginning of sinne came in by her as Ecclesiastic 25.26 it is saide of the woman came the beginning of sinne and through her we all die and S. Paul saith 1. Timoth. 2.14 Adam was not deceiued but the woman was deceiued and was in the transgression But the woman here is not vnderstood seeing the word is put in the masculine gender and true it is that from the woman came the beginning of sinne by the seducing of man but the Apostle here speaketh of the propagation of sinne which was by the man not by the woman Perer. 2. Some will haue both the man and woman here vnderstood which both made as it were but one as when the Lord said Let vs make man according to our owne likenes both the man and woman are vnderstood Pareus so also the ordinarie gloss quia mulier de viâ—â— vtriusque vna caro because the woman is of the man and both made but one flesh 3. But by this one we better vnderstand Adam though both our parents sinned and the man was seduced and deceiued by the woman yet the man onely is named 1. not because the man is the head of the woman and so the sinne of the woman is imputed to the man because he might haue corrected her Hugo 2. nor because the man perfected the sinne of the woman which if he had not consented had not beene finished so the woman was principium incompletum was the incomplete or imperfect beginning of sinne the man was the complete and perfect beginning Gorrhan 3. neither is this the reason because the Apostle consuetudinem tenens c. doth followe the custome which ascribeth the succession of posteritie to the man not to the woman gloss ordinar 4. But this indeede is the reason the Apostle here sheweth not the order how sinne entred simply into the world for the woman sinned first and before the woman the serpent but how sinne was propagated into mankind now posteritas ex viro non ex mâ—liere nominatur the posteritie is named of the man not of the woman as the Apostle saith 1. Cor. 11.8 the man is not of the woman but the woman of the man to this purpose Origen so also Pet. Mart. ex quo tanquam principio peccatum per propagationem traductum fuit c. by the man as the first beginning sinne was traduced by propagation the Apostle then here speaketh of the beginning of the propagation of sinne not of the beginning of seduction which was by the woman or of imitation which was by the deuill who was a liar from the beginning and the father thereof Iob. 8.44 not by propagation but by seduction and imitation Mart. Quest. 19. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 1. Some vnderstand here originall sinne whereby the nature of man is corrupted and not actuall actuale non per vnum sed per plures intrat because actuall sinne entreth by many and not by one Gorrhan 2. Some comprehend here sinne generally both actuall and originall this word sinne non solum complectitur vitium originia sed omnia mala quae eo ex sequuntur doth no onely comprehend the originall corruption but all other euills that come from thence c. Martyr but of the propagation of originall sinne the Apostle speaketh afterward in the ende of the verse in as much as all men haue sinned c. 3. Wherefore the Apostle here vnderstandeth the actuall sinne which Adam committed for the word is put in the singular number and hath the article prefixed before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sheweth some particular sinne afterward the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience which must be vnderstood of Adams transgression which was in him actuall but originall in respect of vs because it was the fountaine of all sinne but it was not originall sinne passive passiuely as now we call that originall sinne which is in the corrupt nature of man issuing from Adams sinne Pareus this sinne of Adam in respect of him was peccatum personale a personall sinne but as thereby the whole nature of man was corrupted it was peccatum naturae the sinne of nature Faius 4. Neither are we here to vnderstand all the actuall sinnes which Adam committed but onely his first transgression in eating of the forbidden fruit for like as the sinnes of parents now are not transmitted to their children so neither were all Adams sinnes propagated to posteritie but onely the first betweene the which and his other sinnes there is this difference that by the first bonum naturae the goodnesse of nature was lost by the other bonum gratiae personalis the goodnesse and grace in Adam was taken away And though Adam repented of his sinne and so were deliuered from the guilt thereof yet because that was a personall act it extendeth not beyond his person the corruption of nature could not be healed by his repentance Perer. disput 6. numer 29. Quest. 20. How sinne is said to haue entred into the world 1. Origen by the world vnderstandeth terrenam corporalem vitam the terrene and carnall life to the which the Saints are crucified but P. Mart. reiecteth this interpretation vpon this reason that by this meanes the Saints should not haue originall sinne if they be not comprehended vnder the name of the world 2. Some doe take the world for the place continent and place of the world but this is reiected by Pererius numer 32. vpon this reason because sinne did not in that sense first enter into the world by Adam for before him sinned the Angels that fell and the woman that was first deceiued 3. Neither by the world can we well vnderstand paradise for the woman had first sinned in Paradise before the man had consented 4. Therefore by the world we better vnderstand by a figure the inhabitants of the world the thing containing is taken for that which is contained totum genus humanum all mankind is here signified Gorrhan Martyr with others as afterward the Apostle expoundeth himselfe by the world vnderstanding all men And thus sinne entred into the world
they also without the mercie of God were subiect by nature vnto euerlasting death 2. But Origen manifestly interpreteth the Apostle to speake of originall sinne for he saith as Leui was in Abrahams Ioynes when he payed tithes to Melchizedeck sic omnes homines erant iu lumbis Adae c. so all men that are born were in the Ioynes of Adam and when he was expelled out of Paradise they were expelled with him c. 3. touching the scope of the place that which followeth v. 13. vnto the time of the lawe was sinne in the world comprehendeth also originall sinne which Erasmus would haue vnderstood onely of actuall that this place might be taken so likewise as shall be further shewed when we come to that place 2. But Theodoret goeth yet further then Erasmus for he doth not onely exclude originall sinne here applying the Apostles words onely to actuall sinne but he thinketh further that Adams sinne was not the cause of the entrance of sinne vpon his posteritie but the occasion onely for they hauing sinned became mortall and beeing mortall they begat mortall children and so were subiect to perturbations and consequently vnto sinne and so he concludeth vim peccati non esse naturalem c. that the force of sinne is not naturall for then they which sinne should be free from punishment for that which is naturall cannot be helped sed naturam ad peccatum procliuem esse factam but yet nature was made prone and apt to sinne to this purpose Theodoret But the Apostle euidently sheweth that not onely death is entred into the world but sinne also for how could infants in the iustice of God be subiect vnto death if they were not also guiltie of sinne 3. But the Pelagians goe yet a steppe further and denie that there is any originall sinne at all and that Adams sinne is not transfused to his posteritie by any naturall propagation but onely a corrupt imitation which heresie shall be confuted among the controversies Quest. 25. Of the coherence of these words vnto the time of the lawe was sinne in the world 1. Some make this connexion that the Apostle directly prooueth his former assertion v. 12. that in Adam all sinned and therefore are subiect to death and this is prooued by the contrarie because before there was any lawe giuen men were not punished for their actuall sinnes which were then in the world for there is no imputation of sinne vnto punishment where is no lawe seeing then death was not inflicted for actuall sinnes it followeth that it was for originall sinne Tolet. But this is not the coherence for he taketh sinne onely for actuall sinne whereas the Apostle spoke before of originall sinne 2. Some will haue all this verse to containe an obiection and to be vttered by S. Paul in the person of the adversarie and obiecter Where no lawe is there is no sinne imputed but before Moses there was no lawe giuen therefore no such sinne was imputed But all the words of this verse cannot containe the obiection because the first clause vnto the time of the law was sinne in the world are contrarie to the obiection for it is affirmed that sinne was in the world which the obiectio excepteth against beside Beza well obserueth that where the Apostle speaketh in the person of an other he inserteth some note or signification thereof 3. Calvin suspendeth all this sentence by a parenthesis which Beza misliketh because it hath a very good coherence with the former verse 4. Some thinke that the Apostle here maketh not an obiection but rather preuenteth it and maketh answear vnto a supposed obiection for it might haue beene thus excepted a-against the former words in whom all haue sinned that there was no lawe giuen vntill Moses and where no lawe is there is no imputation of sinne to this obiection the Apostle answeareth by way of cōcession vnto part that though sinne be not imputed without a law yet sinne was in the world before the lawe as it appeareth by the effects thereof namely death which reigned ouer all as it followeth v. 14. to this purpose Martyr Piscator Lyran. 5. But this rather is the right coherence and connexion of these words with the former whereas the Apostle had inferred that all in Adam were sinners and so subiect to death instance might be giuen of those which liued vntill the time of the law that vnto them sinne was not imputed because they had no lawe giuen them Then the Apostle answeareth this obiection proouing that death came into the world because of originall sinne and first he taketh it for graunted that there was then sinne in the world before the Lawe v. 13. as also death then he reasoneth thus if death were in the world and not inflicted for actuall sinnes then was it imputed for originall but it was not inflicted for actuall sinnes which he proueth by two reasons first by that which was obiected there was no lawe giuen for actuall sinnes and therefore they were not imputed secondly by the instance of children which committed no actuall sinnes and yet died therefore death entred into the world because of originall sinne Pare Quest. 26. How sinne is said to haue beene vnto the time of the lawe 1. Some doe vnderstand this sentence inclusiuely including also the time of the lawe and expound vnto the lawe vnto the ende and terme of the lawe for sinne was both before and vnder the lawe which could not take away sinne vntill Christ came thus Augustine lib. 1. de peccat remission c. 10. and Thodoret likewise Haymo who vnderstandeth by the lawe finem legis initium gratiae the ende of the lawe and beginning of grace and maketh it like vnto this speach the Hunnes raigned vsque ad Attylam regem vnto king Attylas that is vnto his death But the words following are against this exposition sinne is not imputed where is no lawe for if the time vnder the lawe be here comprehended how could it be said that then sinne was not imputed whereas by the lawe it is most of all imputed 2. Origen hath this singular exposition by himselfe he vnderstandeth here not the written but the naturall lawe and he supplieth the word mortuum dead sinne is dead vnto the time of the lawe that is till children come to yeares of discretion to vnderstand the lawe of nature and light of reason sinne is not imputed vnto them As it is forbidden that a child should smite his parents but in a boy of 4. or 5. yeare old it is counted no sinne so to doe and to this purpose he also interpreteth the word world the Apostle saith not among men but in the world because in the world there are vnreasonable creatures which are not capable of sinne and so he thinketh that S. Paul vnderstandeth children which are not yet capable of reason to this effect Origen But first it is euident that the Apostle by the lawe vnderstandeth the written lawe of Moses as
not imputed vnto them that is that God doe not punish them for it so to Philemon 18. if he haue hurt thee any thing at all impute it vnto me that is let me satisfie for it Faius Tolet in this sense the Apostle saith Rom. 4.8 Blessed is he to whom the Lord imputeth not his sinne his sinne shall not be laid to his charge in iudgement And so the Apostle saith here where no lawe is sinne is not imputted that is there is no punishment inflicted for sinne but by the prescript of a lawe seeing then that the punishment of death was inflicted vpon those which liued before the lawe it could not be for sinnes which they actually cōmitted which had no law to punish them therefore it was originall sinne which was punished by death and least it might be said that though there were no written lawe whereby sinne was imputed yet there was a naturall law which men transgressed and therefore were punished the Apostle sheweth in the next raise that euen death raigned ouer them which had committed no actuall sinne as Adam had done and therefore death was inflicted as a punishment not onely of actuall but originall sinne Beza 29. Quest. How death is said to haue raigned from Adam to Moses 1. Origen distinguisheth betweene the word pertransijt entred or passed which the Apostle vsed before v. 12. and regnavit raigned death entred ouer all both the iust and vniust but it raigned onely in those qui se peccato tota mento subiecerunt which did giue themselues wholly vnto sinne But the Apostle speaketh generally of all not onely of some that death raigned vpon by the generallitie of death he prooueth the generallitie of some and by this word regno he sheweth potentiam mortis the power of death tha◠none could resist it Martyr instar tyranni saeuijt it raged like a Tyrant Pareus 2. By death some vnderstand mons anima the death of the soule that is sinne which raigned from Adam vnto Moses Haymo Hug. but it is euident that the Apostle in this discourse distinguisheth death from sinne and prooueth by the effect the vniuersalitie of death brought in by sinne the generalitie of sinne also Origen seemeth to vnderstand mortem gehennae the death of hell vnto which all descended and therefore Christ went to hell to deliuer them this sense followeth also the ordinarie glosse and Gorrhan But in this sense it appeareth not why the Apostle should say vnto Moses for they hold that all the iust men euen vnder the law also went to hell But in truth the death of hell raigned not ouer the righteous either before the law or after from the which they were deliuered by Christ therefore the death of the bodie is here vnderstood which entred vpon all euen ouer infants which sinned not as Adam did 3. Vnto Moses 1. Origen by Moses vnderstandeth the Law and by the law the whole time of the law vsque ad adventum Christi vnto the comming of Christ who destroied the kingdome of sinne so also Haymo but in that the Apostle setteth Moses against Adam it is euident that he vnderstandeth the time when the law was giuen and what law he speaketh of is further shewed v. 20. The Law entred that offence should abound the dominion then of sinne and death there ended not 2. Some thinke this limitation is set because men were more afraid of death before Christs comming then after because they had not such hope of the resurrection Gorrhan but it is an hard and forced exposition to interpret vnto Moses vnto the comming of Christ as is shewed before 3. Some thinke it is said vnto Moses because then a remedie was giuen by the law in restraining of sinne and then first in Iudas capit destrui regnum mortis the kingdome of sinne beganne to be destroied and now euery where gloss ordinar but the law gaue no remedie against sinne for sinne then abounded much more v. 20. and the Apostle said before c. 4.15 That where no law is there is no transgression there is no such knowledge of sinne 4. Therefore vnto Moses noteth the time of the giuing of the law vsque ad legem per Mosen promulgatam vnto the law published by Moses gloss ordin not that death raigned not after Moses also but this is added to shew that death was in the world euen before the law Lyran. and so consequently sinne for of those greatest doubt might be made which liued before the law whether death entred vpon them as a punishment of their sinne 30. Quest. Of the meaning of these words which sinne not after the similitude of the transgression of Adam This verse hath diuers readings 1. some doe referre the last words after the similitude of the transgression of Adam vnto the first part of the sentence death raigned 2. some doe ioyne it with the next words before which sinned and of either of these there are seuerall opinions 1. They which distinguish the sentence and ioyne the first and last words together some as Chrysostome giue this sense that as death raigned vpon Adam so likewise it raigned ouer his posteritie but others doe make this the cause of death and mortalitie because they are borne like vnto Adam that is destitute of originall iustice Lyranus Tolet. annot 19. Tolet further would confirme this interpretation by diuers reasons 1. the preposition is 〈◊〉 which with a dative case sheweth the cause whereas an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed to signifie in as Philip. 2.7 He was found in shape as a man and Rom. 8.3 In the similitats of sinneful flesh 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitude sheweth the similitude and likenes of nature 3. and this is most agreeable to the Apostles purpose to shew the cause why death raigned ouer all because they are borne sinners like vnto Adam Contra. 1. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as before in the 12. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whome and Tolet himselfe in that place sheweth that it is so vsed in other places of Scripture annot 15. 2. The word of similitude is better referred to the qualitie of Adams sinne then to the conformitie in nature 3. Neither needed the Apostle here shew the cause why death raigned ouer all but he bringeth in this as a proofe of that which he saide vers 12. that all sinned in Adam because all are subiect to death euen they which commit not actuall sinnes as infants it was therefore impertinent to repeat that which he intendeth to prooue 4. Now further this distinction of the verse is ouerthrowne by these two reasons 1. if the Apostle had saide ouer those which 〈…〉 and should haue put to no other addition he had contraried himselfe hauing set it downe vers 12. that in Adam all sinned and death therefore went ouer all how the◠could he say that death raigned ouer those that sinned not
