Mart. there might haue beene an other way in respect of Gods power to whome all things are possible sed nullus humanae miseriae convenientoir but none more conuenient in regard of mans miserie for what can more comfort vs deliuer vs from despaire then that it pleased God that a man like our selues should die for vs gloss ord and though there must haue been an other way found out Liberandi to deliuer man tamen non redimendi yet not of redeeming man Gorrhan for man could not properly be saide to be redeemed vnlesse the ransome had beene paied and the punishment due vnto man satisfied which was by the death of Christ. 15. Quest. Wherein the force of the Apostles reason consisteth saying Much more beeing reconciled we shall be saued by his life v. 9. 1. The ordinarie glosse thus collecteth because it is more to take away sinne then iustos cooperantes salvare to saue those that are iust and fellow workers as though this were the Apostles argument it was an harder matter to worke our iustification which was done without vs then now to purchase saluation whereunto man himselfe worketh But this is farre from the Apostles meaning to make man a ioynt worker with Christ in the matter of iustification for he ascribeth all here vnto the death and life of Christ. 2. Wherefore the force of this comparison beeing from the greater to the lesse consisteth in these three points 1. for whome Christ hath done this 2. how he hath wrought it 3. and what 1. The first is obserued by Chrysostome he iustified vs by faith in his blood when we were enemies now amici facti sumus we are made his friends and therefore he will much more saue vs. 2. The next is obserued by Oecumenius and Chrysostome also toucheth it it is not necessarie 〈◊〉 post hac silius moriatur that afterward the Sonne should die any more if then iustification be alreadie wrought for vs which required Christs death much more now shall we obtaine the perfecting of saluation to the which Christs death againe is not required Pareus and before him Gorrhan doe place the comparison in the opposition betweene life and death if he could iustifie vs by dying multo magis vivens c. much more beeing aliue can he saue vs. 3 It is more to iustifie and reconcile sinners then to saue them beeing iustified Christ hath done the first much lesse need we doubt of the second Pet. Mart. But Lyranus hath here a corrupt glosse giuing this reason why it is a greater worke to iustifie a sinner then to glorifie him beeing iustified because one can not merit his iustification but he that is iustified may per gratiam mereri de condigno vitam beatam c. may by grace deserue of condignitie a blessed life c. This is contrarie to the Apostle who saith Rom. 6.23 that the gift of God is eternall life c. it can not then be any wise merited 3. Now saluation is ascribed to the life of Christ not as though the life of Christ rising from the dead were the price of our redemption but because Christ by his resurrection and life did perfect our saluation and he now euer liueth to be an intercessor for vs vnto his father and to bring vs vnto glorie wherefore to finish and make perfect our iustification the life of Christ and his resurrection must be ioyned with his death and suffering as the Apostle concluded before in the verie last words of the former chapter Pareus 16. Quest. Why the Apostle saith not onely so but we also reioyce in God c. v. 11. 1. Some doe make this connexion that we onely shall not be saued by Christ in the life to come but now also reioyce in the hope thereof Lyran. Gorrhan and before them Theoâ—â—et likewise Anselme we glorie in this quia consider amus nos futuros cum illo in gloria we consider we shall be with him in glorie 2. Oecumenius giueth this sence least any might thinke it a shame vnto vs that we could not be otherwise redeemed then by the death of Christ the Apostle addeth that we â—â—eede not be ashamed thereof but rather glorie therein because it was a signe of the great loue of God that he spared not his owne Sonne for vs. 3. Some referre it to our glorying in tribulations Sa but it is more to glorie in God â—â—en to reioyce in tribulation 4. But the Apostle setteth downe here the highest degree of the reioycing of Christians they doe not onely reioyce vnder the hope of glorie nor in tribulation which two degrees the Apostle mentioned before ver 2. but they reioyce in God which is to reioyce quod Deum propitium habeas that thou hast God thy mercifull father Pareus â—â—â—â—care Deum habere patrem c. to boast that we haue God our father protector and â—â—â—ender Tolet. gloriamur Deum esse nostrum we reioyce that God is ours Calvin gloriaâ—â—â— de ipsius in nos clementia we glorie of his clemencie and loue toward vs Osiander And â—â—s the Apostle here amplifieth three effects of iustification before propounded v. 1 2. to â—â—â—e peace with God to stand in the state of grace and to reioyce so here he saith we are reconciled by his blood then we are saued by his life and so haue a perpetuitie and certentie in our state and we dare also glorie in God Pareus 17. Quest. Whether any thing neede to be supplied in the Apostles speach v. 12. to make the sense perfect v. 12. As by one sinne entred into the world c. 1. Some doe thinke that the redditiue of this similitude is wanting for vnto this as by one c. should answer the other part so c. Origen giueth this reason thereof that S. Paul omitted the other part so by one mans obedience came righteousnes propter negligentiores least the negligent and carelesse sort should haue presumed too much but this can be no reason because the Apostle both before and after had expressed as much that we obtaine life and righteousnes by Christ. 2. Bullinger consenteth with Origen that there is in this speach of the Apostle an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some inconsequence and that he omitted the other part through vehemencie 3. Erasmus thinketh that here is an anantapodoton a comparison without a reddition which he would haue vnderstood by supplying the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and death by sinne that is so death came by sinne as by one man sinne entred but all this belongeth to the proposition or first part of the comparison As sinne came in by one and death by sinne the reddition must be that so righteousnes came in by Christ and life thereby for otherwise there should be small coherence in the words 4. Tolet thinketh that the reddition is included in those words in the ende of the 14.1 where Adam is saide to be the figure
in the first the reason is not shewed why we are said to be graft into Christ but onely the similitude explained how he is said to be graft and we also 5. Erasmus because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted together referreth it to the planting of the Iewes and Gentiles together into one bodie But Tolet well obserueth annot 5. that the Apostle speaketh of our planting into Christ not of one into an other 6. The meaning then of this phrase is this that Christ is the vine and we the branches as our Sauiour sheweth Iob. 15. and so we are by faith whereof baptisme is the Sacrament and seale planted and graft into Christ and doe receiue of his grace and spirit as the branches receiue the iuyce of the tree and as the tree and branches die together and growe together so Christs death causeth vs to die to sinne and his resurrection maketh vs to rise vnto newnesse of life Pareus But as similitudes must not be vrged in euerie point so must not this for betweene the naturall grafting of plants and our supernaturall and spirituall planting into Christ there is great difference for in the one the stocke for the most part is the worst but the science or plant is of a better kind and correcteth the euilnes of the stocke but here it is farre otherwise for we are of our selues wild plants and the stocke into the which we are planted is good and full of sappe Martyr Quest. 8. What resurrection the Apostle speaketh of v. 5. 1. There is some difference in the reading of the words Chrysostome who thinketh that the Apostle speaketh here de futura resurrectione of the resurrection to come will not haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitude supplyed non subiunxit similitudini resurrectionis the Apostle added not and to the similitude of the resurrection But then the Greeke construction cannot hang together if for of the resurrection beeing in the genitiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graft in which before is ioyned with a datiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the similitude Haymo will haue it put in the datiue to the resurrection but in the originall it is in the genetive Therefore the word similitude must be supplied that as he said before we are graft into the similitude of his death so we shall be to the similitude of his resurrection and so Origen also readeth 2. Concerning the meaning of these words Chrysostome Origen Tertullian Haymo with others vnderstand them of the second resurrection and they vrge this reason because the Apostle putteth the word in the future erimus we shall be Chrysostome and whereas else where the Apostle speaketh in the time past hath raised vs vp together Ephes. 2.5 but here in the future Origen thereupon inferreth that there are two resurrections one of the mind in this life the other of the bodie in the next But this is no argument taken from the time for the Apostle speaketh in the future tense because our renouation is not perfect in this life but we must daily rise from the dead workes of sinne to the newnes of life Beza 3. The Apostle then here specially intendeth the first resurrection vnto newenesse of life as he said before as Christ was raised vp from the dead by the glorie of the father not to the glorie of the father as Beza and the Syrian interpreter for the praeposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per thorough yet it signifieth that Christ beeing raised vp by the glorious power of the Godhead for he hath one power with his father was raised vp to liue in glorie as the Apostle faith afterward v. 10. he liueth vnto God so we should walke in newenesse of life 4. Yet from hence also we haue an assurance of the resurrection of our bodies Calvin that by Christs resurrection we now are raised vp to the life of righteousnesse and afterward to the life of glorie as the Apostle ioyneth them both together Coloss. 2.3 for yee are dead and your life is hid with Christ in God when Christ which is our life shall appeare then shall yee also appeare with him in glorie Mart. Quest. 9. What is vnderstood by the old man v. 6. 1. The old man some take for the bodie the newe for the soule as Haymo alleadgeth out of Augustine but euen the prauitie of the affections and mind are part of this old man and therefore the Apostle saith Ephes. 