reference to the time before spoken of from Adam vnto Moses and therefore he saith many not all as he on the other side specially meaneth the times of the Gospell when likewise many and not all beleeued in Christ annot 22. so also Faius But then this comparison should be imperfect for as Adams sinne hath infected all his posteritie since the beginning of the world to the ende thereof so Christ is the Sauiour of the world both from Adam to Moses and since 4. Augustine taketh the Apostle to meane all but yet he saith many to shewe the multitude of those that are saued in Christ for there are aliqua omnia quae non sunt multa some things all that are not many as the fowre Gospels are all but not many and there be aliqua multa some things many that are not all as many beleeuers in Christ not all for all haue not faith 2. Thess. 3. c. It is true that the Apostle by many vnderstandeth all as he said in the former verse and sometime the scripture calleth them many which are all as in one place the Lord saith to Abraham I haue made thee a father of many nations Gen. 17. in an other in thy seede all the nations of the earth shall be blessed but yet the reason is not giuen why the Apostle saith many not all 5. Some thinke he so saith many because Christ is excluded that came of Adam Piscator But Christ though he descended of Adam yet not by ordinarie generation therefore in this generall speach he needed not to be excepted as he was not included when the Apostle saith in whom that is in Adam all haue sinned 6. The reason then is this multos apponit vni he opposeth many to one that Adam beeing one infected many beside himselfe with his sinne as Adams sinne rested not in his person but entred vpon many so Christs obedience and righteousnesse staied not in his person but was likewise communicated to many Beza Pareus Quest. 40. How many are said to be sinners in Adam 1. Chrysostome by sinners vnderstandeth morti obnoxiot those that are subiect to death by reason of Adams sinne and he addeth this reason ex illius inobedientia alium fieri peccatorem quam poterit habere consequentiam by his disobedience others to become sinners it hath no coherence or consequence Contra. 1. True it is that sometime the word peccatores sinners is taken in that sense for men subiect to death and punishment as Bathsheba saith to Dauid 1. King 1.21 else when my Lord the King shall sleepe with his fathers I and my sonne Salomon shall be sinners c. that is put to death as offenders But yet in this place the word is not so taken for as to be made iust in Christ signifieth not to haue the reward of iustice but to be iustified indeed so to be made sinners sheweth not the punishment but the guiltines of sinne deseruing punishment as then in the former verse the effects were compared together condemnation in Adam and iustification vnto life in Christ so here the causes are shewed sinne on the one side causing death and righteousnesse on the other which bringeth to life 2. though Chrysostome faile in the interpretation of this place yet he denieth not but that in Adams all sinned and in many places he testifieth euidently of originall sinne as he calleth to radicale peccatum the rooted sinne hom 40. in 1. epist. ad Corinth And therefore the Pelagians did him wrong to make him an author of their opinion who denied originall sinne from which imputation of the Pelagians Augustine cleareth Chrysostome writing against their heresie and this point is cleared in this place for if all are subiect to death in Adam which Chrysostome here confesseth then all haue sinned in Adam for death could not enter vpon all without sinne 2. As Chrysostome vnderstandeth here onely temporall death whereunto all are subiect in Adam so some by condemnation mentioned v. 17. doe likewise insinuate the sentence onely of mortalitie Tolet. Origen vnderstandeth the expulsion of Adam out of Paradise but by the contrarie seeing the Apostle by iustification vnto life vnderstandeth the raigning in life eternall by death and condemnation is signified animae corporis damnatio the damnation of bodie and soule so expoundeth gloss interlin Gorrhan with others 3. Origen by sinners vnderstandeth consuetudinem studium peccandi the custome and studie of sinning as though the Apostle had meant onely actuall sinne but that proceedeth not from Adams disobedience properly as originall sinne doth 4. Neither yet doth the Apostle onely meane originall sinne which is by Adams disobedience in ipsius posteros propagatum propagated vnto his posteritie Faius for it is more to be a sinner then to sinne in Adam which the Apostle said before v. 12. 5. Wherefore the Apostle by sinners vnderstandeth both such as sinne originally in Adam peccatum contrabendâ— by the contagion or contraction of sinne and peccatum inteâ—andâ— which sinne actually by imitation Gorrh. so that we are not onely naturally euill by sinful propagation as the Apostle said before v. 12. in whom all haue sinned and so are by nature guiltie of death and condemnation v. 18. but beside as an effect of our naturall corruption there is a generall pravitie of nature and an habite of euill engendred in vs whereby we can doe no other then sinne so Adams disobedience hath made vs not onely naturaliter pravos naturally euill sed habitualiter peccatores habitually sinners Pareus Quest. 41. How the lawe is said to haue entred thereupon ver 20. 1. The occasion of these words is not so much to shewe that sinne raigned in the world euen after the lawe as it was in the world before the lawe from Adam to Moses v. 14. but the Apostle hauing shewed at large how we are deliuered from sinne and death brought in by Adam onely by Christ he preuenteth the obiection of the Iewes for it might haue beene replyed wherefore then serued the lawe if there were no remedie against sinne thereby the Apostle then answeareth that the lawe was so farre from sauing men from their sinnes that they were thereby the more encreased thus Chrysostome and Pet. Martyr with others 2. But this is not to be vnderstood of the lawe of nature as Origen who to decline the imputation of the lawe laid vpon it by wicked Marcion that it was giuen to an euill ende to encrease sinne will haue the Apostle to speake of the lawe of nature for the Apostle making mention of the lawe before v. 13. vnderstandeth the written lawe as he expoundeth v. 14. where he expressely speaketh of Moses neither was the lawe of nature giuen to that ende to encrease sinne no more then the morall lawe was but sinne entred occasionaliter by occasion onely of the lawe as shall be shewed in the next question 3. The lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entred thereupon 1. the Latine interpreter readeth subintravit
of death originall sinne then hath a kind of existence for how else could it be called a bodie of sinne or death see more hereof elsewhere Synops. Cen. 4. err 14. 2. Concerning the reasons obiected 1. God is the author of euerie substance and of euery naturall qualitie but not of vnnaturall dispositions or qualities as neither of diseases in the bodie nor of vices in the minde this euill qualitie was procured by mans voluntarie transgression 2. and though habites which are personall and obtained by vse and industrie are not transmitted to posteritie yet this euill habite was not personall in Adam as he is considered vt singularis persona as a singular person but by him it entred into the nature of man as he was totius humanae naturae principiū the beginning of the whole nature of man 3. Burgensis taketh another exception vnto Lyranus addition and he thinketh that Adams posteritie is not bound to haue the originall iustice which was giuen to Adam for they haue no such bond either by the law of nature for that originall iustice was supernaturally added or by any diuine precept for God gaue vnto Adam no other precept but that one not to eate of the forbidden fruite and therefore they were not bound at all to haue or reteine Adams originall iustice Thus Burgens Contra. 1. Herein I rather consent vnto Thoring the Replic vpon Burgens who thus argueth that this debt or bond to haue originall iustice was grounded vpon the law of nature which is the rule of right reason for by nature euery one is tied to seeke the perfection and conseruation of it kind and this originall iustice tended vnto the perfection of man which though it were supernaturally added vnto man yet it was not giuen him alone sed pro tota natura for the whole nature of man and so he concludeth well that man is culpable in not hauing this originall iustice though not culpâ actuali quae est suppositi by any actuall fault which belongeth to the person or subiect yet culpâ originali quae est natura by an originall fault which is in nature To this purpose the Replic And this may be added further that if Adams posteritie were not debters in respect of this originall iustice then were they not bound to keepe the law which requireth perfect righteousnesse and so it would follow that they are not transgressors against the law if they were not bound to keepe it the first exception then of Burgensis may be recieued but not the second 2. Pighius also who denieth originall sinne to be a privation or want of originall iustice holdeth it to be no sinne to want that iustice which is not enioyned by any law vnto mankind for no law can be produced which bindeth infantes to haue that originall iustice and therein he concurreth with Burgensis Contra. But this obiection is easily refuted for first man was created according to Gods image in righteousnesse and holines which image Adams posteritie is bound to retaine but he by his sinne defaced that image and in stead thereof begate children after his owne image Gen. 5.3 in the state of corruption And whereas Pighius replieth out of Augustine that the image of God in man consisteth in the three faculties of the soule the vnderstanding memorie and will Augustine must not be so vnderstood as though herein consisted onely the image of God but as therein is shadowed forth the misterie of the Trinitie for the Apostle expressely sheweth that this image of God is seene in righteousnes and holines Ephes. 4.24 An other lawe is the lawe of nature which is the rule which euery one is to followe Cicero could say that convenientur viuere c. to liue agreeably to this law is the chiefe ende of man to this lawe euen infants are also bound there is a third lawe which is the morall which saith thou shalt not lust which prohibiteth not onely actuall but originall concupiscence And whereas Pighius here obiecteth that a lawe is giuen in vaine of such things as cannot be avoided therein he sheweth his ignorance for it is not in mans power to keep the lawe for then it had not beene necessarie for Christ to haue died for vs who came to performe that which was impossible by the lawe Rom. 8.3 yet was not the lawe giuen so in vaine for there are two speciall vses thereof both to giue vs direction how to liue well and to bring vs to the knowledge of sinne xe Mart. 4. This then is originall sinne 1. it consisteth partly of a defect and want of originall iustice in that the image of God after the which man was created in righteousnesse and holines was blotted out by the fall of man partly in an euill habite disposition and qualitie and disorder of all the faculties and powers both of bodie and soule This was the start of man after his fall and the same is the condition of all his posteritie by nature Augustine also maketh originall sinne a positiue qualitie placing it in the concupiscence of the flesh not the actuall concupiscence but that naturall corruption which although it be more generall then to containe it selfe within the compasse of concupiscence onely yet he so describeth it by the most manifest effect because our naturall corruption doth most of all shew and manifest it selfe in the concupisence and lust of our members 2. The subiect then and matter of originall sinne are all the faculties and powers of soule and bodie the former is the pravitie and deformitie of them the efficient cause was the peruersnes of Adams will the instrument is the carnall propagation the end or effect is euerlasting damnation both of bodie and soule without the mercie of God Martyr 3. Originall sinne is taken either actiuely for the sinne of Adam which was the cause of sinne in his posteritie which is called originale origmans originall sinne giuing beginning or passiuely for the naturall corruption raised in Adams ofspring by his transgression which is tearmed originale originatum originall sinne taking beginning 4. Of this originall sinne taken both waies there are three misserable effects 1. participatio culpa the participating in the fault or offence for we were all in Adams loines when he transgressed and so we all sinned in him as here the Apostle saith 2. imputatio reatus the imputation of the guilt and punishment of sinne we are the children of wrath by nature subiect both to temporall and eternall death 3. there is naturae depratatio vel deformitas the depravation and deformitie of nature wherein there dwelleth no good thing Rom. 17.18 Controv. 16. Of the wicked heresie of Marcion and Valentinus with the blasphemous Manichees 1. Origen out of the words of the former verse where the Apostle speaketh of our attonement and reconciliation by Christ confureth the heresie of Marcion and Valentinus whose opinion was that there was some substance quae naturaliter Deo sit inimica which naturally is
members as weapons of vnrighteousnesse vnto sinne but yeeld giue G. B. exhibite L. apply V. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your selues vnto God as aliue vnto God from the dead and yeelde your members as weapons of righteousnesse vnto God 14 For sinne shall not haue dominion let it not raigne S. but the word is in the future tense for ye are not vnder the lawe but vnder grace 15 What then shall we sinne because we are not vnder the lawe but vnder grace God forbid let it not be Gr. as v. 1. 16 Knowe ye not that to whom ye yeeld your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death or of obedience of the hearing of the eare S. vnto righteousnes 17 But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart that forme of doctrine whereunto ye were deliuered 18 Beeing then made free from sinne ye are become the seruants of righteousnes 19 I speake after the manner of men I speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some humane thing Gr. L.V. because of the infirmitie of your flesh for as ye haue yeelded your members seruants to serue L. to the seruice S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruants to vncleanes and iniquitie to commit iniquitie so now yeeld your members seruants to righteousnes and holines vnto sanctification L. V. S. 20 For when ye were the seruants of sinne ye were free vnto righteousnes from righteousnesse G. B. that is the meaning but the word in the originall is put in the datiue 21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death 22 But now beeing freed from sinne and made the seruants of God ye haue your fruit vnto holines in holines G. holy fruits S. and the ende euerlasting life 23 For the stipend stipends Gr. wages G. reward B. of sinne is death but the gift of God the grace of God L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace a gift is eternall life through Iesus Christ our Lord. 2. The Argument Method and Parts In this Chapter the Apostle sheweth the necessarie coniunction betweene iustification and holines and newenes of life and there are two parts thereof in the first to ver 12. he layeth downe the doctrine then he exhorteth v. 12. to the end In the doctrine he prooueth the necessitie 1. of mortification and dying to sinne propounded v. 1.2 from the efficacie of baptisme which signifieth that we are dead and buried with Christ v. 3.4 and from the ende of Christs crucifying v. 6.2 of sanctification propounded v. 8. prooued from the mysterie of baptisme v. 4.5 from the vertue of Christs resurrection who is risen and dieth no more ver 9.10 and then he concludeth ver 11. 1. The exhortation followeth which hath two parts 1. one dehorting from sinne which is propounded and explaned v. 12.13 then amplified by three arguments 1. from their present state and condition beeing vnder grace v. 14. with the preuenting of an obiection v. 15.2 from the inconveniencie of the seruice of sinne which is vnto death set forth by the contrarie v. 16.3 from the efficacie of the doctrine which they obeyed v. 17.2 the other part stirreth vp to newenesse of life propounded v. 18. amplified 1. à pari v. 19.20 as when they serued sinne they were free from righteousnesse so beeing freed from sinne they must be the seruants of righteousnesse ab effectis from the effects of sinne shame and death v. 21. which are amplified by the contrarie effects of sanctification holinesse v. 22. and eternall life set forth by the contrarie on the diuerse manner sinne deserueth death as the iust stipend but life eternall is not deserued it is Gods free gift v. 23. 3. The questions and doubts discussed Quest. 1. Of the meaning of these words shall we continue in sinne v. 1. 1. The Apostle preuenteth here an obiection which might be occasioned by the former words in the end of the fift chapter where the Apostle said where sinne abounded grace abounded much more by occasion of which words the Apostle might feare least two sorts of men might take advantage the false teachers which did continually picke quarrells with the Apostles doctrine as some affirmed that he said we might doe euill that good might come thereof c. 3.8 He might feare also least the weake might receiue encouragement hereby to nourish theâ— infirmities still 2. But either of these so inferring did misconster the Apostles words and in this kind of reasoning there are three Paralogismes or fallacies committed 1. they take non causam pro causa that which is not the cause for the cause for the abounding of sinne is not the cause of the abounding of grace Augustine saith non peccantis merito sed gratiae supervenient â—â—â—uxilio c. where sinne abounded grace abounded more not by the merit of the sinne 〈◊〉 by the meanes of helpe by grace c. the Apostles speach is to be vnderstood occasionaliter by way of occasion and they take it causaliter by way of a cause Hugo sinne in it owne nature is no more the cause of grace then the disease is of medicine Maâ—â— qui laudat beneficium medecinae non prodesse dicit morbos c. he that praiseth the benefit 〈◊〉 Phisicke doth not commend the disease Augustin so then mans vnrighteousnesse doth not in it selfe set forth the iustice of God but ex accidente by an accident Pareus proveniter bonitate Dei qui bona elicit ex malis it commeth of the goodnesse of God who decreeâ—â— good out of euill Lyran. 2. the second fallacie is in that they thus obiecting make the Apostles words more generall then he meant or intended them for the abounding of sinne is not the occasion of the abounding of grace in all but onely in those which acknowledge and confesse their sinnes Martyr as it is euident in damnatione malorum in the condemnation of the wicked Lyran. there Gods iustice rather then his grace and mercie sheweth it selfe 3. a third fallacie is they apply that to the time to come which the Apostle onely vttered of time past the abounding of sinne in men before their conuersion and repentance setteth forth the aboundance of the grace and mercie of God in the forgiuenesse of their sinnes past but not so if sinne abounded after their conuersion and calling Mart. 3. The Apostle propoundeth this obiection in the person of the aduersarie by way of interrogation thereby expressing both affectum indignantis the affection of one angrie and displeased that his doctrine should be thus perverted and he sheweth also securitatem conscientiae the securitie of his conscience that he was free from any such thought 4. By sinne neither doth the Apostle vnderstand the author of sinne namely the deuill as Origen for then one should be said improperly to remaine in sinne that is in the