4.23 be renewed in the spirit of your minde 2. Neither is the old man here taken for mans nature but the corruption thereof as Theodoret veterem hominem non naturam appellat sed pravam mentem the old man he calleth not our nature but the depraued minde and in that he saith our old man he distinguisheth the old man from our selues then we our selues are not this old man but it is aliqâ—â—d nostrum something of ours Pareus 3. Now it is called the old man in two respects first as Adam the old man is compared with the latter Adam and from Adam is deriued originall sinne which bringeth forth such euill fruites in vs before we are regenerate secondly in respect of our selues because our former conuersation is old beeing compared with our renovation and regeneration Beza the first both is according to the first Adam in sinne our second and new birth is according to the latter Adam in holines and righteousnesse 4. To this our state in the old man belong these three things 1. the guiltines of sinne 2. the custome and continuance in sinne 3. fomes peccati the occasion procurement enrising vnto sinne which proceedeth from the sinne of our parents ex Thom. 5. But whereas the ordinar gloss giueth this note that whereas the oldnes of our nature consisteth in two things in culpa poena in the fault and punishment Christus sus simpla vetustaie duplicem nostram consumpsit Christ by his single oldnes that is his death hath taken away both ours c. this can no way agree with the scope of the Apostle for if the old man be of Adam and we are made newe in Christ then cannot the old man be said to be in Christ. Quest. 10. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroyed 1. Haymo propoundeth this interpretation among others that as Christ is the head of the elect and they with all their vertuous actions are his bodie so the deuill is as the head of sinne and the vngodly with all their sinnes are his bodie so that this bodie of sinne should haue relation vnto the deuill as the head but this bodie of sinne the Apostle called before our old man it hath relation to our selues not vnto the deuill 2. Some do take this bodie for our flesh in qua peccatum haeret whereto sinne cleaueth Beza Genevens and before them Theodoret but this cannot agree with the phrase which the Apostle
wearieth the clouds to water the earth 3. Pet. Martyr yet more distinctly sheweth the vanitie of the creatures whereunto they are made subiect for our cause in these fowre things 1. they are in continuall labour to serue mans necessitie 2. they are often punished together with man as is euident in the destruction of the old world and in the destruction of Sodome 3. they haue a certaine sympathie and fellow-feeling of mans miserie 4. and most of all they are constrained to minister their seruice to the wicked desires of the vngodly as the Sunne to giue his light and the earth her fruit as the Lord saith Hoshea 2.8.9 because they bestowed their wine and corne vpon Baal that he will take away the corne and the wine which he lent them 4. Chrysostome here answeareth an obiection whether any iniurie be offred to the creature for beeing thus subdued to vanitie nequaquam quia propter me facta est no because it was made for me and therefore suffreth with me and with me together shall be restrained Quest. 29. Whether the heauens and earth are corruptible and shall perish in the ende of the world 1. We doe first detest the opinion of the heathen Philosophers which held that the heauens were of an incorruptible nature such were they whom Peter noteth that obiected thus where is the promise of his comming for since the fathers died all things continue alike from the creation 2. Pet. 3.4 this opinion is contrarie to the Scripture which euidently testifieth that the heauens shall perish Psal. 102. and shall be consumed with fire 2. Pet. 3.7 for there is no visible thing created which had a beginning but also shall haue an ende 2. But yet we refuse their opinion likewise that held the heauens to be so corruptible as that they shall vtterly be abolished which seemeth to be the sentence of Chrysostome for he saith that the inhabitants of the earth non eandem cum coelo terra patientur internetionem shall not haue the same ende and destruction which the heauens and earth shall haue which he interpreteth omnimodam perditionem a thorough and absolute perdition and destruction c. of the same opinion seeme to be most of the Greeke fathers Theodoret Theophylact Oecumenius vpon this place likewise Basil homil 1. in Hyperium Gregor Nyssen lib. de creation homin c. 4. And whereas some Scriptures are alleadged which seeme to fauour this opinion as Psal. 102.27 They shall perish but thou shalt endure and Luke 21. Heauen and earth shall passe 2. Pet. 3.10 The heauens shall passe away with a noise and the elements shall melt with heat to these places it may be answeared that the heauens shall not vtterly perish but shall be changed as it followeth Psal. 102.27 As a vesture shalt thou change them and they shall passe away as Gregorie saith per eam quam nunc habent imaginem by that image of corruption which nowe they haue and to the same purpose he citeth the Apostle figura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huius mundi c. the figure or fashion of this world passeth 1. Cor. 7.37 And the fire shall serue onely to purge the elements and earth not vtterly consume them to nothing 3. Wherefore the founder opinion is as Gregorie satih the heauens both shall pase away and yet shall remaine ab ea quam nunc habet specie per ignem tergetur it shall be stripped by fire of that fashion which now it hath ea tamen in sua natura servatur it shall be preserued in it owne nature the substance shall not be abolished and this he prooueth by that text The earth remaineth for euer not as some reade The earth remaineth not for euer Ecclest 1.3 Gregor lib. 17. moral c. 5. Hierome prooueth as much by that place Isay. 30. The Moone shall shine as the Sunne c. non interitum significat pristinorum sed commutationem in melius it signifieth not the destruction of the old but a change for the better Hierome vpon the 65. chapter of Isay Pareus prooueth the same out of Peter who competeth the destruction of the world by water and by fire together 2. Pet. 3.7 as then the world was not destroyed vtterly by water but changed so it shall be by fire also Pererius numer 74. doth collect as much by S. Pauls words here that they shall be delivered from the servitude of corruption into the libertie c. but if the heauens and earth that shall be deliuered be not the same but newe heauens then not the same but other heauens shall be restored vnto that glorious libertie Quest. 30. How the creature shall be deliuered c. into the glorious libertie 1. Theodoret referreth it to the time when the glorious libertie of the Sonnes of God shall be manifested and so Ambrose readeth in libertate they shall be deliuered into the libertie that is when the Sonnes of God shall receiue their libertie but the Greeke text will not beare this sense the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 2. Chrysostome interpreteth propter libertatem they shall be deliuered because of the libertie of the sonnes of God as though it shewed the cause of this deliuerance 3. But more is expressed that they shall be deliuered into c. they shall not onely be freed and exempted from their corruptible state but they also shall put on an incorruptible state and in their kind be partakers of the glorie of the sonnes of God as Chrysostome also saith propter te male habet corruptibilis facta rursus propter te incorruptibilis erit because of thee it became corruptible and for thy sake againe it shall be incorruptible 4. Some thinke that they shall onely be deliuered in beeing exempted from corruption by the vtter abolishing of them when the creature ceaseth to be any more it shall be deliuered from corruption ex Pareo but not to be at all is worse then to haue a beeing though in some miserie therefore this were no deliuerance but a more corruptible estate still to remaine corrupted and abolished for euer and the Apostle saith not onely that they shall be deliuered from c. but into the libertie as they shall put off the one so they shall put on the other 5. They which here comprehend also the brute beasts and other creatures hauing sense and life doe thus qualifie these words non consortes futuros c. that the creatures shall not be partakers of the glorie of the sonnes of God sed suo modo c. but in their kind they shall be fellowes with them in that glorious state Calvin But it is not probable that such kind of creatures beeing now appointed onely for the necessities of this life for the foode cloathing and other seruices of man which then shall be at end shall then be restored to any such glorie Wherefore we insist vpon the 3. interpretation that these creatures which the
neither heate nor motion the light thereof shall be encreased seuenfold Isay. 30.28 for many things are in this world lightsome but giue no heate as the glistring and shining precious starres 5. and the heauens shall serue then to be an habitation and seate of the blessed as the Apostle saith They shall be caught vp in the clouds and meete the Lord in the ayre 1. Thes. 4.17 and the Saints by the continuall sight of great glorie of the heauens shall be stirred vp to praise and magnifie their glorious Creator Concerning the earth it shall serue also to be the seate and habitation of the blessed for although now the heauens onely are the seat of the blessed soules where Christ sitteth at the right hand of the throne of maiestie Heb. 8.1 yet both the new heauens and new earth shall be then the habitation of the righteous as Saint Peter euidently speaketh 2. epist. 10.13 We looke for new heauens and a new earth wherein dwelleth righteousnesse that is the righteous as Bucanus well interpreteth Bucan loc 39. qu. 17. And Origen collecteth as much out of our Sauiours words Matth. 