his delight and ioying in good in his inner man but he is captiued by the lawe of his members vnto sinne v. 22.23 The issue is this first he desireth and expecteth to be deliuered from this spirituall bondage and captiuitie ver 24. secondly he giueth thanks for this freedome in Christ that he is not yet wholly captiued vnto sinne but in his spirit he serueth the lawe of God 3. The questions and doubts discussed Quest. 1. How the law is said to haue dominion ouer a man as long as he liueth 1. We must here distinguish betweene these two cessare legem the law to cease and dominionem legis cessare the dominion of the law to cease Theodoret thinketh that the Apostle treateth of the ceasing of the law so also Gorrhan but that the law is not ceased the Apostle sheweth afterward giuing an instance in one of the commandements Thou shalt not lust but the dominion of the law is ceased which serued to condemne but we are vnder grace which hath deliuered vs from the bondage of the law Tolet. annot 1. 2. By the lawe 1. neither with Sedulius doe we vnderstand the lawe of nature for he speaketh vnto the Iewes that knewe the lawe whereas the lawe of nature was knowne also vnto the Gentiles 2. neither with Ambrose by the lawe doe we meane the Gospel for we are not dead vnto this lawe as the Apostle saith v. 4. we are dead to the law 3. neither is the lawe of the members here vnderstood as Origen which is alwaies euill rebelling against the lawe of the word but the lawe which the Apostle here speaketh of is holy and good ver 12. 4. nor yet doe we vnderstand the ciuill lawe of the Romanes to whom the Apostle doth write as knowing their owne lawes as Haymo and Lyranus indifferently vnderstandeth Lex Mosaica vel Civilis the Mosaicall or Ciuill lawe 5. The Apostle then maketh mention of the morall law of Moses as is euident by that instance which afterward he bringeth in of that commandement Thou shalt not couet Tolet. Mart. Pareus 3. These words while he liveth are diuersly interpreted 1. some referre it to the law as long as the lawe liveth or remaineth so Origen Ambrose Erasmus and Origen addeth this reason because the man is afterward resembled to the lawe who beeing dead the woman is free but this reason sheweth that it must be referred rather to the man then the law 2. and so indeede it is more fitly said of the man while he liueth then of the lawe and in grammaticall construction it is better referred to the nearer word then the further off Beza 3. some doe ioyne it vnto man which word because in the Greeke signifieth both sexes Chrysostome thinketh that the death of both is insinuated for if the woman be free when her husband is dead much more when she is dead also but then this verse should be confounded in sense with that which followeth whereas the Apostle speaketh first in generall of the lawe which onely beareth rule ouer a man while he liueth and then of the particular lawe of matrimonie 4. some thinke that these words while he or it liueth are indifferently referred either to the lawe or man for both we are said to be dead to the lawe v. 4. and the lawe also is said to be dead v. 6. Mart. but it is better ioyned with man as the nearest word 4. Tolet thinketh that the Apostle speaketh not here generally of the law of Moses but of the particular law of matrimonie annot 4. but as is before shewed it is better to vnderstand the Apostle to speake generally here of the law which bindeth a man onely while he liueth and so we are dead in Christ and no longer bound to the law and then he doth illustrate the same by the particular law of marriage the law was as the man or rather sinne that receiued strength by the law we as the wife the law beeing dead in Christ in respect of the bondage thereof we are free Pareus 2. Quest. Whether the woman be simply free if the man be once dead v. 3. If the man be dead she is free Lyranus giueth this note that if the man should chance to die and yet be raised againe as some were the woman were not bound in that case to receiue the man as her husband nisi de condecentia but in decencie onely and supervenienti novo consensu by a new consent and contract Pererius affirmeth the same and giueth instance of Lazarus that if any should rise againe as he did non futuram vxorem eius quae ante fuerat she should not be his wife that was before but vpon a new contract Contra. Though this be but a curious and vnnecessarie question yet because the occasion is ministred by them it shall not be amisse herein to examine the truth Indeede when we shall rise againe to an immortall state as in the generall resurrection neither the man shall be bound to the wife nor the wife to the husband because they shall neither marrie nor be giuen in marriage but when any is miraculously raised againe to the mortall state and condition of this life the case is otherwise as may appeare by these reasons 1. Other coniunctions which are not so neare as betweene the father or mother and the children doe not cease neither are extinct by such a temporall death as it is saide Heb. 11.35 The women receiued their dead raised to life that is the mothers acknowledged their children raised againe as the widow of Sarepta and the Shunamite had their sonnes restored vnto them againe beeing dead the one by the Prophet Elias the other by the Prophet Elisha the question is whether those children so raised were freed from the obedience of their parents I thinke not no more is the wife in that case freed from her husband because the coniunction is nearer betweene the man and wife as Gen. 2.24 Therefore shall a man leaue his father and mother and cleaue to his wife 2. When the Sadduces put the question to Christ of a woman that was married to seuen brethren whose wife she should be in the resurrection our Sauiour answered them not that the woman was free from them all by death but because that in the resurrection they neither marrie not are married but are as the Angels in heauen Matth. 22.30 So then the reason why they are free after death is not simply because they are dead but because they shall rise to an incorruptible state and not returne from death againe to their former mortall condition 3. Pererius himselfe confesseth that if one that is baptized or hath receiued orders should be raised from death he should not neede to be baptized or consecrated againe because those Sacraments do imprint in the soule an indeleble character so doth not matrimonie But this may serue as an argument against his conceit that matrimonie in this case shall no more be iterated
God and the spirituall man 1. Cor. 2.14.15 and afterward he denieth that they were such spirituall men but carnall c. 3.1 yet were they regenerate there is then in a regenerate man somewhat that is carnall and somewhat that is spirituall 2. The feare of sinne is in the rationall part but sinne is in the flesh therefore euen in the reason there may be somewhat carnall Tolet answereth that though sinne be in the reason yet it hath the effect cheefely by the flesh Contr. The will bringeth forth sinne and that belongeth to the rationall part the bodie doth but execute the edict of the reason and will therefore the rationall part beeing the place and feare of sinne is carnall yea Tolets owne words may be vrged against himselfe he confesseth peccatum adeo infirmam fecit rationalem partem that sinne hath made the rationall part so weake as that it cannot of it selfe perfectly will that which is good though the flesh should not contradict it c. there is then somewhat carnall in the soule because there is sinne 3. The Philosophers as Aristotle lib. 1. Ethicor. c. 13. made two parts of the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is void of reason where the affections and passions of the mind are If the Apostle should make no other difference between the flesh and the spirit his Apostolicall Theologie would afford no greater comfort then prophane Philosophie Quest. 27. How the Apostle saith to will is present with me c. but I find no meanes to performe c. v. 18. 1. Tolet agreeing with those which vnderstand the Apostle here to speake of a man vnregenerate and in his sinne thinketh that a sinner euen without grace may will that which is good voluntate imperfecta with an imperfect will annot 20. But the Apostle affirmeth the contrarie Philip. 12.13 That it is God which worketh in vs both the will and the deed therefore a carnall man cannot haue any good will of himselfe 2. Pererius expounding the Apostle to speake here in the person of a man regenerate restraineth this will of the Apostle to concupiscence to will is present that is non concupiscere not to couet that which is euill but he could not performe this that is to haue no concupiscence though he did not consent vnto it but this opinion is refused before qu. 25.3 3. But euen they which are regenerate doe faile in the verie good workes which they do not that their will is altogether ineffectuall sed efficaciam operis negat respondere voluntati he denieth that the efficacie of the worke doth answer to his will Calvin he willeth and desireth being moued of the spirit but he cannot perfit the worke as he would he findeth alwaies some imperfection in the worke therfore the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfit or performe aliquo tenus progrediuntur sancti c. the Saints doe make some proceeding but they are farre off from perfection Obiect But God worketh in his both the wil and the deed Ans. God indeed worketh both but not alwaies not alike the Saints sometime will and performe good things sometime they are willing but want strength But the Apostle speaketh not here as though alwaies his will came short but that ostner then he would his will was crossed in good things and therefore he vseth the word dwelling this grace and strength did not alwaies dwell and continue with him Pareus 4. But Pererius thus obiecteth 1. if Saint Pauls will consented at any time to his concupiscence how could he say v. 17. it is no more I that doe it but sinne 2. how could he delight in his minde in the law of God if there were sinne 3. if S. Paul did those things which he would not then fornication adulterie and such like Cont. 1. It was the part of the will vnregenerate which consented not to the will renewed which Saint Paul calleth his will and not the other because he cheifely desired good things 2. in the regenerate part he delighted in Gods law though in his vnregenerate sinne remaine 3. S. Paul speaketh not of such grosse sinnes but of the secret force of concupiscence which often carieth away euen the regenerate 28. Quest. Of the meaning of these words v. 21. I finde a law c. 1. Some doe vnderstand this lawe of the morall lawe giuen by Moses some of the law of concupiscence which afterward is called the law of the members and of both sorts there are diverse opinions Of the first there are two sorts some doe interpret it as though the Apostle should commend the lawe some that he setteth forth the weakenesse and want of strength in the lawe Of the former sort 1. Origen would haue the words transposed thus because when I would doe good and evill is present I finde a lawe and I delight in the lawe c. But this traiection of the words seemeth somewhat hard 2. Photius in Oecumenius doth transpose them thus I finde the lawe to be good vnto me willing to doe c. so also Augustine lib. 2. cont 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth ioyne good with the lawe but it may be gathered v. 19. I doe not the good thing I would that good must be ioyned with the word doe not with the law 3. Chrysostome thus interpreteth I finde the lawe faveâ—tum auxiliantem favouring and helping me so also Theophylact and Lyranus saith that the Apostle sheweth the consent betweene the written lawe and the naturall lawe which mooueth him to doe that which is good so also the Syrian interpreter I finde the lawe to consent to my minde 4. Some supply the word good I finde the lawe to be good Haymo Hugo Gorrhan Pareus 5. Pareus hath an other exposition that the lawe is taken here for studium legis the studie of the lawe and he thinketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present or at hand may be supplyed out of the latter part of the verse in this sense I finde the studie of the lawe to be present with me when I would doe good But all these expositions tending to the commendation of the law are remooued because of the last words because euill is present with me for how can this be a reason that the lawe helpeth or consenteth or is good and profitable to him beeing willing to doe good to say with Pareus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although or with Faius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or that it is superfluously added it seemeth not to be so fit Of the other sort that hereby shewe the weakenes of the lawe which serueth to discouer sinne 1. Some giue this sense invento legem agnosco debilem I finde the lawe that is to be but weake it cannot helpe me or make me better but though I would doe good yet euill is present Photius
in Oecumen 2. or I finde by the lawe that when I would doe good euill is present Vatab. Genevens Calvin but here the preposition per by is inserted which is not in the originall 3. Erasmus to the same purpose I finde the lawe this to worke in me that I vnderstand when I would doe well that evill is present c. but here many words are added not in the originall Of them that vnderstand the lawe of the members 1. Beza thus interpreteth I finde legem impositam this lawe to be imposed vpon me by reason of the corruption of my nature so also Mart. that when I would doe good euill is present 2. some directly vnderstand legem carnis the lawe of the flesh the concupiscence which hindreth him beeing willing to doe good so Tolet Osiand and these two last expositions are most agreeable to the text because it is added as a reason because euill is present with me in which words he sheweth what lawe he meaneth that which is opposite vnto him which is further explained in the verses following Quest. 29. How the Apostle saith v. 21. euill is present with me 1. Ambrose hath here a curious observation euill is said to be present adiacere to be readie at hand because it lutketh in the flesh as at the doore that when one is inclined and willing to do good sinne is at hand to hinder And he giueth this reason why sinne hath the habitation in the flesh rather then in the soule because the flesh onely is deriued ex traduce by propagation and not the soule which if it were propagated as well as the flesh sinne rather should haue the feare in the soule because it sinneth rather then the flesh which is but the organe or instrument of sinne likewise expoundeth Tolet adiacet mihi it is naturally resiant in my flesh as he said before that to will is present with me that is naturally in his minde annot 21. 2. But 1. Ambrose reason concludeth not for though the flesh haue the beginning by propagation and not the soule and so the first pollution is by the flesh yet sinne disperseth it selfe into the whole nature of man both soule and bodie as the Apostle sheweth Coloss. 2.18 that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mind of flesh or fleshly minde 2. neither naturally is the mind willing or apt vnto that which is good for why then should the Apostle exhort to be renewed in the spirit of the minde Ephes. 4.23 the aptnesse and inclination of the mind vnto good is by grace the meaning then of this phrase is nothing else but to shewe the readinesse and strength of our naturall concupiscence which lyeth in waite and is at hand to hinder euerie good worke and to stirre vs vp vnto euill Quest. 30. Of these words I delight in the law of God c. v. 22 23. of the number of these lawes and what they are 1. Concerning the number 1. some referre these laws vnto two the law of God and the law of the minde they make one and the same the law of the members and the law of sinne also they thinke to be one Pareus Martyr Tolet. annot 22. 2. Photius in Oecumenius maketh three lawes he distinguisheth the law of God and the law of the minde the law of the members and the law of sinne he confoundeth 3. But Hierom. epist. ad Hedib qu. 8. and Ambr. in Luc. 17. doe recite fowre lawes as they are here named by the Apostle the law of God the law of the minde the law of the members and the law of sinne so also Calvin Hyper. and the Apostle indeede setteth downe so many 2. The like difference is what these lawes should be 1. Oecumenius thus describeth these lawes two are without vs the law of God the knowledge whereof we haue by the preaching of the Gospel and the law of the members which commeth by the suggestion of Satan ministring euill cogitations two of them are within vs the law of the minde that is the law of nature which is imprinted in the minde and the law of sinne which is the euill custome of sinning 2. Pererius will haue the law of God to be the written law and the law of the mind the naturall law the law of the members the naturall concupiscence and inclination vnto the seuerall proper obiects of the desire the law of sinne is deordinatio earundem virium the disordering of the naturall faculties and abusing of them vnto euill But all these faile herein 1. the law of the minde is not naturall for naturally the minde is not apt vnto that which is good without the worke of grace 2. and the law of the members is internall and within vs. 3. neither is this the naturall facultie of desiring which is not euill but the disordered pravitie of nature 3. Pet. Mertyr as he maketh the law of God and the law of the minde to be the same yet in a diuers respect for it is called the law of God in respect of the author and of the minde in regard of the subiect so in his iudgement the same is called the law of sinne because concupiscence in it selfe is sinne as the efficient and the law of the members because they are as the instruments 4. But I rather consent vnto M. Calvin who vnderstandeth the law of God to be the morall law the rule of equitie and the law of the minde to be the obedience and conformitie which the mind regenerate hath with the law of God and by the law of the members the concupiscence which is in the members consenting to the law of sinne 5. And further the law of the members and the law of sinne are not severed in subiect they are both in the members but thus they differ Some thinke the law of the members to be the corruption and pravitie of our nature called before the bodie of sinne c. 6.6 and the law of sinne the euill concupiscence springing from thence so Vatablus the law of the members is vis in carne the strength of the flesh resisting the law of the minde and the law of sinne is affectus carnis the carnall affections so Haymo interpreteth the law of the members onus pondus mortalitatis the burthen of mortalitie and the law of sinne to be euill concupiscence custome and delight in sinne so Lyranus vnderstandeth by the law of the members fomitem peccati vel inclinationem pravam the food and matter of sinne or the corrupt inclination and the law of sinne consuetudinem pravam the euill custome of sinning 6. But I rather with Beza by the law of sinne vnderstand the corruption of nature by the law of the members the euill concupiscence springing from thence for otherwise the opposition betweene the law of God and the minde on the one side and the law of the members and of sinne on the other will not be correspondent and answerable together for the law of the members must be
he be called a man of desires that is beloued and excepted of God yet had his sinnes which he confessed in his owne name and person as Dauid is said to be a man after Gods owne heart yet he had his sinnes and imperfections Arguments for the affirmatiue part that S. Paul speaketh in his owne person as of a man regenerate First these two points must be premised that the Apostle speaketh of himselfe not of another still continuing his speach in the first person I am carnall I will I consent I delight and so throughout that it should be a great forcing of the Apostles speach to make him to speake of another and not of himselfe secondly the Apostle from the 14. v. to the end speaketh of his present state who was then regenerate as may appeare because while he was yet vnder the law he speaketh as of the time past v. 9. I was aliue and v. 10. sinne seduced me but from the 14. v. he speaketh of the time present I am carnall and so throughout to the end of the chapter Argum. 1. Hence then is framed our first reason the Apostle speaketh of himselfe as he then was because he speaketh in the present tence but then he was a man regenerate Ergo. Theophylact answereth the Apostle saith I serue v. 15. that is serviebam I did serue Contra. As the Apostle saith I serue so he saith I delight in the law of God v. 22. and in this verse 25. I thanke God c. which immediately goe before the other I serue but those words must be vnderstood as they are vttered of the time present therefore the other also Argum. 2. Gregorie vrgeth these words v. 18. to will is present with me he that saith he will per infusionem gratiae quae in se iam lateant semina ostendit doth shew what seede lyeth hid in him by the infusion of grace lib. 29. moral c. 15. Ans. Euen the vnregenerate by nature doe will that is good they may imperfecte velle 〈◊〉 siue gratia in peccato imperfectly will that is good without grace euen in the state of sinne Tolet. in tractat c. 9. Contra. There is bonum naturale morale spirituale that which is naturally good morally good spiritually good the first one by nature may desire as bâ—ute beasts doe the same and therein they doe neither good nor euill the second also in some sort as the heathen followed after morall vertues but they did it not without sinne because they had no faith but that which is spiritually good the carnall haue no mind at all vnto for it is God which worketh both the will and the deed Phil. 2.13 Argum. 3. Augustine presseth these words v. 17. It is not I that doe it but sinne that dwelleth in mee this is not vox peccatoris sed iusti the voice of a sinner but of a righteous man lib. 1. cont 2. epist. Pelag. c. 10. Ans. A sinner may be said not to doe euill not because he doth not consent vnto it but because he is not onely mooued of himselfe but drawen by his concupiscence Tolet. ibid. Contra. There is nothing in a man to giue consent vnto any action but either his spirituall or carnall part but in the vnregenerate there is nothing spirituall but all is naturall therfore whatsoeuer such an one doth he wholly consenteth he himselfe is not one thing and his sinne another to giue consent but he is wholly mooued and lead of sinne Argum. 4. Augustine addeth further the Apostle thus beginneth the 8. chapter there is no condemnation to them that are in Christ Iesus which words follow as inferred vpon the other which sheweth that the Apostle spake before of those which were in Christ Iesus Ans. Nay rather those words following vpon the other who shall deliuer me c. which the Apostle vttereth of a man not yet deliuered or freed from his sinne and maketh answer the grace of God c. shew that he spake before as of our not beeing in the state of grace Tolet. ibid. Contra. 1. It is the bondage of corruption which the Apostle desireth to be deliuered from as is shewed before qu. 33. neither doth the Apostle answer the grace of God c. but I giue thankes to God as likewise hath beene declared qu. 34. before but one not in the state of grace cannot giue thanks vnto God therefore the immediate connexion of these words c. 8. sheweth that he spake before of those which are in Christ. Argum. 5. Further Augustine thus reasoneth a carnall man cannot delight in the law of God in the inner man as Saint Paul doth neither indeed is there any inner man that it regenerate and renewed in those which are carnall Pareus Ans. 1. The vnregenerate may delight in the law as Herod did and it is nothing else but velle bonum to will that which is good Tolet. ibid. and they haue also the inner man which is the mind as the outward man is the bodie Contra. 1. The carnall cannot delight in the law but they hate it as Psal. 50.17 this hatest to be reformed and hast cast my words behind thee Herod gaue care to Iohn Baptist not of loue but for feare for afterward he put him to death Hypocrits and carnall men may stand in some awe and feare a while but it is not of loue nor in truth or from the heart 2. the inner part is that with spirituall and renewed but in the wicked their verie mind is defiled Tit. 1.15 therefore in them there is no inner man see before qu. 26. Argum. 6. The Apostle desireth to be deliuered from his corruptible and sinfull bodie hoping then for perfect libertie but in the resurrection the carnall shall haue no such libertie they shall rise to greater miserie Augustine Ans. The deliuerance there spoken of is by iustification from sinne not in the resurrection Tolet. ibid. Contra. The Apostle euidently speaketh of beeing deliuered from this bodie of death that is his mortall bodie which shall not be till the resurrection Argu. 7. The children of God that are regenerate do onely find in themselues the fight combate betweene the spirit and flesh Gala. 5.17 as the Apostle doth here v. 22. Pareus Argum. 8. The vnregenerate doe not vse to giue thanks vnto God but they sacrifice to their owne net as the Prophet saith Hab. 1.16 they giue the praise to themselues But S. Paul here giueth thankes Faius Argum. 9. No man but by the spirit of God can hate and disalow that which is committed against the law of God as the Apostle doth here v. 15. Hyperius Argum. 10. To what end should the Apostle thus at large shew the effects and end of the law for their cause qui prorsus sunt à Deo alieni which are altogether straungers from God and care not for his law Faius by these and such like reasons it is concluded that S. Paul speaketh in the person of a man regenerate Quest. 37.
〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 2. Thess. 1.6 dwelleth in you but if any haue not the Spirit of Christ the same is not his 10 And if Christ be in you the bodie is dead because of sinne but the Spirit is life because of righteousnes for righteousnes sake B.G. 11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies by his spirit because of his Spirit V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to a genitiue case rather signifieth by that dwelleth in you 12 Therefore brethren we are debters not to the flesh to liue after the flesh 13 For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie flesh L. by the Spirit ye shall liue 14 For as many as are led driuen V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit they are the sonnes of God 15 For ye haue not receiued the spirit of bondage againe vnto feare but ye haue receiued the spirit of adoption of Sonnes S. of the Sonnes of God L. add whereby wherein L. we crie Abba father 16 The same spirit beareth witnesse with our spirit that we are the sonnes of God 17 If we be sonnes children G. we are also heires euen the heires of God and ioynt heires heires annexed G. partakers of the inheritance of S. coheires Be. V. with Christ if so be we suffer together with him that we may be also glorified together with him 18 For I count that the afflictions of this present time are not answerable or meete V. Be. S. worthie L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie beeing construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather taken in the first sense to the glorie which shall be reuealed vnto vs. 19 For the earnest expectation B. fervent desire G. expecting with lifting vp the head Be. or fastening of the eyes S. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of the creature the created world Be. waiteth when the sonnes of God should be reuealed 20 Because the creature the created world Be. is subiect to vanitie not of it owne will but by reason of him which hath made it subiect subdued it vnder hope G.B. but these words vnder hope are better referred to the next verse B. S. 21 Vnder hope that the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God 22 For we knowe that euerie creature the world created Be. all the creatures S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth together or sigheth and trauaileth in paine together with vs vnto this present 23 And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh groane L. V. mourne B. in our selues waiting for the adoption of the sonnes of God L. ad euen the redemption of the bodie 24 For we are saued by hope but hope that is seene is not hope for that which one seeth why not how G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he hope for 25 But if we hope for that we see not we doe with patience abide it expect it Be. 26 Likewise the spirit also helpeth our infirmities for this what we should pray for as we ought we knowe not but the spirit it selfe maketh intercession maketh request L.G. with sighes groanes B.S.V. which cannot be expressed 27 But he that searcheth the hearts knoweth what is the meaning sense Be. vnderstanding S. desire L. affection V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense meaning of the spirit for he maketh intercession for the Saints according to God that is according to his will S. G. according to his pleasure B. 28 Also we knowe that to those which loue God all things work together God helpeth them in euerie thing S. ad for the best vnto good Gr. euen vnto them which are called of his purpose predestinate to be called S. called to be Saints ad of his purpose L. 29 For those whom he knewe before he also predestinate to be like fashioned or conformable to the image of his sonne that he might be the first borne among many brethren 30 Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified 31 What shall we then say to these things if God be for vs on our side B. G. who can be against vs 32 Who spared not his owne Sonne but gaue him vp for vs all how shall he not also with him giue vs all things 33 Who shall lay any thing to the charge or put in any accusation against Be. of Gods chosen it is God that iustifieth 34 Who is he that condemneth who shall condemne det G. it is Christ which is dead or rather which is risen againe who is at the right hand of God and maketh intercession B. Be. L. maketh request G. for vs. 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or the sword 36 As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter 37 Neuerthelesse in all these things we are more then conquerors we doe ouercome L. S.V.B. but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then simply to ouercome thorough him that loued vs. 38. For I am perswaded am certaine V. B. that neither death nor life nor Angels nor principalities nor powers not things present nor things to come nor strength ad L. 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. 2. The Argument Method and Parts In this Chapter the Apostle concluding the doctrine of iustification remooueth and taketh away the impediments 1. the reliques remainder of sinne in the sonnes of God doe not hinder their iustification to v. 17.2 neither are their afflictions an impediment which he exhorteth them by diuerse reasons patiently to suffer to v. 31.3 then he concludeth with the certaintie of saluation in the elect v. 31. to the end 1. The first impediment that the reliques of sinne which remaine in the seruants of Christ whereof the Apostle gaue instance in himselfe in the former Chapter doe not hinder their saluation he taketh away but with a double limitation if they be in Christ and doe not walke after the flesh both which are propounded v. 1. and afterward amplified and handled more at large The first limitation he setteth forth 1. by the fruites and effects of the spirit in the faithfull in freeing them from sinne and so from death and condemnation whereof he giueth instance in himselfe v. 2. from the end of Christs incarnation and death which was to destroie sinne and fulfill righteousnesse which the law could
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌ„t of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâ—r complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for â—â— hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
100. wherein he crosseth the iudgement of his fellowe Iesuite Tolet who denieth that this word doth belong at all vnto approbation and dilection which are the acts of the will but onely vnto the knowledge in the vnderstanding 6. So then here the Apostle setteth sorth these three mysticall acts of the Blessed Trinitie before the world was created the purpose of God which is generall to saue some and condemne others then the foreknowledge and approbation of God in electing of some and refusing of others thirdly predestination in appointing vnto the elect both the ende of eternall life to the which he decreed to bring them and in ordaining the way and means thorough faith in Christ to atchieue that ende Gryneus Quest. 46. Wherein our conformitie to the image of Christ consisteth v. 29. To be made like to the image of his Sonne 1. Caietans observation is somewhat curious that in the originall the word image is put in the genitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the image not to the image to shewe that this our conformitie is not mediately referred to Christ immediately to his image but that we must directly imitate Christ in bearing his similitude and image for the Greeke construction of the word signifying similitude requireth a genetive case and it is all one in effect to say conformes imaginis as the Latine interpreter readeth or conformes imagini as Beza likenesse of the image or to the image 2. Athanasius epist. ad Serapion Basil lib. 5. cont Eunom doe take the spirit of God to be the image of the Sonne to the which image we are made conformable in holinesse and puritie 3. Origen referreth it to the soule of Christ which was endued with all graces of the spirit wherein consisteth our conformitie to imitate those vertues and spirituall graces which were in Christ. 4. Theodoret placeth this conformitie in beeing made like vnto the glorious bodie of Christ. 5. Chrysostome Theophylact herein will haue this conformitie to consist because that as be is the Sonne of God so we are by grace the adopted sonnes of God so also Lyranus filiatio adoptiva est quaedam similitudo filationis naturalis the adoptiue sonneship is a similitude of the naturall sonneship of Christ. 6. But to speake more distnictly this conformitie to the image of Christ is not in the essence of the divine nature but in diuine qualities and graces in which sense S. Peter saith we are partakers of the diuine nature in fleeing the corruption which is in the world 1. Pet. 1.4 that is in holines and puritie we must be like vnto God This conformitie is either inchoate and begunne in this life or perfect in the next in this life it is either a principall conformitie vnto Christ in holines and righteousnesse as Ephes. 4.23 We must put on the newe man which after God is created in righteousnesse or it is accidentall in beeing made partakers of Christs suffrings 1. Pet. 4.13 our perfect conformitie in the next life is to be made like vnto Christ in glorie 1. Ioh. 3.3 When he shall appeare we shall be like him Gryneus Quest. 47. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 1. This is added by the Apostle as a limitation of our conformitie vnto Christ though there be a likenes in vs and a similitude vnto Christ yet not an equalitie he still retaineth the dignitie of the first borne so this conformitie vnto Christ is not an authenticall proportion in making vs equall but in a geometricall reseruing the preheminence vnto Christ the naturall Sonne of God 2. Christ is called the first borne two wayes first equivoce improperly as he is the Sonne of God by nature but we are onely sonnes by grace and so we are sonnes as he is but in the same kind then vnivoce more properly he is called the first borne as he is man who hath receiued in his humane nature the plenitude and fulnesse of grace and communicated it vnto the faithfull whom he vouchsafeth to call his brethren Dominic Sotus in hanc epist. 3. Haymo sheweth how Christ may be said to be vnigenitus and primogenitus the onely begotten and first begotten Sonne of God both in his diuine and humane nature in the diuine he is the onely begotten because he is onely the sonne of God by nature and so hath no brethren he is also the first begotten because he was ante omnem creaturam non factus sed natus he was before euerie creature not made but borne and so S. Paul calleth him the first borne of euerie creature Coloss. 1.15 As he is man he was the onely begotten Sonne of Marie and the first begotten because he first arose from the dead first ascended into heauen and so he is called the first borne of the dead Coloss. 1.18 4. Yet to speake more properly and distinctly he is said to be the onely begotten Sonne as he is God and the first begotten as he is man Chrysost. Theophyl 5. Now herein consisted the prerogatiue of the first borne 1. in the preheminence of birth they were the first 2. in their office and anthoritie they were the rulers of the house after the father and the Priests of the familie before the Leviticall orders were established 3. in their inheritance they had a double part to the rest of their brethren and they did keepe and nourish the familie as Ioseph did who had Rubens birthright So Christ is more excellent then his brethren 1. in his nature both diuine wherein none of his brethen can partake with him and humane which he onely tooke without sinne 2. in his offices he exceedeth beeing anointed both to be our Prophet to reueale vnto vs his fathers will and our Priest in offring vp himselfe in sacrifice for vs and now in beeing the Mediator of our prayers and our king in gouerning vs by his holy spirit and by the scepter of his word 3. he also hath the preheminence in his glorious inheritance he is glorified aboue all creatures and is of all euen of the Angels adored which glorie he imparteth vnto his faithfull members in measure Quest. 48. Of certaine doubts out of the 30. verse whom he predestinate them also be called Origen here noteth certaine doubts 1. Obiect Whereas it is said whom he knewe before he predestinate hence it wil followe that God did not foreknowe or foresee those whom he did not predestinate Answ. Origen here giueth good satisfaction shewing that according to the phrase and vse of Scripture God is said to knowe or foreknowe some that is in affectum recipere sibi sociare to affect them and associate them to himselfe as in this sense Adam is said to haue knowne his wife that is ioyned her in societie vnto him And thus only they are foreseene and foreknowne of God that is beloued approoued whom he predestinate vnto life 2. Obiect The Apostle saith whom he calleth he iustifieth and yet there