5. that the meeke shall inherite the earth sed terra speranda est non haec quae arida dicitur sed illa erit mansuetorum terra c. but an earth is to be hoped for not this which is called the drie land and is seene of the eye but the earth of the meeke which the eie hath not seene c. And this seemeth to be the meaning of Christ because he there speaketh of blessednesse which is not to be found in this earth Augustine also seemeth to be of the same opinion lib. 20. de ciuitat Dei c. 16. where he affirmeth that then the elements as they had here corruptible qualities meet for our corruptible bodies so they shall put on incorruptible qualities agreeable to incorruptible bodies But this agreement needed not if the bodies of the Saints should not conuerse where the new earth and new elements are Reason also giueth as much that the Saints should there triumph and praise God where before they were persecuted and afflicted and God was dishonored But Pet. Martyr obiecteth that place 1. Thes. 4.17 that the bodies of the Saints shall be caught vp in the clouds and therefore he thinketh they shall not liue in the earth to this we answer that not the earth onely but the heauens and earth shall be the place and seate of the blessed that the Saints following the Lambe whethersoeuer he goeth Reuel 14.4 shall visite the earth also and shall goe and come as it pleaseth God as before hath beene touched qu. 32.5 But herein we must not be too bold to wade without ground how the Saints shall be disposed of whether some to heauen some to the earth whether the same shall be sometime in heauen sometime in earth or how else as it pleaseth God we leaue these as great misteries not reuealed but that the Saints shall then be vpon the earth we are certaine out of Scripture as hath bin shewed 3. Now it remaineth to be shewed what creatures are not like to be restored in the next world and here we affirme this as most probable though thereof there be no certaintie that the vnreasonable creatures as foules beasts fishes shall then cease and be no more of which assertion these are the reasons 1. Non sunt ad immortalitatem condita these creatures were not created for immortalitie as the rest which shall then remaine the heauens the earth Sunne and Moone not that they were ad immortalitatem facâ—a made by their constitution apt vnto immortalitie as schoolemen giue instance of the heauens which are a simple bodie without qualities one repugnant to another for as Pet. Martyr well obserueth immortalitie is the franke gift of God and it dependenth not à vinaturae from the force of nature for naturally the heauens and earth as they had a beginning so they must haue an end But in this purpose of God these creatures which shall remaine were created of God to immortalitie so were not the vnreasonable creatures Bucan loc 37. qu. 8. 2. Those creatures onely beside man shall be glorified which shall immediately passe from their corruptible state into the glorious libertie of the sonnes of God v. 21. and therefore the creature is likened to a woman trauailing with child till she be deliuered v. 22. but the vnreasonable creatures after they are dissolued do not enter to glorie they fall vnto corruption and their life and spirit is extinguished with them but the heauens and earth which continue the same shall in the same instant when they are deliuered from corruption receiue a glorious libertie wherein appeareth the equitie also of God that those creatures which from the beginning of the world vnto the end thereof were subdued vnto vanitie for mans cause as the heauens and earth shall be restored to libertie with man rather then those creatures which are but a while vnder this seruitude of corruption because their time in the world is but short they beeing renewed and multiplied by continuall generation 3. If the vnreasonable creatures should be restored then either the same that were before as the same bodie of man shall rise againe or some other of the same kind newly created but not of the first for the partes of those creatures die with them and therefore their bodies shall not be restored to life Bucan loc 37. qu. 8. nor the second there shall then be no new creation for it is called the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the restitution and restoring of all things not of creation Act. 3.21 So Pet. Martyr defineth solos homines excitandot à mortuis that men onely shall be raised from the dead though he will not determine of the other whether any of those kinds of creatures shall still continue 4. Pet. Martyr hath this saying that no kind of creatures shall remaine nisi opus aliquod habuterâ— sunt vnlesse they shall haue some seruice or worke for it is against nature to constitute any thing quod omnino sit otiosum which should be altogether idle c. then seeing there shall be no vse of these creatures which now serue for the vse of man as for his profite in feeding clothing carrying labouring or for his pleasure it followeth that they shall not be at all 5. And further nulla promissio facta est c. no promise in the Scriptures is made concerning those creatures as there is of the heauens and earth therefore it is probable that they shall not then remaine Gualter But because the Scripture is silent herein certainely as a point of faith it cannot be determined and we may here safely professe with the Master of sentences se nec scire quod in scripturis sacris se non meminerit legisse that he is ignorant of that which he remembreth not to haue read in the sacred Scripture c. yet in this question what
Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ— 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreâ—â—sivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
of his goodnes L.V. A.B. or benignitie gentlenes T. Be. rather then bountifulnes G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and patience and long sufferance or long animitie not knowing that the goodnes or benignitie of God leadeth thee or bringeth thee R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repentance not to penance R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather repentance and change of the minde then outward penance 5 But thou after thine hardnes and heart that cannot repent dost treasure vp vnto thy selfe heapest vp L.B.G. gatherest to thy selfe V. but the word properly signifieth to stoare or treasure vp wrath in the day of wrath V.A.L. that is against the day of wrath Be. T.G. B. but in the originall it is in the day and of the reuelation T.A.L. declaration G. B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reuelation of the iust iudgement of God 6 Who will render to euery man reward euery man B.G. but it is put in the originall in the datiue according to his workes 7 That is to them which by continuance in good workes or in well doing B.G.V. but the word in the originall is good workes not according to patience in good workes L.R. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well perseuerance and continuance as patience nor which by perseuerance seeke the glorie of good workes Be. good workes is better referred to continuance seeke glorie honour and immortalitie eternall life 8 But vnto them that are contentious verbat of contention L R. and disobey the truth and obey vnrighteousnes not giue credit to vnrighteousnes L. R. for both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobeying and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeying are of the same deriuation shall be indignation and wrath V. A.B.G.Be wrath and indignation L. T. but the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandescentis commotion or indignation is lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath rage 9 Tribulation and anguish shall be against the soule Be. V.A. vpon the soule B.G.L. to euery soule T. the first rather see before v. 2. of euery man that doth euill of the Iew first and of the Grecian not to the Iewes first and to the Gentiles T. 10 But glorie honour and peace to euery one euery man B. that doth good to euery one that doth good glorie honour c. G. but here the words are transposed to the Iew first and also to the Grecian not to the Gentiles T. 11 For there is no respect of persons V.B.G. acception of persons Be. L. R. with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acception of persons 12 For as many as haue sinned without the law not whosoeuer hath sinned L. B. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoeuer is put in the plural shall perish also without the law and as many as haue sinned in the law shall be iudged by the law 13 For not the hearers of the law are iust with God before God G.T. in the sight of God B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud with but the doers of the law shall be iustified 14 For when the Gentiles which haue not the Law doe by nature not naturally L. R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature the things of the Law contained in the law G. B. which are of the law but in the original it is the things of the law they hauing not the law are a law vnto themselues 15 Which shew the worke of the Law written in their hearts the effect of the law G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worke their conscience also bearing witnes not bearing them witnes L.T.B. for them is not in the original and their thoughts not of their thoughts L. for in the original it is put absolutely in the genitiue accusing one an other mutually or excusing 16 In the day at the day G.B. but in the original it is in the day when God shall iudge the secrets of men according to my Gospel by Iesus Christ. by Iesus Christ according to my Gospel B.G. but the words are here transposed 17 Behold thou art surnamed a Iew V.B.G.Be. not but if thou art surnamed L.R.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though it were two words and restest in the law and gloriest in God makest thy beast of God B. but the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 18 And knowest his will and triest the things that differ A. B. approouest the most profitable things L.T. approouest the more excellent things G.B. but the phrase is vsed in the first sense Philip. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth things differing beeing instructed by the Law 19 And art perswaded or confident V. Be A.G. beleeuest B. presumest L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Paul vseth of himselfe Rom. 8.38 that thou art a guide of the blind a light of them which are in darknes 20 An instructer of them which lacke discretion B. G. T. of the foolish L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wit or discretion a teacher of the vnlearned V. B. G. of infants verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L.B.T. he meaneth such as were infants in knowledge hauing the forme of knowledge and of truth in the Law 21 Thou therefore which teachest an other teachest thou not thy selfe thou that preachest a man should not steale doest thou steale 22 Thou which saiest a man should not commit adulterie doest thou commit adulterie thou that abhortest idols committest thou sacriledge A. B.G.Be read these two verses with an interrogation V.T.L. read without and so the next verse also 23 Thou that gloriest in the Law thorough transgression of the law B.V. prevarication L. breaking of the law B. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression dishonourest thou God 24 For the Name of God thorough you is blasphemed among the Gentiles as it is written 25 For circumcision verily profiteth Be. V.G. auaileth B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteth if thou doe the law but if thou be a transgressor of the law thy circumcision is made vncircumcision 26 Therefore if the vncircumcision prepuce R. the word is praeputium in Latin but it can not be made an English word keepe the rites of the law Be. ordinances B. G. iustices L. A. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rites shall not his vncircumcision be counted for circumcision 27 And shall not vncircumcision by nature keeping the law not by nature keeping the law T. these words by nature are euidently ioyned with the first clause in the original iudge thee that by the letter and circumcision art a transgressor of the law 28 For not he that is in open shew outward B. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifest in open shew is a Iew not that which is in open shew in the flesh is circumcision 29 But he that is in secret is a Iew he is a Iew which is one within B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the