predestination to be praeparatio gratiae a preparation and appointing of grace 2. Predestination is not onely of the ende but of the meanes tending thereunto as the elect are predestinate to be called iustified adopted in Christ and to be in the ende glorified as Ephes. 1.4 He hath chosen vs in him c. that we should be holy and v. 5. he hath predestinate vs to be adopted thorough Iesus Christ but this part of predestination which decreeth the meanes to bring the elect to salvation is properly called ordination as Act. 13.48 as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to euerlasting life beleeued the meanes vnto eternall life which is faith falleth vnder the ordinance of God 4. Concerning election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some thinke that it followeth predestination in order in respect of vs for with God these is no distinction or time and order in these things as Bucanus loc 36. quest 3. but it rather goeth before as the Apostle first saith Ephes. 4.1 4. he chose or elected vs in him c. that we should be holy then he saith v. 5. who predestinate vs c. and v. 11. in whom also we were elected beeing predestinate for first the persons are elected and then the thing is decreed which is predestinate vnto the elect namely eternall life with such things as doe accompanie it By election then such as shall be saued are sorted out which word the Apostle vseth Ephes. 1.11 we were sorted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. This then is the order first there is the purpose of God in generall to glorifie his name in sauing some 2. then he foreseeth liketh and approoueth a certaine number according to his good pleasure whom he chooseth out electeth and separateth from the rest then he doth predestinate them vnto euerlasting life and ordaineth the way and meanes whereby they are brought vnto life Quest. 50. Of these words v. 31. If God be on our side who can be against vs 1. This word if is not dubitantis but ratiocinantis a word of doubting but of reasoning inferred out of the premisses as Augustin serm 16. de verbis Domini hath reference here to the next verse before whom God hath predestinated called iustified glorified with them he must needes be Origen whom Pareus followeth putteth this backe to all before alleadged in this chapter as that the spirit of God dwelleth in vs that we haue the spirit of adoption and are the heires and sonnes of God and so rehearseth the rest if God be thus with vs how can we miscarrie so also the ordinarie glosse following Augustine God is with vs praedestinando non existentes vocando aversos mortificando peccatores glorificando mortales in predestinating vs when as yet we were not in calling of vs beeing strangers mortifying vs beeing sinners in glorifiying of vs beeing mortall 2. Origen here also well obserueth that where the Apostle saith who can be against vs he denieth not but that we haue many aduersaries but they cannot preuaile against vs so also Chrysostome contra nos est ipse orbis the world is against vs people tyrants yea our owne kindred but they are so farre from hurting vs that will they nill they causa sint nobis coronarum they are vnto vs a cause of a greater crowne Chrysostome here further noteth the great priuiledge of the faithfull quam non habere poterit qui diademate conspicuus which yet he cannot haue that weareth a crowne of his head for he hath many that rise vp against him barbarous and others yea many of his owne rebellious subiects but against the faithfull none can stand or preuaile Quest. 51. Of those words v. 32. Which spared not his owne Sonne 1. He spared not his owne Sonne His onely Sonne by eternall generation not any of his adoptive sonnes such as the faithfull are whom the Apostle before called the sonnes of God by adoption Origen and this setteth forth the vnspeakable loue of God in that he spared not the most precious and dearest thing vnto him as Abrahams obedience was commended in that he was willing at Gods commandement to haue offred vp in sacrifice his onely sonne Izaak Martyr 2. And it is more to say he spared not then he gaue to shewe the greatnesse of the loue of God that spared not his greatest treasure for our redemption Bucer as Mauritius the Emperour would not spare his treasure to redeeme the Christians captives with the Persians which turned to his ruine 3. But gaue or deliuered him 1. God gaue his Sonne and the Sonne also gaue himselfe for vs and both of loue Iudas also deliuered him vp in betraying him but of malice habebit ille mercedem malitiae Christus laudem gratiae he shall haue the reward of his malice and Christ the praise of mercie gloss ordinar 2. and this setteth forth the loue of God the more quod non simpliciter sed occisioni tradidit that God gaue not his Sonne simply but vnto slaughter Chrysost. 3. and he gaue him for vs all non solum pro sanctis maguis sed pro minimis c. not onely for the Saints and great ones but euen for the lest Origen etiam pro vilibus ingratis quin inimicis yea for vile persons vnthankefull yea his enemies Chrysost. but the Apostle putteth in this limitation for vs all that is which beleeue Christs redemption is sufficient mille mundis redimendis to redeeme a thousand worlds if they had grace to beleeue but it is onely availeable for the faithfull Pareus as Origen saith he was giuen pro minimis qui sunt in ecclesia euen for the lest that are in the Church 4. How shall he not with him giue vs all things 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely giue which sheweth that all things are giuen vs freely of God without any merit or desert of ours Pareus 2. all things are giuen vs with Christ both because in him are all the treasures of wisedome and knowledge so that he which hath Christ hath all other spirituall graces he that hath Christ hath all things as also because Christ is made heire and Lord of all we together with him are also heires of all things Origen quid de opibus dubitas cum herum habeas what needest thou doubt of riches hauing the master and Lord himselfe Chrysost. all things superior a ad fruendum equalia in futuro ad conviuendum inferiora ad dominandū both things superiour as the Blessed Trinitie to behold and enioy things equall as the Angels to liue with and inferiour to haue rule ouer them gloss ordin in the present righteousnesse and in the time to come life euerlasting gloss interl 3. and as Christ with all his treasures and graces is giuen vnto vs so we are giuen to him as the Apostle saith 2. Cor. 3.22 Things present things to come are all yours and ye Christs but here is the difference Christ is giuen vnto vs freely
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
sinne of pride aut non admittere c. either not to admit the things written in the Scriptures or to adde vnto them and this he confirmeth by that saying of S. Paul Gal. 3.15 Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thereto c. See further concerning traditions Synops. Centur. 1. Err. 13. Controv. 22. That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton v. 15. How shall they preach vnlesse they be sent c. Hereupon the Romanists as namely Stapleton Antidot p. 684. and the Rhemists in their annotations here take occasion to charge the Protestant Ministers which intrusion because they haue neither an extraordinarie calling because they are not furnished with the power of miracles nor yet ordinarie from the Church Contra. 1. It is not true that there is no extraordinarie calling without the gift of miracles for we read of many Prophets which were sent in times past and yet are not mentioned to haue wrought any miracles 2. The Preachers and Protestant Ministers now doe enter by that ordinarie calling which is established in those seuerall Churches where they are placed 3. in the beginning of the reformation of religion diuerse which were stirred vp to be preachers of the gospel had a calling such as it was in their Popish Church as Luther Pet. Martyr with others 4. But we insist rather vpon this point that where either there is no Church or the same corrupted diuerse are extraordinarily raised vp and so sent of God of which extraordinarie sending the Apostle speaketh here where no lawfull calling is to be had as learned D. Fulk in his answer vpō this point sheweth out of Ruffinus how diuerse great nations haue beene conuerted by lay men and women as a great nation of the Indians by Aedesius and Frumentinus the countrie of the Iberians by a captiue woman yea and further he addeth how in constituted Churches lay men which were able were permitted to teach the people which was the defense of Alexander B. of Ierusalem Theoctistus of Caesaria against Demetrius B. of Alexandria for suffering Origen before he was ordained to teach in the Church how much more where the Church is corrupted may not lay persons be stirred vp extraordinarily to preach Controv. 23. That the Hebrew text is more authenticall then the vulgar Latine translation v. 18. Whereas the Apostle saith their sound is gone through the earth according to the Septuagint and so the latine translator readeth and yet in the Hebrew text Psal. 19. the word is cavam their line hereupon and by occasion of the like places our aduersaries doe commend the vulgar latine as more authenticall and freer from corruption then the Hebrew Contra. For answer hereunto 1. some thinke that the Septuagint for kavam their line might read kalam their voice which word is in the end of the former verse Paius but then as Pareus obserueth the Septuagint would haue translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice as they did before not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound 2. Beza thinketh they translated thus their sound to make it answerable vnto the next clause and their words into the end of the world 3. and Pareus gesseth that they might read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth aedificium cameratum a valted building such as the frame of the heauens seemeth to be 4. But I rather thinke that the Apostle refuseth not the Septuagint whose translation was so well knowne because they reteine the sense of the place though they exactly render not the words for both in respect of the heauens whereof the Psalmist speaketh their line and workemanship was as it were their voice and in respect of the Apostles their prophesies of their sound and voice was as a line and rule of doctrine to the Church and these two the Prophet Isai ioyneth together c. 28.10 precept vpon precept line vpon line where the same word is vsed and thus the precepts of the Apostles was indeede a line vnto them whome they taught 5. But it were a very preposterous course to preferre the translation before the originall as the riuers before the spring and fountaine which is contrarie to Augustines mind lib. 2. de doctrin Christ. who would haue the old Testament examined according to the Hebrew and the new according to the Greeke originall 24. Controv. Against the workes of preparation v. 20. I was found of them that sought me not In that the Gentiles were called when they sought not after God neither enquired after him it is euident that they did not prepare a way by their morall works or ciuill kind of life and thereby make themselues more fit and apt for their calling for they are called in the former verse a foolish nation altogether vnwise vnto saluation for it is not possible without faith to please God Heb. 11.6 so Chrysostome here confesseth in that the Lord saith I was made manifest to them that asked not after me he sheweth quod totum hoc Dei gratia perfecerit that Gods grace wrought all c. and yet afterward forgetting himselfe he saith nequaquam omnium crant vacui they were not void of all for in that they apprehended and acknowledged the things manifested vnto them hoc de suo attulerunt this they brought of their owne c. whereas our Sauiour Christ saith without me ye can doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 75. 25. Controv. Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Whereas the Prophet Isa c. 65.2 as the Apostle here citeth him v. 21. calleth them a rebellious people Pet. Martyr out of Munster sheweth how a certaine Rabbin among the Iewes would not haue this spoken of the Iewes but of the Gentiles and that which followeth in the Prophet how they sacrificed in gardens and burnt incense vpon brickes and remaine among the graues he applieth vnto the Gentiles professing themselues Christians he meaneth the Papists which haue their altars wherein they sacrifice and doe visit the sepulchres of the dead and worship their reliques Contra. 1. It may be a shame vnto those which call themselues Christians to giue such offence to the Iewes as to pollute themselues with those things which the Prophets directly enueigh against when shall we looke to haue the Iewes conuerted to the Christian faith when they find idolatrie and other superstitions practised among Christians for the which their forefathers were punished 2. But yet they absurdly and ignorantly wrest this so euident a place from themselues to the Gentiles for first it is euident that the Prophet speaketh of two kind of people the one that asked not after God and yet he did declare himselfe vnto them the other to whome he stretched forth his hands continually and called them vnto him the first must needes be the Gentiles for the Iewes
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
also is the proper signification of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Erasmus â—ere obserueth S. Paul in the 9. to the Hebrewes calleth it a Testament where is required the death of the Testator which was shadowed forth by the type of shedding and sprinkling of blood but here in the Prophet there beeing no such circumstance expressed which belongeth to a Testament it is better interpreted fadus a couenant 2. For the other point whence these testimonies are alleaged there are diuerse opinions 1. All agree that the former place is taken out of the 59. of Isay v. 20. and for the next this shall be my couenant with them when I take away their sinne Calvin thinketh it is taken from Ieremie 31.33 This shall be the couenant that I will make with the house of Israel c. I will forgiue their iniquities 2. Iunius saith these words when I take away their sinne are repeated out of the former verse to confirme the Gentiles in the assured expectation of the conuersion of the Iewes 3. Tolet following Origen thinketh that these words are added by the Apostle by way of declaration 4. But the more probable opinion is that the Apostle ioyneth two prophesies of Isay together as he did before v. 8. and that the last words when I take away their sinne are cited out of the 27. c. of Isay v. 9. where the Septuagint haue these verie words cited by the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I shall take away their sinnes the other words are found with some small alteration in the 59. c. of Isay v. 20. and in the beginning of the 21. v. Pareus Quest. 29. Of these words v. 28. As touching the Gospel they are enemies for your sakes c. 1. Chrysostome noteth that the Apostle doth but verbis consolari comfort the Iewes in word onely in saying they are beloued for the fathers because the vertue of their Progenitors doth not profit them vnlesse they beleeue themselues but the Apostle doth both in word and deed minister consolation vnto them and though they cannot be saued but by faith yet this benefit they haue by the fathers that they are within the couenant of grace which was made with their fathers and their seed Tolet obserueth well how Saint Paul speaking of the enmitie and casting off of the Iewes doth mollifie his speach saying they are enemies for your sakes that ye might be called not otherwise and againe he qualifieth it with reference vnto their election and Progenitors in which respect they are beloued 2. As touching the Gospel they are enemies c. 1. Some doe vnderstand this enmitie to be against Paul and the Church as if he should haue said they are mine and your enemies considering their hatred to the Gospel but they are beloued of mee their election considered thus Theodoret Chrysostome Luther Osiander 2. Origen referreth this enmitie vnto God Israel in respect of the Gospel factus est inimicus Deo is become an enemie vnto God so Origen whom Beza and Pareus follow 3. Pet. Martyr doth well ioyne both together though principally they are vnderstood to be enemies to God and in an other respect beloued of him yet consequently they must be enemies to vs for Gods enemies are our enemies and as they are beloued of God so also we should wish well vnto them 3. They are enemies c. they are beloued c. 1. Chrysostome Theodoret seeme to expound this of the same Iewes who while they continue in vnbeleefe are enemies but when they shall be conuerted to the faith they shall be beloued but they which according to election are beloued of God are neuer enemies 2. Origen much better interpreteth the Apostle thus to speake of diuerse sortes of the Iewes they are enemies among them which did spurne against the Gospel they beloued which were that remnant which belonged to election so also Calvin Martyr with others 3. But Beza better vnderstandeth the Apostle to speake not of particular men but of the whole nation which at that time seemed to be reiected because of their vnbeleefe but yet was not vtterly cast off in regard of their election and promise made to their fathers like as it is called the same riuer that runneth along though it be not of the same water because of the perpetuall succession so it is the same nation of the Iewes because of their lineal discent though consisting of diuerse generations of vnlike condition Faius So then these are not contraries the Israelites are enemies and so hated and they are beloued for contraries must be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum idem according to the same subiect but here are diuerse subiects they are enemies in respect of those which beleeue not and beloued that is such as in time to come shall be conuerted to the faith againe contraries must be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad idem in one and the same respect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same time but the Iewes are said to be enemies and yet beloued both in diuerse respects for they are enemies for the Gospel sake which they spurne and kick against they are beloued in regard of their election and this must be vnderstood also at diuerse times for at that time present they were enemies but in time to come when they should be called they shall be beloued Gryneus 4. Beloued for the fathers sake 1. not propter merita patrum for the merite of the Fathers as Lyranus it is Christs merite onely for the which the Lord receiueth them to the faith 2. neither because when they are conuerted the Lord shall be put in remembrance of their fathers as Ambrose for God is not oblivious that he had neede of a remembrancer 3. not yet onely is it said for the fathers sakes because sequuntur patrum fidem they doe imitate and follow the faith of their fathers Origen Haymo for so the beleeuing Gentiles also did imitate the saith of Abraham 4. but the Apostles meaning is they are beloued propter promissiones patribus factas because of the promises made to the Fathers gloss â—dmar Tolet because they are descended of those fathers to whom the Lord promised to be their God and to their seed after them Bucer which promise of God the infidelitie of some cannot frustrate 5. There are two reasons giuen why they are enemies one from the occasion not giuen but taken namely the Gospel which they refused the other from the end for your sakes that the Gentiles by their vnbeleefe might enter in there are likewise two causes shewed of their receiuing to grace their election with God which is immutable and the couenant made with their Fathers Quest. 30. Of the meaning of these words The gifts and calling of God are without repentance v. 24. 1. Erasmus interpreteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impaenitibilia or as Augustine sometime rendreth the word impaenitendo things whereof he cannot repent him of that