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
shal rise incorruptible but not all vnto glorie 4. Vnto these the Apostle addeth a fourth v. 10. namely peace which is the verie complement and perfection of our happines this peace is honorum omnium secura tranâ—quiâ— possessio a secure and peaceable possession of all good things and as Prosper saith as Beda here citeth him pax Christi sinem non habet the peace of Christ hath no ende the Saints shall be at peace with God they shall enioy the tranquilitie and peace of conscience to theÌ„selues and peace they shall haue without from all enemies whatsoeuer which shall be subdued vnto them 5. But it will be obiected that glorie and honour are peculiar and essentiall vnto God which he will not giue to any other Isay. 42.8 And thine is the glorie Matth. 6.13 Answer That essentiall and infinite honour and glorie which is in God is not communicated vnto any other but yet there are certaine influences and bright beames of that glorie which in Christ are imparted to his members as S. Peter saith that by these precious promises which are made vnto vs in Christ we are made partakers of the diuine nature 2. Pet. 1.4 Quest. 16. How it standeth with Gods iustice to punish eternally sinne temporally committed Obiect As God giueth eternall life vnto his faithfull seruants so he punisheth the wicked and impenitent with euerlasting damnation but sinne is a temporall transgression and for one to be punished eternally for a momentanie delight may seeme to exceede the rule of iustice Answ. Three wayes doth it appeare to be most iust that God should punish eternally sinne but temporally committed both in respect of the minde and intention of the sinner of the matter wherein he sinneth and of the person against whom he is an offender 1. First though the act of sinne be but temporall yet the mind of the sinner is infinite if he could euer liue he would euer sinne and therefore as Gregorie saith quia mens in hac vita nunquam voluit carere peccato iustum est vt nunquam careat supplicio c. because the mind in this life would neuer be without sinne it is iust that it should neuer be without punishment 2. If the matter and subiect of sinne be considered it is of and in the soule like as then the wounding of the bodie bringeth the death of the bodie after the which there is no returning into this life againe so sinne beeing the death of the soule it followeth that it should be perpetuall and for euer Hugo like as then Magistrates doe punish some offences as murther theft with death which doth vtterly exclude them from the societie of the liuing and cut them off for euer so is it iust with God to punish the sinnes committed against him with euerlasting paine Perer. 3. Sinne because it is a transgression of the lawe of God is so much the more hainous as he that smiteth the Prince doth more grieuously offend then he which striketh a priuate person so that sinne is of an infinite nature because of the infinite dignitie of the diuine maiestie against whom it is committed and therefore it deserueth an infinite punishment which because it cannot be infinite secundum intensionem in the intention and greatnesse of it it remaineth that it should be infinite secundum à urationem in respect of the continuance and enduring thereof Perer. 4. Further the equitie of Gods iudgement in punishing the temporall act of sinne eternally Hugo doth thus very well illustrate by these comparisons Like as when mariage is contracted per verba de praesenti by words vttered in the present tense though the contract be sone done yet the mariage remaineth all the life long so when the soule and sinne are contracted together it is no maruell if this contract holding during the life of the soule deserue euerlasting punishment And like as where the fuell and matter of the fire continueth the flame burneth still so sinne leauing a blot in the soule beeing the matter of hell fire is eternally punished because there is still matter for that euerlasting fire to worke vpon Thus then it is euident how the Lord euen in punishing sinne eternally doth reward men according to their workes for though the action of sinne be temporall voluntas tamen peâ—candi qua per poenitentiam non mutatur est perpetua yet the will to sinne which is not changed by repentance is perpetuall Gorrhan 17. Quest. How eternall life is to be sought v. 7. To them which in well doing seeke glorie honour c. In seeking of God who is eternall life three things must be considered locus tempus modus the place the time the manner 1. The place must be mundus quietus securus cleane quiet secure then first God is not to be sought vpon the bed of idlenes or carnall delight and therefore it is said Cantic 3. 1. In my bed I sought him but found him not that is no cleane place to seeke God in But yet the bed vndefiled is honourable Heb. 13.4 and the faithfull doe seeke God euen in their beds as Dauid saith Psal. 6.6 That he watered his couch with his teares Neither is God to be sought in the courts and streetes and tumultuous assemblies as Cantic 3.2 I sought him in the streetes but found him not and Hos. 5.6 They shall goe with their bullocks and sâ—eepe to seeke the Lord but shall not finde him such are no quiet places but God must be praied vnto in secret and sought in the quiet hauen of the conscience Neither is God to be sought in pompa where there is ostentation of pompe and vanitie as Christs parents found him not among their kinted but in the Temple disputing with the Doctors God is to be sought not in pompous shewes but in the assemblies of the Saints 2. Concerning the time God must be sought dum dies est dum prope est dum nobis predest while it is day while he is neare and at hand and when it may auaile vs. 1. First God is not to be sought in the night Cantic 3.1 I sought him in my bed by night c. but found him not so the Apostle saith The night is past the day is come let vs cast away the works of darknes God then is to be sought not in the time of ignorance and darknes but in the time of light and knowledge 2. The Lord must be sought when he may be found and is at hand Isa. 55.6 Seeke ye the Lord while he may be found call vpon him while he is neare while the Lord offereth grace vnto vs and standeth knocking at the doore of our hearts we must open vnto him 3. And in this life must we seeke God while mercie is shewed while the bridegroome crieth in the streetes Matth. 25.6 but when the doores are shut and this life is ended it is then too late to seeke for mercie 3. Touching the manner God must be sought in the heart in
neminem iustificabat satis indicabat c. the lawe in this selfesame thing that it iustified none in bidding and threatning did sufficiently shew that man is iustified by the gift of God c. Quest. 28. Of these words v. 22. The righteousnesse of Go by the faith of Iesus Christ vnto all and vppon all 1. Here the Apostle toucheth first the efficient and principall cause of this righteousnes which is God then the materiall cause Christ with his obedience both actiue and passiue in performing the lawe and bearing the punishment thereof for vs then the instrumentall cause which is faith and the subiect wherein this faith is seene and vnto whom it belongeth euen vnto all and vpon all 2. The faith of Christ is not here taken actiuely for the faith which Christ had but passiuely for the faith whereby Christ is had and possessed And by faith here is not vnderstood a generall assent onely or naked knowledge but a firme perswasion of the heart ioyned with a sure and certaine knowledge of things hoped for as the Apostle ioyneth both together Hebr. 11.1 defining faith to be the ground of things hoped for there is the assurance and confidence and the euidence of things which are not seene there is the knowledge 3. This faith doth not iustifie effective as working an habituall iustice in vs nor materialiter materially as though faith in it selfe were that whereby we are iustified but it iustifieth obiective as it apprehendeth Christ and organice iustrumentally as it applyeth the righteousnesse of Christ to them which beleeue Pareus 4. Further concerning faith it differeth much from opinion suspition science or knowledge opinion though it incline vnto the truth yet it is vncertaine and doubtfull so is not faith suspition giueth but a weake assent but faith is a firme and sure perswasion as opinion is an vncertaintie of the iudgement so is suspition in the will and assent neither are in faith knowledge bringeth a firme assent but it is by demonstration of reason now faith beleeueth beyond reason And of faith there are two kinds one is a vaine and temporarie faith which is fruitlesse and without charitie as in the parable of the sower some seede fell in stonie and thornie ground such faith iustifieth not there is a liuely and effectuall faith which is onely in the Saints and this is the true iustifying faith which yet admitteth diuerse degrees in some it bringeth forth thirtie in some sixtie in some an hundred fold there are two impediments of faith the one is curiositie to seeke fully to comprehend the things which we beleeue the other is doubtfulnesse to be vncertaine of them Both these Basil toucheth writing of faith ne contendas videre ca qua precul reposita sunt neque eae quae sperentur ambigua statuas striue not to gaze vpon those things which are set farre off neither hold vncertaine the things hoped for Mart. 5. Here it shall not be amisse to note the diuersitie of phrases which the Apostle vseth when he speaketh of faith it is called the righteousnesse of God c. 1.17 and of or from God Philip. 3.10 righteousnesse by faith c. 3.22 and of faith c. 5.1 righteousnesse without works c. 3.28 the righteousnesse of faith c. 4.11.13 righteousnesse in the blood of Christ c. 5.9 righteousnesse by the obedience of Christ c. 5.19 righteousnesse not our owne Philip. 3.9 righteousnesse imputed of God c. 4. v. 6.10 6. And whereas it is added toward all and vpon all 1. Some doe thus distinguish that the first all noteth the Iewes the second the Gentiles Oecumen some by the first vnderstand the Apostles by the second those which were afterward called Anselme super omnes vpon or aboue all interpreteth supra captum omnium aboue the teach or capacitie of all But this is rather doubled to shew neminem excludi that none of the faithfull are excluded Pareus and in that he saith aboue or vpon all Gods ouerflowing iustice is signified which ouerfloweth as waters Faius 2. But this vniuersall particle all must be restrained onely vnto those which beleeue for as Ambrose saith habet populus Dei plenitudinem suam c. the people of God haue a certaine fulnesse specialis quaedam censetur vniuersitas c. and there is a speciall kind of vniuersalitie when the whole world of the elect seemeth to be deliuered out of the whole world c. de vocat gent. lib. 1. c. 3. Quest. 29. What it is to be depriued of the glorie of God v. 23. 1. Origen vnderstandeth these words effective by way of the effect quomodo auderes peccator gloriam Deodare how should the sinner presume to giue glorie vnto God the praise of God is not seemely in a sinners mouth 2. Oecumenius taketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thus interpreting they are left behind post tergum est gloria beneficentia Dei the glorie and beneficence of God is behind thy backe that is Gods grace doth preuent thee because a man is iustified freely without his own works 3. Some by the glorie of God vnderstand iustification whereby Gods glorie appeareth Lyran. per quam gloriosus apparet by the which the Lord appeareth glorious so also gloss ordinar Hugo Gorrhan 4. Faius by this glorie vnderstandeth that image of God in righteousnesse and holinesse after the which man was created which man hath blotted out by his fall so also Martyr applyeth it to the corruption of mans nature 5. Theodoret taketh this glorie for the presence of the grace of God in which sense the arke of the couenant was called the glorie of God because there he shewed himselfe visibly present as when the Philistians had takes the Arke it is saide the glorie is departed from Israel 1. Sam. 4.22 6. Melancthon by glorie would haue vnderstood that grace acceptance and approbation which men haue with God beeing iustified by faith so also Osiander Tolet Caietan vnderstand gloriâ—â— hominis apud Deum the glorie of man that is his acceptance with God and there is here a secret opposition betweene glorie with men which we may attaine vnto by workes as the Apostle sheweth c. 4.2 and glorie with God to this purpose also Calvin and Piscatur 7. Wherefore with Chrysostome we here vnderstand rather the glorie of eternall life he that offendeth God non ad eos pertinet quibus ascribenda est gloria doth not appertaine vnto those to whom eternall glorie shall be ascribed and so Beza also well giueth the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed of those which came short in the race and cannot attaine vnto the marke or price that is set before them so also Gryneus they cannot attaine ad metam vitae illius gloriosae to the marke of that glorious life which is set before vs in heauen of this glorie the Apostle spake before c. 2.10 to euerie one that doth good shall be glorie and honour the meaning then is that all
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
Sathans worke the strong man could not be bound but by a stronger then he Mart. And more particularly this excellencie appeareth in the author and efficient cause Adams sinne was vnius puri hominis of one and the same a meere man but the gift was Christi hominis Dei of Christ God and man Lyran. that was of our but this non solum patris sed filij gratia was not onely the grace of God the father but of his sonne Chrysost. 2. An other point of excellencie is generally in the worke it selfe and the manner of it 1. if sinne beeing a privative were so forcible vnto condemnation much more the iustice and grace of Christ beeing a thing positive is auaileable fortior vita quam mors iustitia quà m peccatum life is stronger then death and righteousnes then sinne Origen 2. fortius est mortuum resuscitare c. it is a more powerfull thing to raise one beeing dead then to kill one that is aliue Osiand 3. Chrysostome addeth further magis videtur rationi consonum c. it seemeth more agreeable to reason that one man should purchase saluation and redemption then condemnation to and for an other if then that were done which was more against reason for one to worke an others condemnation much more the other 3. As our redemption and iustification by Christ is more excellent then our condemnation by Adam in respect of the more excellent and powerfull cause as the Apostle sheweth v. 15. as is before expressed so it excelleth in regard of the more excellent fruits and effects whereof one is declared v. 16. that whereas one offence of Adam entred vnto the condemnation of many in Christ not onely that sinne is pardoned but all other our actuall sinnes non solum illud peccatum per gratiam est oblatum sed reliqua omnia not onely that fault is taken away by grace but all the rest also Chrysost. 4. An other effect is that in Christ we receiue abundance of grace v. 17. non tantum peccata sublata sed iustitia prastita our sinnes are not onely taken away but righteousnes also is giuen vs Chrysost. which he further thus setteth forth by this similitude like as if a Prince should deliuer a man that is enthralled with his wife and children and not onely restoare him to libertie but set him in a princely throne or as if a medecine should be giuen not onely to heale the disease but whereby the bodie should be made much stronger Lyrau so Christ non solum iustificat à peccatis sed etiam inducit ad gloriam doth not onely iustifie vs from our sinnes but also bringeth vs to glorie Lyran. 5. Chrysostome addeth one excellent priuiledge further which we obtaine in Christ that whereas death came by Adam in Christ we obtaine that by death we receiue no hurt sed plurimi luchri tulerimus but much good as 1. death perswadeth vs and the remembrance thereof to liue soberly and honestly 2. hic sunt Martyrum coronae death was the occasion of the crowne of martyrdome 3. and thereby we are made fitte for immortalitie 6. Origen herein placeth the excellencie of this effect that not onely death no longer raigneth sed duo conferuntur bona two good things are conferred life is giuen in stead of death Christ our life raigneth in vs and we also shall raigne in life with him This then is the abundance of grace that we receiue in Christ. 1. in that we are not onely purged from our sinnes but iustified in Christ. 2. and sanctified in him 3. made fellow heires with Christ and restored to be the sonnes of God 4. and brought to euerlasting glorie 36. Quest. Some other opinions refused wherein this excellencie should consist 1. Some thinke that herein consisteth the excellencie of grace because the sinne of Adam was deriued onely vnto men the grace of Christ is reuealed to Angels Perer. disput 12. This is true that euen the Angels doe stand by Christ but it is not the meaning of Saint Paul here for he speaketh expressely of the abounding of this gift of iustification vnto men v. 18. 2. Pererius further saith that by originall sinne which we haue from Adam we are onely made subiect poenae damni to the penaltie of losse which is the privation of the grace and glorie of God but in Christ we are deliuered from the penaltie not onely damni of the losse but sensus of feeling and suffering the torments of hell But the Apostle is contrarie who saith that by the offence of one sinne came vpon all to condemnation v. 18. the euerlasting condemnation then of bodie and soule is due vnto men by nature in respect of originall sinne without the mercie of God in Christ and elswhere the Apostle saith we are all the children of wrath by nature Eph. 2.2 to the children of wrath belongeth all kind of punishment not onely in the priuation of life and glorie but in the actuall feeling and suffering of eternall torments 3. The ordinarie glosse saith that death in Adam raigned onely temporaliter temporally but grace and life in Christ eternally but death in Adam should haue raigned eternally if Christ had not redeemed vs not onely temporall but eternall death is the reward of 〈◊〉 then seeing all sinned in Adam all by nature are subiect euen to eternall death 4. Pet. Martyr obserueth out of Oecumenius an other point of excellencie in Christ aboue Adam for Adams sinne cooperans habuit omne nostrum peccatum had euerie one of our sinnes to helpe and worke together with it but the grace of Christ came vpon all sine nostra cooperatione without our ioynt working for not onely the faithfull and beleeuers but infidels also and vnbeleeuers shall rise againe from death But Pet. Martyr taketh these exceptions to this obseruation 1. Adams sinne without our actuall sinnes was sufficient to condemne his posteritie 2. though the vnbeleeuers shall rise againe it shall be to their further condemnation it shall be no benefit vnto them 3. though Gods grace doe worke without vs yet there is somewhat required in the faithfull that they should beleeue though that also be the gift and worke of God in vs. 5. Wherefore the true excellencie of the grace of Christ aboue the sinne and condemnation by Adam consisteth in those points declared in the former question because in Christ we are restored to a more excellent state then we lost in Adam 1. by Adam we are depriued of a temporall paradise in Christ we are restored to an heauenly 2. in Adam we are excluded from the eating of the materiall tree of life but in Christ we feede of the bread of heauen which giueth eternall life 3. in Adam it was giuen vs posse non mori non peccare a possibilitie not to sinne not to die but in Christ we shall obtaine non posse peccare mori that we cannot die nor sinne in the next life 4. by Adams sinne we are