generalitas suscipientium the generalitie of the receiuers of these gifts to euerie one Gorrhan because then God is the giuer and none hath of himselfe any thing and there is a measure giuen so much as is thought meete for euerie one and none are excluded but euerie one hath receiued some gift and the same no worldly or temporalll thing but the spirituall gift of faith euerie one then should be contented with his gift and not waxe insolent thereby against others Quest. 12. Of the similitude which the Apostle taketh from the members of the bodie v. 4. As we haue many members c. 1. This similitude is frequent and familiar with the Apostle as 1. Cor. 12.12 Ephes. 4.16 and it is verie effectuall to perswade vnto vnitie in so much that some of the heathen by the light of nature did presse this as an argument vnto concord as Menenius in Liv. lib. 2. when the Senators of Rome and the people were at variance did by the resemblance of an humane bodie and the harmonie of the parts reduce them to vnitie 2. there are three kind of bodies the naturall as the bodie of man compact of many members and parts an artificiall bodie as of a shippe which hath diuerse parts ioyned together a politike bodie as of a citie and commonwealth consisting of diuerse particular bodies Faius 3. in this similitude three things are obserued the vnitie of the bodie it is but one the varietie of the parts they are many and the diuersitie of the actions and offices of the parts Tolet. 4. Now this similitude driueth at these three things 1. to shewe that as euerie member hath a seuerall function and one member hath not receiued euerie gift so one in the Church should not intrude vpon an others office as the teacher is the eye of the bodie the distributer of almes the hand the diligent hearer the eare the visiter of the sicke and poore the foote Origen now one member must not vsurpe vpon an others office 2. yet one meÌ„ber communicateth vnto the necessitie of an other as the eyes seeth not for it selfe onely but for the whole bodie as the Apostle saith yee are one an others members Haymo 3. Chrysostome well obserueth non solum minus maioris est membrum the lesse is not onely a member of the greater but the greater also is a member of the lesse c. and so by this meanes he that hath great gifts is taught not to contemne him that hath lesse but one to vse their gifts to the good and edifying of an other Quest. 13. Of the best reading of the 6. verse seeing then we haue gifts that are diuerse c. 1. Whereas in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing so â—â—to make the sense full will haue it ioyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the former verse because otherwise this sentence should be imperfect and this verse hangeth on the former wherein the Apostle prosequuteth the third part of the similitude touching the diuersitie of gifts the other two of the vnitie of the bodie and varietie of the members are expressed in the former verse Erasmus Faius so also Haymo supplyeth habentes sumus we are hauing and in the other clauses which followe Origen will haue supplyed out of the third verse sapiat ad sobrietatem let him be wise vnto sobrietie as whether he haue prophesie let him be wise vnto sobrietie in prophecying according to the analogie of faith and so in the rest so also Haymo Pareus 2. Tolet will haue nothing supplyed at all but the participle hauing he maketh an heâ—â—â—isme to be put for we haue and in the other members and parts he thinketh the action or exercise of the gift to be put in the first place and then the talent or gift it selfe as whether beleeue prophecie according to the analogie of faith or a ministration in ministring that is according to the grace and gift of ministring giuen vnto him but in this sense the Apostles speach should onely be a bare declaration that such gifts and administrations are in the Church it should containe no exhortation to the right vse of such gifts whereunto the Apostle euidently exhorteth as appeareth by the 3. v. before and the verses following further the phrase of teaching exhorting shew rather the exercise of the gift theÌ„ the gift it selfe 3. Some doe onely in the fowre first particulars of prophesie ministrie doctrine exhortation supply to be wise vnto sobrietie according to the analogie of faith shewing the quantitie measure of the gift ne quis se efferret vltra mensuraÌ„ doni that no man should exceed the measure of his gift in the other three the qualitie maÌ„ner is expressed how they shold exercise their gifts as with simplicitie alacririe c. Rolloc but this distinction seemeth to be nice and curious the Apostle in all these offices sheweth how they should behaue themselues 4. Other supplies are made as thus simus membrum alterius let vs be one an others members in prophesiyng in teaching exhorting gloss interlin or habet donum he hath the gift he that teacheth hath this gift to teach he that exhorteth hath this gift to exhort Vatablus the Greeke scholiast will haue supplyed in them all perseveret let him perseuere 5. But 1. this verse cannot be ioyned with the former because as Beza obserueth they are diuided by a perfect distinction though we denie not but that the Apostle may notwithstanding prosequute the third part of his similitude and though we read habentes hauing the sense will be full enough by supplying in euerie clause these generall words sapiat ad vocationem attendat let him be wise or attend vpon his office Syrian interpret or incumbat let him waite on his office c. Gualter Osiand or as Beza supplyeth in the first prophetemus let vs prophesie and in the rest versemur let vs be occupied or conuersant the difference in these supplyes is not great Quest. 14. Of the distinction of the offices here named by the Apostle in generall 1. Chrysostome thinketh that the Apostle maketh mention of prophesying teaching exhorting iterum idem docens teaching the same thing againe least they should be puffed vp but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue whether so often repeated sheweth a distinction of offices 2. Some doe take the fowre first named prophesie ministrie teaching exhorting for fower seuerall offices in the Church of Prophets which haue the knowledge of secrets of Priests that minister the Sacraments Doctors that teach and Preachers that exhort Lyranus Gorrhan so likewise Rolloc taketh them for fowre distinct gifts and these they say concerne the administation of spirituall things the other three belong vnto temporall Osiander also thinketh that by ministers are vnderstood such as in the primitiue Church had the administration of Sacraments committed vnto them but it is not like that the ministration of the Sacraments was diuided from teaching
his head and the Lord shall recompence thee that is God shall punish thine enemie and reward thee Faius addeth a third reason because it is vsuall in the Scripture by coales of fire to vnderstand some diuine plague iudgement as Ps. 18.13.120.4 But it is thus obiected against this exposition Haymo saith if one should doe well vnto his enemie with that minde to prepare for him greater punishment in hell non hoc iam est charitatis this should be no charitie in him so also P. Martyr we must seeke nothing els but their saluation we must not doe good to an enemie with any such intent to encrease their punishment likewise Pererius hath the same obiection est contra charitatem c. it is against charitie to doe well vnto our enemies with that intent vt gravius in malum incidant that they fall into a greater mischiefe Answ. In these words thou shalt heape coales c. the euent of the thing onely is shewed not the intent and purpose of the doer like as in the former verse he biddeth them not to auenge themselues but to giue way vnto the wrath and iustice of God not that we must in forbearing our owne reuenge pray vnto God with a reuengefull mind for that were also a breach of charitie but that we should so leaue our cause vnto God as a iust iudge who at due time will take reuenge if there be no amendment in our enemie 6. Wherefore the last exposition is most agreeable by heaping of burning coales to vnderstand the encreasing of their punishment but yet a secret condition must be implied that if they be not wonne by our charitie then burning coales are heaped to their punishment This conditionall sense followeth Gryneus thine enemie by thy beneficence is either become better or so will he loue thee againe or he is made worse and then he hurteth himselfe iram Dei in se concitando by stirring vp the anger of God against him these burning coales then are the wrath of God which is the more kindled against such vnthankfull persons that are not wonne by the kindnes and beneficence of those which haue recompenced them good for euill 31. Quest. Of these words v. 21. Be not ouercome of euill but ouercome euill with goodnes 1. The Apostle concludeth this place concerning patience in not reuenging our selues of our enemies with this excellent sentence which containeth a dehortation from impatience be not ouercome of euill and an exhortation to patience but ouercome euill with goodnes and so as Origen obserueth contraria contrarijs perimuntur one contrarie destroieth an other as euery thing is increased by the like as fire waxeth greater if fire be added to it and the darknes of the night is increased by a cloudie skie so euill is augmented when euill is added to it as if euill be recompenced with euill he is ouercome of euill qui malis provocatus reddit malum which beeing prouoked by euill rendreth euill againe but he ouercommeth euill with goodnes that hauing receiued euill restituit bona doth restore good things Origen 2. Erasmus noteth that here good and euil are not referred vnto the good or euill man but thereby are vnderstood wrong and beneficence or patience this is true but yet he that is impatient and is ouercome of euill thereby also becommeth euill as Haymo noteth similis efficeris thou art made like vnto him that did the wrong by not suffering of wrong as it is said Prov. 26.4 Answer not a foole in his foolishnes least thou also be like him 3. So this is an excellent perswasion to recompence euill with good because thereby we obtaine the victorie as Chrysostome here noteth inimicum tuum interroga c. aske thine enemie when he is most grieued when thou railest beeing railed vpon or when thou laughest the rayler to scorne he will answer thee the last c. and so Ambrose saith lib. 1. de offic c. 36. vindicare se non esse actum fortitudinis sed abiectionis timiditatis that for a man to reuenge himselfe is no act of fortitude but of cowardlines and timiditie it is a noble thing to ouercome but more noble to ouercome euill but most noble of all to ouercome euill with good Gorrhan 4. And as he ouercommeth that rendreth good for euill so he is ouercome which recompenceth euill for euill he onely doth not bring euill vpon himselfe but a greater euill then his enemie offered him for that was but malum poena the euill of punishment as it is called but he by his impatience and reuenge sibi infert malum culpa doth bring on him euill that is sinne Tolet and so he is ouercome of a threefold euill of the euill which his enemie put vpon him of the euill of his owne passion and corrupt affection and Haymo addeth the third à diabolo he is ouercome of the deuill 5. Lyranus here obserueth that alwaies it is not good to sustaine wrongs as when thereby datur andacia malefici malis the euill take greater encouragement and boldnes to doe euill and to this purpose he alleadgeth Gregorie in his moralls Quidam cum temporalia inobis bona subtrahant sunt tolerandi c. some are to be tolerated when they take from vs our temporalls some are to be staied in charitie not so much that they robbe vs not of ours quam ne non sita rapientes seipsos pendant c. as lest in taking that which is not theirs they destroy themselues c. But then we are to shew our patience when by defending our selues some great euill is like against the honour of God 6. P. Martyr also here mooueth this doubt whereas we are here bid to ouercome euill with goodnes that is to giue our enemie meat and drinke in his need what shall become of excommunicate persons with whom we are charged not to eat 1. Cor. 5.11 and such as are enemies to the truth whome we are not to bid God speede 2. epist. Iam. The answer is that we must not doe any of these things comitatis aut familiaritatis causa for familiaritie or acquaintance sake but onely to minister to their necessitie ne desimus officio charitatis that we be not behind in the dutie of charitie 4. Places of Doctrine 1. Doctr. To ascribe all vnto Gods mercie and grace doth not hinder exhortations v. 1. I beseech you by the mercies of God c. Though S. Paul ascribe our saluation to Gods mercie as he said before c. 9. It is not in him that willeth nor in him that runneth but in God that sheweth mercie yet the Apostle notwithstanding ceaseth not to exhort and the reason is because our saluation is not wrought without meanes as preaching admonition exhortation and such like and therefore these meanes may be vsed and yet the foundation of Gods mercie in sauing vs shall remaine vnshaken Martyr M. Calvin saith further nullis praeceptis pia mens sic ad obsequium Dei formatur
by the word of God this is so right faith but if the reason be this that the matter proposed to be beleeued be not sufficiently explaned so that for want of knowledge and iudgement rather then of an obstinate minde it be not beleeued such a faith though yet weake yet may it be a true faith where there is a willingnes and readines vpon better instruction to be otherwise perswaded Mart. or here by faith we may vnderstand the perswasion of the vse of things indifferent by a synecdoche the whole beeing taken for a part as Piscator obserueth and so such weaknes shall be no impediment at all to iustifying faith Receiue him 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to receiue affectu charitatis with a charitable affection as Haymo and it differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed Act. 20.35 which is properly to support to hold or life vp one that is falling Beza 2. so this word signifieth three things that they should take such an one vnto them not cast them off or separate themselues then they must patienter tolerare patiently beare with him and by further instruction seeke to restoare him as S. Paul aduiseth Gal. 6.1 2. Quest. What is meant by controversies of disputations 1. The vulgar Latine readeth as the Rhemists also translate not in disputations of cogitations but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not cogitations but disputations Erasmus readeth ad diiudicationes c. for the iudging of the thoughts so Augustine in the exposition of this Epistle giueth this sense that they should not take vpon them to iudge the thoughts of the weake so also Lyranus gloss interlin Gorrh. for God onely iudgeth the thoughts Tolet also by the thoughts vnderstandeth their secret opinions which they held touching things indifferent which he would not haue controverted but the word as is saide before signifieth disputations not thoughts and Beza well translateth certaminae disputationum for controversies of disputation whereby the weake might be entangled more rather then edified 2. he forbiddeth not all questions which may be mooued about matters of faith for there are profitable questions which tend to the discussing of doubts and make for edifying but all vaine ianglings and brabbles which breed contention rather then serue for instruction must be auoided such as these were about the eating of meates obseruing of daies such the Apostle calleth foolish and vnlearned questions 2. Tim. 2.23 This place then doth nothing at all fauour the opinion of the Mahumetanes which can endure no disputations at all Tertullian hath a good saying suspecta est doctrina quae vult occult that doctrine is to be suspected which would be hid and our Bl. Sauiour disputed with the Pharisies so did S. Paul Apollos and Aquila with the Iewes Act. 28. Quest. 3. Why he is called weake that eateth herbes 1. Origen vpon these two reasons because the law prescribeth nothing concerning the eating of herb onely and least the Apostle should seeme to be gulae gurgitis magister a teacher of gluttonie perswading his disciples to eate he will haue the Apostle here to speake de cibo verbi Dei of the foode or meat of Gods word they which are perfect are able to eate of all that is to search the mysteries of Scriptures but the weake eate onely of herbes that is are capable onely of easie doctrines But though elsewhere S. Paul compare the higher doctrines to strong meat and the first principles and rudiments to milke 1. Cor. 3. yet here he speaketh of the difference of meats as it appeareth by his other instance v. 6. of the observing of dayes and S. Paul here exhotteth not to eate but onely sheweth what some did and by eating of all is not vnderstood greedie or vnsatiable eating but of all kinds of meates though the lawe spake nothing of eating of herbes yet some other reason may be giuen why these did eate herbes as shall be presently declared 2. Some doe read here in the imperatiue moode he that is weake let him eate herbs as the vulgar Latine which some follow and so in this sense it might seeme to be spoken of such as were weake in bodie that they which were not able to eate flesh should feede of herbes and lighter meates but in the originall the word is in the indicatiue eateth and so it best answeareth vnto the other part one beleeueth that he may eate of all things and Beza to take away this scruple supplyeth out of the former verse the word faith the weake in faith 3. Some apply this vnto the weake in manners who propter casum libidinis c. because of their inclination to lust doe eate herbs and other drie meates which doe not so much pamper the flesh Gorrhan following the ordinarie glosse which taketh this sense from Hierome and Haymo also maketh mention of it but the supplying of the words in the faith out of the first verse doe take away this scruple likewise that the Apostle speaketh not of the weake in manners but in faith and iudgement 4. Neither yet because the Apostle saith before one beleeueth c. by the weak are we to vnderstand one that beleeueth not for euery error of the saith tendeth not to heresie or infidelitie it is one thing to erre an other to be an heretike two things must concurre to make an heretike he must pertinaciter errare erre not of ignorance and infirmitie but of obstinacie and wilfulnes and in fundamentis fidet in the fundamentall doctrines of faith Phillip had the one he erred in a fundamentall point in the person of Christ calling him the sonne of Ioseph Iohn 1.45 but he did it of ignorance but these which did eate herbs making difference of meates did neither erre wilfully not yet in a matter fundamentall 5. Ambrose vpon this place thinketh that they did eate herbs onely thinking it vnlawfull to eate any flesh at all but we doe not finde that any among the Christians in those dayes did hold it vnlawfull to eate all kind of flesh 6. Augustine taketh this to be the reason why they did eat herbs because some meats set forth in the shambles to be sold were offered vnto idols and least they might eate of things offered to idols vnawares they did thinke it more safe to eate no flesh at all but only herbs But this reason is not generall for they might haue killed flesh at home of their owne prouision which was free from any such suspition or danger of beeing offered to idols 7. Anselme giueth this reason because they knew that some meates were cleane some vncleane which could not be so easily discerned in the eating as likewise the diuerse kinds of fishes and foules whereof some were cleane some vncleane by the lawe they therefore to be sure abstained from all so also Gualter Martyr But seeing the Iewes before their conuersion abstained onely from the kinds forbidden not from all flesh