the grace working together is that wherewith the will of man worketh for the effecting of that which it willeth This distinction must be qualified for to make the will of man a ioynt worker with grace is against the Apostle who saith that it is God which worketh in vs both the will and the deede Philip. 2.13 But thus it may be admitted that mans will beeing once mooued and regenerate by grace is not idle but then worketh with grace not of it owne strength but as it is still mooued and stirred by grace see further hereof Synops. Centur. 4. err 30. 3. Of this sort is that distinction of grace praeveniens subsequens grace preuenting and going before and following grace which are not indeede two diuerse or seuerall graces but diuerse effects of one and the same grace Gods grace preuenteth mans will and changeth it of vnwilling making it willing and then it followeth to make the will of man fruitful and effectuall and this we acknowledge but the grace subsequent or following is not merited or procured by the well vsing of the first preventing grace in which sense this distinction is to be reiected 6. Morall obseruations Observ. 1. To followe the workes of the flesh is enmitie against God v. 10. When we were yet enimies c. They which delight in such workes as God hateth are enimies to God whereupon Origen giueth this note quomodo reconciliat us est qui causam mimici secum gerit c. how can he be said to be reconciled to God which yet retaineth the cause of enmitie c. he then which continueth in such workes as are hatefull vnto God cannot be said to be reconciled by the blood of Christ as the Apostle further sheweth That no vnrighteous person shall inherite the kingdome of God 1. Cor. 6.9 Observ. 2. Of the reconciling of enemies v. 10. When we were enemies we were reconciled c. As God did reconcile vs to himselfe beeing yet his enemies so we are taught herein to be like vnto our heauenly father to be willing to be reconciled and to be at atonement with our enemies as Abraham made a league with Abimelech and as Iacob did the like with Laban who pursued him to haue wrought him some mischiefe Observ. 3. Wherein we ought to reioyce v. 11. We reioyce in God through our Lord Iesus c. The Apostle here sheweth wherein the ioy of a Christian consisteth that whereas the world reioyceth some in riches some in honour some in pleasure some in their strength humane wisedome and the like the Christian man is taught to reioyce in his redemption and saluation in Christ as our Blessed Sauiour would haue his Apostles to reioyce because their names were written in heauen Luk. 10.20 Obser. 4. Of the two kingdomes of grace and sinne life and death v. 17. If by one offence death raigned c. The Apostle here pointeth our two kingdomes the one of sinne and death the other of righteousnesse and life there are node in the world but belong vnto one of these kingdomes Therefore it must be our great care to examine our selues vnto which kingdome we are subiects by nature all are vnder the kingdome of darkenesse and from thence we cannot be deliuered but by Christ as the Apostle saith Coloss. 1.13 who hath deliuered vs from the Prince of darkenesse and hath translated vs to the kingdome of his deare Sonne we must therefore examine our selues whether we haue faith in Christ 2. Cor. 13.5 Observ. 5. Why the Lord suffereth his sometime to fall and to be plunged in sinne v. 20. Where sinne abounded there grace abounded much more c. God then sometime seemeth to leaue his children to themselues that they afterward beeing recouered and restored by grace may haue more experience of the goodnesse and mercie of God and of the excellencie of grace as Dauid after his fall repenting of his sinne celebrateth the multitude of Gods mercies Psal. 51.1 and Peter after he was converted was bid to strengtheâ— his brethren Luk. 22.32 as then beeing more able to comfort others by the experience of Gods mercie which he had himselfe receiued Observ. 6. None ought to despaire of forgiuenesse of sinne v 20. Grace abounded much more Grace is more predominant then sinne and the Apostle in the comparison set forth betweene Christ and Adam sheweth before that grace in Christ is more able to saue vs then sinne was in Adam to condemne vs let no man then despare of mercie and say with Cain his sinne is greater then can be forgiuen but rather with S. Paul Iesus Christ came into the world to saue sinners of whom I am chiefe 1. Tim. 1.15 CHAP. VI. 3. The text with the diuerse readings WHat shall we say then shall we continue in sinne that grace may abound or be encreased Be. 2. God forbid let it not be Gr. we that are dead to sinne how yet shall we liue therein 3. Knowe ye not brethren L. addit that as many of vs as haue beene baptized all we which haue beene baptized B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Iesus Christ haue beene baptized into his death 4 We are buried together with him by baptisme into his death that like as Christ was raised did rise vp S. L. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was raised vp to the glorie Be. S.G. by the glorie L. B. V. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in of the father so we also should walke in newenesse of life 5 For if we be graft together with him G. Be. ad by the similitude of his death Be. S. B. rather then to the similitude G.L. for we are graft into Christ not into thâ—â— similitude so shall we be by the similtude which must be supplied out of the former clause some insert be partakers B. V. but the other word graft is better vnderstood of his resurrection 6 Knowing this that our old man is crucified with him that the bodie of sinne might be destroyed or abolished S.V. that henceforth we should not serue sinne 7 For he that is dead is iustified L.V. S.B. freed G.S. Be. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth is iustified from sinne 8 Wherefore if we be dead with Christ we beleeue that we shall also liue with him 9 Knowing that Christ beeing raised not rising S. L. see ver 4. from the dead dieth no more death hath no more dominion ouer him 10 For in that he died he died once to sinne but in that he liueth he liueth vnto God 11 Likewise thinke yee also that yee are dead to sinne but are aliue to God in Iesus Christ our Lord. 12 Let not sinne therefore raigne in your mortall bodie that ye should obey it in the lusts thereof obey the lusts thereof S. L. but here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is omitted 13 Neither yeeld your
here vseth that the bodie of sinne may be destroyed for the bodie is not crucified or destroyed but sinne which dwelleth in the bodie 3. Origen hath an other exposition by the bodie of sinne we may vnderstand proprium aliquod corpus the proper bodie of sinne whereof these are the members fornication vncleannes inordinate affection with other particular sinnes as S. Paul calleth them Coloss. 3.4 and this sense followeth Chrysostome this bodie of sinne he vnderstandeth to be vniuersam malitiā nostram the whole malice of our nature so Lyran. congeries peccatorum the companie of sinnes is called the bodie of sinne as there is a bodie also of vertues and good workes Gorrhan as Matth. 6.22 If thine eye be single the whole bodie shall be light if it be wicked the whole bodie shall be darke 4. And this multitude and companie of sinnes is so called for diuerse reasons 1. because as the bodie hath diuerse members so our inborne concupiscence brancheth forth into diuerse sinnes Mart. 2. propter robur tyrannidem because of the strength and tyrannie which it exerciseth in the children of disobedience Faius 3. quod ab eo facile homines divelli non possunt because men cannot easily be plucked from their sinnes no more then from their bodie Phocius 4. because men are addicted to their sinnes and loue it as themselues Photius ibid. 5. But in this place the Apostle vseth this phrase the bodie of sinne because he had spoken of crucifying before bodies vse to be crucified Pareus and we are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were concorporated with Christ which word the Apostle vseth Ephes. 3.6 and we were crucified in his bodie vpon the crosse together with him 5. But here we must take heede of the error of Florius Illyricus who did hold that originall sinne was a substance and not an accident onely because it is called here a bodie and the old man But this is a metaphoricall speach it is called a bodie by a certaine similitude as it is shewed before and the Apostle calleth it afterward verse 12. sinne in the mortall bodie it is therefore a kinde of spirituall bodie in these our mortall bodies 6. But in that the Apostle addeth that we should not serue sinne he sheweth that the regenerate are not quite freed from sinne but sinne doth not raigne in them neither are they seruants any longer vnto it so we must make a difference betweene these two peccare and peccato servire to sinne and to serue sinne the regenerate doe sinne while they are in the flesh but they doe no longer serue sinne Bucor Quest. 11. How the dead are said to be freed from sinne v 7. 1. Some do vnderstand this of the spirituall death in baptisme before spoken of Lyran. Ofiand P. Martyr thinketh that the Apostle speaketh of mortification which is the effect of iustification not de morte naturae of the death of nature But then this had beene a repetition of that which he said before vers 6. whereas it containeth rather a reason thereof 2. Some vnderstanding this to be spoken of the naturall death of the bodie from whence the Apostle taketh his similitude by beeing freed or iustified from sinne doe meane purgatum esse à peccatis to be purged from sinne Basil. lib. de baptis But this cannot be that all the dead should be purged from their sinne though they cease from the actions thereof 3. This better is interpreted of the naturall death that they which are dead do thenceforth cease from the actions of sinne and so Chrysostome vnderstandeth here the word iustified liber est à peccatis is free from sinne that is the actions of sinne cease Calvin like as a seruant when he dieth is free from the seruice of his master as Iob. 3.19 so he which is dead is free from the dominion of sinnes past then the theefe ceaseth to steale the adulterer to commit adulterie the word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is iustified is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed which word the Apostle vseth v. 18. and it is a synecdoche when one kind is taken for the whole to be iustified and absolued in iudgement is one kind of freedome and it is taken here for the generall to be set free as a theefe dying is set free by death as if he had beene iustified and absolued in iudgement Piscator 4. But hence it followeth not that the dead doe not sinne afterward they are free from the sinnes committed in the bodie yet the wicked euen after death beeing tormented in hell doe not cease to sinne beeing full of despaire blasphemie impenitencie and therefore their sinnes not ceasing their punishments cannot determine Let this be obserued against the opinion of the Origenists who inferre that because when men are dead there is an ende of their sinne that at the length there shall be an ende of their punishment and God shall haue mercie vpon them Quest. 12. What life the Apostle speaketh of v. 8. We beleeue that we shall also liue with him 1. Some vnderstand it of life euerlasting in coelo post generalem resurrectionem in heauen after the generall resurrection Haymo so also Origen Chrysostome Theodoret but it is euident that the Apostle speaketh of the life of grace v. 11. ye are dead to finde but are aliue to God c. 2. Neither is it to be vnderstood onely de vita gratiae of the life of grace as Lyran Tolet annot 8. and Basil vnderstandeth it of the newenesse of life lib. de baptism for the AApostle thus expoundeth himselfe 2. Tim. 2.11.12 if we be dead with him we shall also liue with him that is shall raigne with him as the Apostle saith in the next verse following if we suffer we shall also raigne with him 3. Wherefore the Apostle by liuing with Christ vnderstandeth generally both the life of grace present and of glorie afterward Mart. and this life is distinguished into three degrees 1. our regeneration in rising vnto newenes of life 2. our perseuerance in continuing vnto the end 3. the third degree is in euerlasting life after the resurrection Pareus Quest. 13. How death is said to haue had dominion ouer Christ v. 9. In that the Apostle saith v. 9. Death hath no more dominiō ouer him it is inferred that death had sometime dominion ouer him 1. Origen to remooue this doubt how death may be said to haue had dominion of Christ vnderstandeth it of his going downe to hell ad locum vbi mors regnavit vnto the place where death raigned but thus the doubt remaineth still for Christ whom he would haue descend to hell went thither as a conquerour hell had no dominion ouer him therefore that cannot be the meaning 2. and Haymo his interpretation is as harsh who by death vnderstandeth the deuil which had dominion by his ministers as he entred into the heart of Iudas Christo permittente by the permission of Christ it is
harder to say that the deuill had dominion then death ouer Christ. 3. Origen hath an other exposition that Christ dominatum pertulerit mortis quia formam servi susceperat did beare the dominion of death because he tooke vpon him the forme of a seruant and vpon all such death hath dominion but it was not necessarie that Christ should haue died though he had taken vpon him our nature seeing he was without sinne which causeth death 4. Wherefore death is said to haue had dominion quia sponte volens se subiecit mâ—rti because he willingly submitted himselfe to death for our sinne Mart. Calvin Quest. 14. How Christ is said to haue died to sinne v. 10. 1. Hilarie lib. 9. de Trinitat thus readeth that which died died once to sinne and vnderstandeth it of Christs bodie making the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a relatiue of the neuter gender so also Laurentius Valla and Iacobus Stapulens but this would seeme to fauour the Nestorian heresie that diuideth Christs person to say that Christ died not but his bodie died and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for the coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he died as Galath 2.20 in that now I liue to this purpose Erasmus Beza 2. For the meaning Hilarie thus expoundeth Christ died to sinne quia mortuus corpore because he died in the bodie wherein was the similitude of sinne lib. 9. de Trinit so also Augustine in Enchirid. 3. Haymo thus mortuus est semel peccato id est semper he died once to sinne that is alwaies because he neuer had sinne at all 4. Some vnderstand sinne as the cause wherefore Christ died that the sinnes of the world were the cause why Christ died so Ambrose he died for sinne that is for or because of sinners serm 18. in Psal. 18. 5. But the better sense is that Christ died to sinne that is tollendo to take away sinne so Chrysostome mortuus est vt illud tollerat he died for sinne to take it away Christ died otherwise to sinne then we doe ille expiando nos amitiendo he to expiate and purge our sinnes we to leaue it Pareus Quest. 15. How Christ is said now to liue vnto God ver 10. 1. Oecumenius thus vnderstandeth he liueth to God eo quod sit Deus because he is God that is by his diuine vertue 2. Pareus thus ad gloriam Dei patris he liueth to the glorie of God his father that by his life the Church should be glorified but thus Christ liued in the dayes of his flesh both by the power of God and to the glorie of his father as our Blessed Sauiour himselfe saith Ioh. 6.57 As the liuing father hath sent me so liue I by the father 3. Neither is Christ said so to liue vnto God as we are said in the next verse to be aliue vnto God that is by the spirit of grace for so Christ liued vnto God all the dayes of his flesh 4. Chrysostome thus expoundeth it to liue to God sine fine vinere is to liue without ende that is eternally neuer any more to die 5. But not onely the eternitie of Christs life is hereby expressed but the glorie and maiestie also as Haymo interpreteth he liueth in gloriam paternae maiestatis in the glorie of the maiestie of his father as Reuel 18. And am aliue but was dead and behold I am aliue for euermore c. 6. And by this phrase is expressed the indissoluble vnion which Christ hath with God the father the Apostle hereby doth not onely signifie that he now liueth in eternall happines sed indivulse Deo haerere but is inseparably ioyned vnto God Martyr Quest. 16. Of these words v. 11. likewise thinke yee c. 1. Likewise thinke ye 1. Origen saith the Apostle vseth this word because this death which he speaketh of namely dying to sinne in cogitatione consistit non in effectu consisteth in the cogitation not in any externall effect 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari cannot be represented to the eye but is apprehended by faith 3. Haymo giueth this sense they must in memoriam reducere often bring to remembrance and bethinke themselues that they are dead to sinne so also Tolet annot 15. and Faius 4. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather collect yee gather ye it is the inference of the conclusion from the head to the members that we are certainely dead by the commemoration of his death so is the word vsed c. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we conclude Beza Pareus 2. Dead to sinne but aliue to God Some doe interpret this of the life of the Saints in the resurrection when they shall liue to God for euer neuer to die any more but the Apostle speaketh of the life of grace as the next verse sheweth 3. In Iesus Christ c. 1. Origen maketh this the sense to liue in righteousnesse holines peace is to liue in Christ because Christ is all these and to the same purpose Chrysostome he that hath obtained Christ hath receiued euery vertue and grace with him 2. Gorrhan referreth it to the imitation of Christ making the seuere parts of Christs life an example of so many degrees of our spirituall life to his conception answeareth propositum the purpose of newe life to his natiuitie our regeneration to his death our labour in dying to sinne to his sepulture cessatio vitiorum the ceasâ—ing of sinne to his resurrection answeareth nova vita iustorum the newe life of the righteous to his asscention processus virtâ—tum our proceeding in vertue to his sitting at the right hand of God gloria beatorum the glorie of the Blessed Saints 3. But here is more signified then a similitude or conformitie to and an imitation of Christ the Apostle expresseth the author and efficient cause of our dying vnto sinne and liuing vnto God namely Christ Iesus Christo auxiliante Christ helping vs Oecumen Christi opere by the worke of Christ gloss interlin per Christum mediatorem by Christ our Mediator Lyran. as the Apostle saith Galath 2.20 I liue by faith in the Sonne of God Bucer Pareus with others Quest. 17. How sinne is said not to raigne c. ver 12. 1. Chrysostome and Theodorets obseruation seemeth here to be somewhat curious that the Apostle speaketh of the raigning not of the tyrannizing of sinne the difference betweene which two is this the one is of necessitie the other is voluntarie he would not haue them willingly to submit themselues in obedience vnto sinne although it doe play the tyrant in suggesting euill thoughts and desires yet they should resist them and not suffer sinne to haue a peaceable kingdome to this purpose Theodoret But this distinction is not necessarie for the kingdome of sinne in man is a meere tyrannie the kingdome properly in man is peculiar to the spirit because sinne vsurpeth vpon them that by right are
euill but all good workes are of grace for God worketh in vs both the will and the deed Phil. 2.13 and that euen good workes which are of grace are excluded the Apostle sheweth elsewhere Ephes. 2.8 By grace are ye saued c. not of workes least any man should boast of himselfe for ye are his workemanship created in Christ Iesus vnto good workes c. 2. The Apostle indeed speaketh of the election of grace but yet the rule is generall that grace and workes in the matters of saluation cannot be matched together for he prooueth election to be of grace and not of workes by his generall axiome or proposition because that which is of grace cannot be of workes and if election be of grace and not of workes then euerlasting life also which dependeth of our election must of necessitie be of grace also Argum. 4. That which is of workes is by debt as the Apostle saith Rom. 4.4 To him that worketh the wages is not counted by fauour but by debt But God is endebted to no man therefore life eternall is not of workes because it is not by debt Answer Pererius here answereth by indistinction that there is a lawfull kind of meriting de condigno of worthines the one is perfect and absolute which presupposeth no gift of grace whereof it dependeth such were the workes of Christ which were absolutely meritorious ex rigore iustitiae euen according to the strict rule of iustice by the reason of the excellencie of his diuine nature beeing vnited in one person to his humanitie there is another kind of merit ex suppositione diuinae gratiae vpon the presupposall of diuine grace so the workes of men proceeding of grace and their free will working together are merita apud Deâ—â—â— merites with God like as naturall things though they haue that vertue and actiuitie from God are the true causes of their effects Pere disput 10. numer 53. Contra. 1. This answer ouerthroweth it selfe for if mens good workes proceed of the grace and gift of God then cannot God be any waies endebted for his owne as Dauid saith 1. Chron. 29.14 All things come of thee and of thine owne hand haue we giuen thee and the Apostle saith Rom. 11.35 Who hath giuen vnto him first and he shall be recompenced if then we might challenge any thing at Gods hands as a debt by way of recompence we must first giue vnto him 2. There is not the like reason of naturall and supernaturall things the naturall causes haue their vertue at once from God and then they afterward worke according vnto that nature and propertie wherewith they were once endued but in supernaturall the grace of God is necessarie ad omnes actus to euery act as the horse when he goeth of his owne accord is the naturall cause of his going but the order that directeth him is the cause of his going in the way and of his going to such a place so grace is the cause of our well doings we concurre indeed as naturall causes of the action but the goodnes of the action is onely from God 3. God then is not endebted vnto man for the merite of his worke neither in iustice in respect of vs is he bound to recompence vs but yet he is another way endebted in respect of his promise and so it is iust with him in regard of his word and promise to performe that which he hath promised which promise he made onely of his free grace and this point is touched also by Pererius praesertius vero adiuncta Dei promissione de remunerandis c. especially the promise of God being adioyned for the rewarding of the good workes of the righteous c. in regard of this promise we graunt which is meerely of grace not for the merite of the worke the Lord worketh himselfe a voluntarie debter of eternall life Argum. 