amisse to shewe in other cases what is to be obserued and how diuersly men may offend in the eating of meates and this is done three wayes in generall 1. in respect of the persons that eate 2. of the meates themselues 3. in regard of others 1. The persons that eate may thus offend 1. if they be too curious in preparing meats to please the tast and therefore our Sauiour saith Matth. 6. be not carefull what you should eate 2. if they eate not the labours of their owne hands but that which is gotten by oppression and other euill meanes therefore it is said Psal. 128. 2. When thou eatest the labour of thine hands thou shalt be blessed 3. in feeding vnsatiably and greedily Iud. 12. without all feare feeding themselues 4. in distempering themselues with meates and drinks Isay 5.11 woe vnto them that continue vntill night till the wine enflame them 5. in the vnthankefull receiuing giuing themselues to carnall ioy and pleasure 1. Cor. 10. they eate and dranke and rose vp to play c. 6. in vntimely eating and drinking Isay 5.11 they rise vp early to followe drunkennes 2. About the meates these faults may be committed 1. concerning the qualitie if they couet such meates which may prouoke and stirre them vp to lust therefore the three wise children are commended that did feede of pulse Dan. 1. 2. in the quantitie and superfluitie of meates and drinkes Ephes. 5.18 be not drunke with wine wherein is excesse 3. In respect of others there may be error 1. either in keeping companie with the riotous whereby one may be enticed Prou. 1.15 my Sonne walke not thou in the way with them 2. and in giuing offence vnto others by our eating which thing the Apostle toucheth here Quest. 40. What it is for one not to condemne himselfe in that which he alloweth The Apostle setteth downe three aphorismes and rules concerning the vse of things indifferent the first is set downe v. 22. Blessed is he that condemneth not himselfe in that which he alloweth which is diuersly interpreted 1. Origen expoundeth it of those which do purpose with themselues to doe some good thing as to liue chastly yet processu temporis in processe of time they are ouercome and doe otherwise but the Apostle speaketh of one and the same instant wherein one in his iudgement condemneth and in his practise alloweth the same thing 2. Cyprian lib. de singular Clemen vnderstandeth the Apostle to speake of diuerse he which alloweth and prayseth in an other that which he reprooueth in himselfe but it is euident that the Apostle speaketh of condemning and allowing in the same person 3. Theodoret expoundeth it by the verse following he that doubteth is condemned he that discerneth not or iudgeth the meat which he alloweth in eating But the Apostle speaketh of iudging or condemning himselfe not the meate and this is a diuerse aphorisme from that which followeth as shall appeare 4. Augustine giueth this sense qui non facit se damnabilem c. which maketh not himselfe to be condemned of others or of God for eating with offence so also Gorrhan qui condemnabilem se non reddit nocendo alijs which condemneth not himselfe in hurting others this sense also followeth Pareus but the Apostle speaketh of ones condemning himselfe not of beeing condemned by others 5. Some take this word to iudge in a contrarie sense qui non iudicat se recto facere which iudgeth not himselfe to doe well in eating with offence Tolet. but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge is taken to condemne thoroughout this chapter as verse 3.4.10 6. Wherefore Ambrose exposition is best qui quod facit non iudicat apud se non esse faciendum who iudgeth not in himselfe that not to be done which he doth so Chrysostome si conscientia te non reprehenderet if thy conscience reprehend thee not◠so Pet. Martyr when any dum examinat non condemnat when he examineth that which he alloweth in doing doth not in iudgement condemne it as when one eating with offence of his brother should therein iudge himselfe that he doth not well And here it must be obserued that S. Paul speaketh not of all for as Chrysostome saith there are many that doe not iudge themselues tamet si vehementer dilinquant although they doe much offend it must then be vnderstood of the faithfull and beleeuers and such as examine their conscience 7. And further this should seeme strange that a man should in one and the same act both iudge himselfe and allowe also the thing he doth how can a contrarie disposition be at the same time in a man yes in respect of diuerse places the approbation is not in the iudgement but in respect of the externall act and the inward iudgement of the conscience is against it Quest. 41. Why he that doubteth is condemned 1. The vulgar Latine readeth qui discernit he that discerneth that is cleane meats from vncleane so likewise Origens interpreter and this sense followe Lyranus the interlenearie gloss Gorrhan Tolet and all generally on that side But the better reading is he that doubteth for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as Matth. 21.21 if ye haue faith and doubt not where the vulgar Latine so translateth si non haesitaveritis if ye doubt not and so the Syrian interpreter qui divisus est he that is diuided that is doubtfull in his minde and Chrysostome followeth this sense I allowe him qui cum nulla haesitatione vescitur who feedeth without any doubting 2. Some thinke that this sentence and the former are opposed as contrarie he is blessed which doth not iudge or condemne himselfe in that which he alloweth and he is condemned qui dubitans aliquid facit which doth any thing doubting Faius But I rather thinke with Pareus that this is an other aphorisme or rule and specially concerneth the weake that haue no faith that is a firme and sure perswasion grounded vpon the word but did eate meates with a doubtfull conscience but in the former verse he spake vnto the strong that haue faith he is blessed which doth not condemne himselfe in vsing his libertie to and with the offence of others so these two rules differ thus in degree it is more for one to cōdemne himselfe then to doe a thing doubtfully it is not sufficient for a man that his conscience doe not directly condemne him in that which he doth but he must also take heede that he doe it not doubtfully 3. The reason is added why such an one eating with a doubtfull minde sinneth because he doth it not of faith which Chrysostome vnderstādeth of the conscience non mundam esse credidit he did not beleeue it was cleane and lawfull meate and yet he did eate it and so did it not of faith but contra conscientiam against his conscience Lyranus Gorrhan so also Pet. Martyr quia secus credat quam faciat because he beleeueth otherwise then
〈◊〉 〈◊〉 〈◊〉 is not taken in that sense in Scripture but it signifieth to the face as Luk. 2.31 Mine eyes haue seene thy saluation which thou hast prepared before the face of all people so also Act. 3.13 Act. 25.16 and in diuers other places 2. Argum. Peter offended not against Pauls rule for before the Iewes came he did eate with the Gentiles of all meate according to the libertie of the Gospel but after the Iewes came he withdrew himselfe therein condescending to their infirmitie Ans. S. Peter did auoid the scandale of the Iewes sed maiore scandalo Gentium with a greater scandale of the Gentiles for he by his example did constraine them to doe like the Iewes as S. Paul saith Gal. 2.14 and therein was his error 3. Arg. Peter beeing an Apostle inspired with the spirit could not erre in a point of doctrine concerning the difference of meates especially seeing he had beene specially admonished and instructed herein by an oracle from heauen Act. 10. and therefore it is not like that he erred herein Ans. The antecedent is true that S. Peter erred not in a point of doctrine hauing therein the sufficient direction of the spirit but it followeth not that therefore he erred not in the practise of that doctrine Peter did not here deliuer any point of doctrine for the which he was reprooued but he erred in his example and practise as S. Paul likewise that euery where exhorteth vnto charitie and to take heede of strife and contention yet fayled in his practise when he fell out with Barnabas Act. 15.39 neither were the infirmities of the Apostles any disparagement to their doctrine as wicked Porphyrie obiected as it derogateth not to the hauenly treasure to be carried in earthly vessels 2. Cor. 4.7 4. Argum. If Paul had verily and in deede reprehended Peter he had beene the author of a great scandale in reproouing so great an Apostle for therein he should not haue condescended to the infirmitie of the Iewes and the Gentiles by this meanes might haue suspected Peters doctrine Ans. 1. It is no scandale to reprooue a great doctor of the Church it beeing done by authoritie as Paul was an Apostle as well as Peter and vpon necessarie cause as here there was daunger least by Peters example others should haue beene brought into the same dissimulation to be like the Iewes 2. S. Paul condescended so farre and so long to the infirmitie of the Iewes that they were not thereby confirmed in their error which was feared here 3. neither doth Paul reprooue Peter for his doctrine but for his practise therefore that was a needelesse feare of suspecting his doctrine by this occasion 5. Arg. Peter here doth none other thing then Paul did to condescend to the infirmitie of the Iewes as when he caused Timothie to be circumcised Ans. Paul did neuer constraine the Gentiles to Iudaize as though the observation of the ceremonies were necessarie to saluation for as he circumcised Timothie least he should offend the Iewes so he refused at an other time to circumcise Titus least he should confirme them in their error but Peter by his example did constraine the Gentiles to Iudaize thus Augustine Paulus non ideo Petrum emendavit Paul did not amend or correct Peter because he obserued the ceremonies of the Fathers sed quoniam Gentes cogebat Iudaizare tanquam ea saluti necessaria forent but because he constrained the Gentiles to Iudaize as though those things were necessarie to saluation itaque Petrus vere correctus c. therefore both Peter was truely reprooued and Paul vera narravit reporteth a truth 6. Hierome obiecteth the authoritie of Dydimus Origen Eusebius and others which were of his opinion Answ. Augustine setteth against these Cyrpian and Ambrose to whom may be added Tertullian who likewise held that Peter was in truth and iustly reprehended of Paul imo supra hos omnes Paulus ipse occurrit but aboue all these I esteeme S. Paul that affirmeth it to be so Contra. Now on the contrarie Augustine produceth these reasons to shew that S. Paul did in earnest and iustly reprooue S. Peter 1. The text is euident v. 11. Saint Paul saith I resisted him to his face for hee was to be blamed hee that Paul saith was too blame and worthie to be reprooued was so indeede 2. Dissimulation in matters concerning the iudgement of the necessitie and lawfulnes of a thing is an error worthie of reproofe but so did Peter dissemble making as though it were necessarie to hold a difference of meats as the Iewes did 3. Beside he by his example constrained the Gentiles to doe like the Iewes as though the obseruation of the ceremonies were necessarie 4. And further he did confirme the Iewes in their error of the necessarie obseruing and keeping the ceremonies in so much that Barnabas and other Iewes were brought into the same dissimulation 5. S. Paul saith further of Peter and the rest that they went not the right way to the truth of the Gospell and so Augustine concludeth si hoc fecit Petrus quod facere debuit mentitus est Paulus c. if Peter did that which he ought to doe then Paul lyed in saying that he saw they went not with a right foote to the truth of the Gospel Augustin epist. 8.9.12.15.19 Controv. 2. That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. v. 3. For Christ also would not please himselfe impious Socinus that most blasphemous heretike against the efficacie of Christs most holy passiō whereby he wrought our redemption will haue our Blessed Sauiour onely an exemplarie instructor by his doctrine and life not a saving Redeemer by his death whose wicked heresie see confuted before c. 5. Con. 6. Now least this wicked dogmatist and his sectaries might take occasion here to confirme their error it must be considered that Christ is not here onely set forth vnto vs as an example to follow both for his patience in bearing the rebukes of the wicked and of his zeale in taking the reproches and blasphemies against God his Father as vttered against himselfe but he is to be looked vpon as our Redeemer who hath taken vpon him our infirmities and satisfied for our sins committed against God which is the true meaning of these words v. 3. the rebukes of them which rebuke thee fell on mee as hath beene shewed before at large qu. 8. And this to be so that Christ is not onely an example vnto vs of godlines but our Redeemer and iustifier from our sinnes by dying and in his death satisfying for them to omit other places of Scripture which are infinite the Prophet Isay is a plentifull witnesse who in one short chapter the 53. prophecying of this our redemption by Christ in ten seuerall places by most effectuall words doth describe the same in this manner v. 4. he hath borne our infirmities and againe he hath caried our sorrowes
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
order of placing the Epistles and why this to the Romanes is set first 20. qu. Vnto whome this Epistle to the Romanes was written and from whence 21. qu. Of the excellencie and worthines of this Epistle Questions vpon the first Chapter Quest. 1. Why Paul setteth his name before this Epistle 2. qu. Of the two names of the Apostle Saul and Paul what they signifie 3. quest Vpon what occasion the name Saul was turned to Paul 4. qu. At what time the Apostles name beganne to be called Paul 5. qu. In what sense Paul calleth himselfe the seruant of Iesus Christ. 6. qu. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Ioh. 15.15 7. qu. How S. Paul saith called to be an Apostle 8. qu. Of the office and calling of an Apostle what it is 9. qu. Diuers points wherein consisteth the excellencie of the Apostleship 10. qu. How S. Paul is said to be set or put apart for the Gospel of God 11. qu. Of the description of the Gospel 12. qu. Whether the Gospel be comprehended in the old Testament 13. qu. How Christ is saide to be made of Dauid after the flesh 14. qu. How it can be shewed that Christ was borne of the seede and posteritie of David 15. qu. Whether Christ descended of David by Salomon or Nathan 16. qu. Of the meaning of these words v. 4. declared mightily to be the Sonne of God c. 17. qu. Of the meaning of these words declared to be the Sonne of God in power 18. qu. Of these words according to the spirit of sanctification v. 4. 19. qu. Of these words by the resurrection of the dead 20. qu. Of these words v. 5. By whome we haue receiued grace and Apostleship 21. qu. Of the persons whome the Apostle saluteth To all you that be at Rome c. 22. qu. What the Apostle vnderstandeth by grace and peace v. 7. 23. qu. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 24. qu. How the faith of the Romanes was published through the world 25. qu. Of the singular faith of the Romans 26. qu. Whether the Church of Rome were first founded by S. Peter 27. qu. The place Act. 28.21 reconciled 28. qu. Whether this be an oath God is my witnesse v. 9. 29. qu. Whether it be lawfull to sweare and vpon what occasion 30. qu. How Paul is said to serue in the spirit 31. qu. What prosperous iourney the Apostle meaneth v. 10. 32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes 33. qu. Of the impediments whereby Saint Paul was letted to come vnto the Romans 34. qu. Why S. Paul expresseth not the cause in particular what letted him 35. qu. Whether Saint Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 36. qu. How S. Paul was a debter vnto all v. 14. 37. qu. Whom S. Paul vnderstandeth by the Grecians and Barbarians 38. qu. How Paul is not ashamed of the Gospel v. 16. 39. qu. What the Gospel or Evangel signifieth 40. qu. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth 41. qu. Of the difference betweene the Law and the Gospel 42. qu. Why the Iewes are named before the Grecians v. 16. 43. qu. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 44. qu. Of the meaning of these words v. 17 is reuealed from faith to faith 45. qu. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue 46. qu. Whether S. Paul in citing this saying followeth the Prophets sense 47. qu. How the wrath of God is saide to be reuealed from heauen against all vnrighteousnes 48. qu. What it is to withhold the truth in vnrighteousnes v. 18. 49. qu. What the Apostle meaneth by these words v. 19. That which may be knowne of God is manifest in them 50. qu. Of the waies and meanes whereby the Lord doth manifest himselfe vnto men 51. qu. What invisible things of God the Apostle speaketh of and how they are made knowne vnto vs. 52. qu. Of the knowledge which the Philophers had of God and by what meanes they attained vnto it 53. qu. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of S. Paul 54. qu. Of the meaning of these words that they should be inexcusable v. 20. 55. qu. Whether there is any naturall knowledge of God in man 56. qu. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 57. qu. Whether any of the Philosophers were saued by that naturall knowledge which they had of God 58. qu. Seeing that the naturall knowledge which the Heathen had was not sufficient vnto saluation how are they thereby made inexcusable 59. qu. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 60. qu. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 61. qu. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 62. qu. Of the diuers kinds of idolatrie among the heathen in worshipping the images of men and beasts v. 23. 63. qu. Of the grosse idolatrie of the heathen in worshipping the images of men beasts v. 23. 64. qu. How God is saide to haue deliuered them to their owne hearts lusts v. 24. 65. qu. How the Gentiles are saide to defile their bodies in themselues 66. qu. How they worshipped the creature rather then the Creator 67. qu. Of the vnnaturall sinnes of the heathen 68. qu. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 69. qu. How the Gentiles are said not to regard to know God v. 28. 70. qu. What it is to be deliuered vp to a reprobate minde 71. qu. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle v. 29 30. 72. qu. Of the order obserued by the Apostle in the particular enumeration of the sinnes of the Gentiles 73. qu. Of the particular sinnes of the Gentiles here rehearsed by the Apostle 74. qu. Of the true reading of the last vers 31. and the meaning thereof 75. qu. What a dangerous thing it is to be a fauourer and procurer of sinne in others 76. qu. How one may be accessarie to an others sinne 77. qu. Whether all the Gentiles were guiltie of the sinnes which are here rehearsed by the Apostle Questions vpon the second Chapter 1. qu. To whome the Apostle here speaketh Wherefore thou art inexcusable O man 2. qu. Whether one offend in iudging an other wherein he is guiltie himselfe 3. qu. Of these words v. 2. Wee know that the iudgement of God is according to truth 4. qu.
and Christ in generall 34. qu. Of the disparitie and vnlikenes betweene Adam and Christ in this comparison 35. qu. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam 36. qu. Some other opinions refused wherein this excellencie should consist 37. qu. In what sense the grace of God is said to haue abounded vnto more 38. qu. How all men are said to be iustified in Christ v. 18. 39. qu. Why the Apostle saith v. 19. By one mans disobedience many were made sinners and not all 40. qu. How many are said to be sinners in Adam 41. qu. How the law is said to haue entred thereupon v. 20. 42. qu. How the offence is saide to haue abounded by the entring of the law v. 20. 43. qu. How grace is said to haue abounded more 44. qu. Of the raigne of sinne vnto death and of grace vnto life Questions vpon the sixt Chapter 1. qu. Of the meaning of these words Shall we continue in sinne v. 1. 2. qu. What it is to die vnto sinne 3. qu. What it is to be baptized into Iesus Christ. 4. qu. Of the diuers significations of the word Baptisme and to be baptized 5. qu. What it is to be baptized into the death of Christ v. 3. 7. qu. Of the meaning of this phrase to be graft c. 8. qu. What resurrection the Apostle speaketh of v. 5. 9. qu. What is vnderstood by the old man v. 6. 10. qu. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroied 11. qu. How the dead are said to be freed frō sinne v. 7. 12. qu. What life the Apostle speaketh of v. 8. We beleeue that we shall also liue with him 13. qu. How death is said to haue bad dominion ouer Christ v. 9. 14. qu. How Christ is said to haue died to sinne v. 10. 15. qu. How Christ is said now to liue vnto God v. 10. 16. qu. Of these words v. 11. Likewise think ye c. 17. qu. How sinne is said not to raigne c. v. 12. 18. qu. What the Apostle meaneth by mortall bodie v. 12. 19. qu. Of these words that we should obey it in the lusts c. v. 12. 20. qu. How we are not to giue our members as weapons vnto sinne v. 13. 21. qu. What it is not to be vnder the law but vnder grace v. 14. 23. qu. Whether the Fathers also that liued vnder the law were not vnder grace 24. qu. What the Apostle meaneth by the forme of doctrine whereunto they were deliuered 25. qu. How we are made seruants of righteousnes 26. qu. Of the meaning of these words I speake after the manner of men because of your infirmitie v. 19. Questions vpon the seauenth Chapter 1. qu. How the law is said to haue dominion ouer a man as long as he liueth 2. qu. Whether the woman be simply free if the man be once dead 3. qu. Whether the woman haue not the like libertie and freedome in respect of the bond of mariage as the man hath 4. qu. Why the Apostle saith we are dead to the law v. 4. and not rather the law is dead to vs. 5. qu. How we are said to be mortified to and freed from the law 6. qu. What is meant by the bodie of Christ. 7. qu. Of the meaning of these words beeing dead vnto it 8. qu. What is meant by the newnes of the spirit and oldnes of the letter 9. qu. How S. Paul beeing brought vp in the knowledge of the law could say I knew not lust v. 7. and I was aliue without the law v. 9. 10. qu. What law the Apostle speaketh of v. 7. is the law of sinne 11. qu. What lust or concupiscence the Apostle speaketh of I had not knowne lust c. except c. 12. qu. Why the Apostle giueth instance in the tenth Command Thou shalt not lust and alledgeth not all the words of the law 13. qu. What sinne the Apostle meaneth v. 8. sinne tooke an occasion c. 14. qu. How sinne tooke occasion by the Law 15. qu. Of what time S. Paul speaketh when he knew not the law and afterward sinne tooke occasion by the law c. 16. What the Apostle meaneth by all concupiscence 17. qu. In what sense the Apostle saith Sinne was dead and he aliue without the law v. 8. 18. qu. How sinne is said to haue revived 19. qu. How sinne is said to haue deceiued 20. qu. How sinne is said to haue slaine him 21. qu. How the law is said to be holy iust good and likewise the commandement 22. qu. How sinne is said to be out of measure sinnefull 23. qu. How the law is said to be spirituall 24. qu. How the Apostle saith he is carnall and sold vnder sinne v. 17. 25. qu. Of these words v. 15. I allow not what I doe what I would that doe I not 26. qu. What the Apostle vnderstandeth by flesh I know that in me that is my flesh dwelleth no good thing c. v. 18. 27. qu. How the Apostle saith To will is present with me c. but I find no meanes to performe c. v. 18. 28. qu. Of the meaning of these words v. 21. I finde a law c. 29. qu. How the Apostle saith Euill is present with me v. 21. 30. qu. Of these words I delight in the law of God c. v. 22 23. of the number of these laws and what they are 31. qu. Why these are called Laws and why they are said the one to be in the inner man the other in the members 32. qu. Of the Apostles exclamation O wretched man that I am 33. qu. What the Apostle vnderstandeth by this bodie of death from the which he desireth to be deliuered 34. qu. Why the Apostle giueth thankes to God v. 25. 35. qu. Of these words I in my minde serue the law of God c. 36. qu. Of that famous question whether S. Paul doe speake in his owne person or of an other here in this chapter Questions vpon the eight Chapter 1. qu. Who are said to be in Christ. 2. qu. What is meant by the law of the spirit of life 3. qu. What is vnderstood by the law of sinne and death 4. qu. Of the best reading of the 3. v. 5. qu. What is meant by the similitude of sinfull flesh 6. qu. Of these words And for sinne condemned sinne in the flesh 7. qu. How Christ condemned sinne in the flesh 8. qu. Who are after the flesh and sauour the things of the flesh 9. qu. How the wisdome of the flesh is enmitie against God 10. qu. How they which are in the flesh cannot please God v. 8. 11. qu. Of the dwelling of the spirit of God in vs v. 9. 12. qu. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 13. qu. How the quickning of the dead is ascribed to the
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
exposition of the former 3. Now these were the things which the Iewes were offended at in Christ 1. at the vilitie and basenes of his person for they expected a glorious Messiah that should be of power and state in the world 2. at his conuersation because he did companie with sinners 3. at his doctrine because he reprooueth them for their corruptions of life and superstitious doctrines Martyr Pareus 4. They blasphemed both his humanitie in saying he was a man giuen to eating and drinking a companion of Publicans and sinners in blaspheming his diuine nature saying that he cast out deuils through Belzebub the prince of the deuils 4. But where it is said I lay in Sion a stumbling blocke fowre things are here obserued 1. who layeth this stone God 2. who was this stone Christ. 3. where layed in Sion in the Church of God among the Iewes to what end to stumble at yet this was not the principall end for Christ was appointed to be a precious and eiect stone but he is a stone to stumble at through the obstinaâ—ie and hardnesse of heart of vnbeleeuers both these ends are set forth by Simeon Luk. 2.34 This child is appointed for the fall and rising againe of many in Israel and by Saint Peter 1. ep c. 2.7 Vnto you which beleeue it is a precious stone c. and to those which are disobedient c. a stone to stumble at But the principall 〈◊〉 which the Lord intendeth is the building and raising vp of many by this stone the accidentall end is the falling and stumbling of many through their owne vnbeleefe Quest. 31. Of the meaning of these words he that beleeueth in him shall not be ashamed 1. The Apostle here followeth the translation of the Septuagint in the originall Isay. 28.16 the words are be that beleeueth shall not make hast Beza thinketh that the Septuagint for iachish which signifieth be made hast did read 〈◊〉 ashamed But allowing that the Septuagint did read the originall as now it is there is no great difference in the sense for that which the Prophet did expresse by metaphor the Septuagint doe mandate properly Tolet annot 35. or rather they put the consequent for the antecedent 〈◊〉 the effect for the 〈◊〉 because he which is rash and maketh hast is ashamed in the end and confounded him lib. 2. per act 15. 2. Touching the meaning of the Prophets words be that beleeuethâ— shall not make hast 1. Lyranus giueth this sense that in the prophets times the faithfull should with patience waite for the comming of the Messiah and not seeke to preuent the time and when the Messiah should come in the flesh they should not make hast in wishing his second comming before the time 2. Paulus Burgensis thinketh to mend this exposition and maketh it 〈◊〉 worse he vnderstandeth it of those which were not hastie to beleeue in Christ but yet at the length beleeued as Christ saith to his two Disciples Luk. 24.25 O slow of heart to beleeue all that the Prophets haue spoken But this was a rebuke vnto them whereas the other is a commendation of those which beleeue 3. Martyr better expoundeth it of the patience of the Saints which doe waite for the fulfilling of Gods promises in due time not hasting to vse vnlawfull meanes and more particularly the Prophet there reprooueth those which would not wait vpon God for his deliuerance but depended vpon present helpes Iun. annot as also it hath a spirituall application against those which made hast in endeuouring to be iustified by their owne workes and so preuented and forestalled their iustification by faith 4. And whereas the Apostle saith shall not be confounded some doe referre it to the day of iudgement when the faithfull shall not be confounded or ashamed cum venerit no futuro when Christ shall come in iudgement gloss interline Haymo But it is more generall shewing that the faithfull neither in the time present nor to come shall be ashamed and not to be confounded signifieth non frustrari not to be frustrate or disappointed of their hope Mar and here more is vnderstood then said he shall not be confounded that is shall be confirmed comforted established Faius so Dauid saith Psal. 25.1 In thee haue I trusted let me not be confounded Quest. 32. Whether it be the propertie of faith to make one not to be ashamed which is ascribed to hope c. 5.5 This doubt is easily remooued for though hope haue this propertie that he which hath a stedfast hope in the end is not ashamed because he is made partaker of his hope whereas he which hath a vaine confidence is abashed and ashamed when he seeth himselfe deceiued and disappointed yet this propertie hope hath because it is grounded vpon faith which is by the Apostle called the ground of things hoped for Heb. 11.1 therefore this effect not to be ashamed is ascribed also to faith because it is alwaies accompanied with hope and hope is included in faith Martyr 4. Places of Doctrine Doct. 1. Concerning oathes v. 1. I say the truth in Christ I lie not 1. hence it is euident that it is not lawfull to sweare by any creatures but onely by God for whereas an oath is nothing else but an appealing vnto the testimonie and iudgement of God who both searcheth the heart and punisheth periurie for the confirmation of the truth in a doubtfull matter and so two things are requisite in him whom we sweare by both knowledge to discerne the heart and power to iudge because both these are peculiar to God to be a searcher and knower of the heart and to be able to punish therefore it followeth that God onely is to be called to witnesse in an oath and beside it is a part of inuocation which onely belongeth vnto God 2. hence also we haue an euident argument of the diuine nature of Christ because the Apostle here sweareth by his name 3. As also here we learne how oaths may be distinguisheâ— and the diuers kinds of them as there is an oath called promissorium a promising oath which is of the time to come when one promiseth and vndertaketh by his oath to doe this or that as Eliah sware vnto Obadiah that he would shew himselfe that day vnto the King 1. king 18.15 there is assertorium an affirming oath which is of the time present or past as when one sweareth that such a thing was done or not or such a thing is true and this kinde of oath is either iudiciale in publike iudgement when an oath is required of the parties or voluntarium when one taketh a voluntarie oath such is the Apostles here Doct. 2. Of the moderation to be vsed by Preachers v. 2. I haue great heauines c. S. Paul thought in this chapter he be to entreate of the reiection and reprobation of the Iewes for their vnbeleefe yet he first sheweth his louing affection vnto them neither concealing the truth for affection not yet
exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the