5. The Apostle saith Rom. 8.18 That the afflictions of this present life are not worthie of the glorie which shall be shewed c. here he euidently sheweth that our workes are not meritorious or worthy of eternall life Answer Pererius here also thus distinguisheth that workes may three wayes be considered in respect of the naturall cause as they proceed from mans freewill in respect of the matter wherein they are expressed and the time of continuance which are but temporall and for a time and thirdly as they are wrought in vs by the grace of God in the two first respects they haue no cause of merit but in the third conuenientem habent proportionem equalitatis dignitatis c. they haue a fit proportion of equalitie and worthines with the reward of eternall life thus Pere disput 11. Contra. 1. The verie scope of the place taketh away this distinction for the Apostle v. 17. saith If we suffer with Christ c. he speaketh of such sufferings and afflictions as are endured for Christ which are the workes of grace for a man of himselfe without grace cannot suffer for Christ therefore euen good workes as they proceed in vs of grace are not meritorious or worthy of eternall life 2. Good workes are so farre from beeing meritorious causes of eternall life that they are not alwaies and in all causa sine qua non the cause without the which we cannot attaine vnto life as in infants and in them which are of yeares though without good workes they cannot be saued yet good workes are rather a beginning of eternall life then the cause thereof 3. To conclude this point therefore in a merit there must fowre things concurre 1. it must be a free seruice which we otherwise are not bound vnto 2. it must be of our owne 3. it must be perfect 4. it must be proportionable to the reward But our workes faile in all these 1. we can performe nothing vnto God but that we are alreadie bound to doe 2. neither haue we any good thing of our owne which we haue not receiued 3. and our best workes are imperfect 4. and betweene our temporall seruice and an euerlasting reward there is no proportion therefore we cannot merite See more hereof Synops. Centur. 4. er 79. 6. Morall obseruations Observ. 1. Of perseuerance v. 4. So we also walke in newnes of life Origen hence well collecteth that this newnes of life semel facta non sufficiat once done sufficeth not ipsa novitas innovanda est this newnes must still be renewed from day to day as the Apostle saith 2. Cor. 4.16 our inward man is renewed daily for as that which waxeth old is euery day oulder and oulder so that which is new must continually be renewed otherwise it ceaseth to be new so that we must walke on still perseuere and encrease in this newnes of life Observ. 2. Of the continuall strife with sinne v. 13. Neither giue your members weapons The Apostle vsing this phrase of weapons sheweth that there is a warre in vs some fight for sinne and make their members weapons
are not inheritors as Abraham gaue gifts vnto his other sonnes but left the inheritance to Izaak but here all the sonnes of God are heires 2. Haymo observeth that here an inheritance is confirmed in the death of the father but God dieth not though now he seeme to be absent from vs and afterward when we are admitted to our inheritance we shall see him as he is gloss ordinar and yet Christ dying left vs as an inheritance his peace but this is most strange that here the heire must first die and be mortified before he can come to the inheritance whereas in the world he dieth that leaueth the inheritance 3. And among men the inheritance must be deuided into parts if all the sonnes be heires but here tota habetur à quolibet bono the whole inheritance is enioyed of 〈◊〉 one admitted thereunto though not alike but in degrees Lyran. 4. â—nd this our inheritance is not limited as the Apostle saith all things are yours 1. Cor. 3.21 whether things present or to come for the present Christ hath left vs his peace my peace I giue vnto you and he hath left vs his Testament as his will that we should beleeue it Haymo who further sheweth how we shall be heires with Christ both of his glorie for when he appeareth we shall be like him 1. Ioh. 3.3 and of his dominion and power as he promiseth his Apostles that they shall sit vpon twelue seates and iudge the twelue tribes of Israel Matth. 19. And this prerogatiue shall not be giuen onely to the Apostles but euen the Saints shall iudge the world as the Apostle sheweth 1. Cor. 6.3 Par. This twofold inheritance of Christs glorie and dominion is well touched by Origen Christus non solum in partem haereditatis sed etiam in consortium potentiae adducit Christ doth bring vs not only into a part of his inheritance but into the fellowship of his power But whereas Christ onely is named to be heire I will giue the nations for thine inheritance Psal. 2. we must vnderstand that he onely is the naturall heire beeing the onely begotten sonne of God but we are heires by adoption and grace and so are admitted to be heires with Christ. 5. But here Chrysostom hath an harsh note that the Iewes vnder the lawe were not heires as our Sauiour saith Matth. 8. that the children of the kingdome shall be cast out whereas our Sauiour there speaketh of the hypocrites and false worshippers among the Iewes not generally of all as there are also among Christians many hypocrites and false children that shall neuer be heires And the Apostle in saying Galat. 4.1 The heire as long as he is a child differeth nothing from a seruant c. euidently sheweth that euen the faithfull vnder the lawe were heires though kept vnder the ceremonies and rudiments of the lawe for a time as children that shall be heires vnder tutors and gouernours Quest. 22. How these words are to be vnderstood if so be yee suffer with him 1. They which followe the Latine translation here si tamen c. yet if or if notwithstanding we suffer with him doe thinke that our sufferings are the cause of our glorie afterward so Stapleton and the Rhemists inferre that as Christs passions were a cause of his glorie so is it in his members but the Apostle remooueth this conceit inferring in the next verse That the afflictions of this life are not worthie of the glorie c. but betweene the cause and the effect there is a worthinesse and a due proportion See further hereof among the controversies following 2. Ambrose whom Calvin and Beza followe thinke this is required as a condition that they which looke to be glorified must first be partakers of Christs suffrings and so our suffrings are necessarie as a condition and the way wherein we should walke and as a 〈◊〉 of our obedience not as a cause this sense may safely be admitted And here a difference is to be made between the legall conditions and Euangelicall for there 1. the condition requireâ— was exactly to be performed and a perfect obedience was required to satisfie the lawe but in the Gospel our willingnesse and godly endeauour is accepted in Christ though we come short of the precept 2. there the reward could not be had without the condition performed here though if time and place serue we must shewe our obedience yet in some cases the promise is had without the condition as the theefe vpon the crosse was saued without any such condition of obedience 3. the obedience of the lawe was exacted as a cause of the reward propounded but in the Gospell it is necessarie onely as a fruit of our obedience the cause is the mercie of God and his gracious promises in Christ. 3. Chrysostome will haue the Apostle to reason here from the greater to the lesse that if God did so much for vs when we had done nothing at all much more will he reward vs if we suffer for him 4. But here I subscribe rather to Pet. Martyr who thinketh that the Apostle maketh mention here of the suffrings of the Saints because they are argumenta indicia arguments and tokens that they are the heires of God for in their constant suffrings they haue experience of the power and goodnesse of God whereby they are kept and preserued vnto saluation Pareus indifferently followeth this and the second interpretation Quest. 23. How we are said to suffer together with Christ. 1. Not in compassion onely toward the suffrings of Christ but by imitation in beeing partakers of the like afflictions must we suffer with him Erasmus 2. Neither doe the Saints by the merit of their suffrings attaine vnto the kingdome of heauen as Christ did by his as the Rhemists here note but we must suffer with Christ onely to shewe our obedience and conformitie to our head 3. Nor yet is it enough to suffer for many are punished for their euill doing and there are that will endure much in the world vpon vaine-glorie but our suffrings must be for righteousnes sake as Christs were 4. And herein must our suffrings be like vnto Christs that as he yeelded himselfe to the death of the crosse 1. both to shewe his obedience vnto the will of God 2. and to take away our sinne so we likewise in our afflictions should shew our obedience because so is the will of God and that we thereby should seeke to mortifie sinne in vs Mart. 5. Now the passions of the Saints are of two sorts they are either internall in mortifying the lusts of the flesh or externall in suffring persecution and trouble for Christs sake 6. And as we suffer with Christ when we beare the like rebukes for the truth as he did so also Christ suffereth in vs and together with vs the afflictions of his members he taketh to be his owne as he said to Saul why persecutest thou me Quest. 24. Of the meaning of the 18.
verse I count that the afflictions c. 1. I count not I thinke as the vulgar Latine the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not an opinion which is vncertaine but a due value and estimation of the thing as Erasmus well observeth here quasi subducit rationem he doth as it were cast vp his account that the afflictions of this life are nothing answearble to the glorie to come so also Beza by the like vse of this word elsewhere as c. 3.28 c. 6.11 will haue it here to signifie perpendere to weigh consider c. 2. The afflictions or passions the Apostle giueth instance rather of the afflictions of the Saints then of their vertuous workes and actions because they are more painefull Perer. and the Apostle applyeth this comfort in regard of those times when there were great persecutions for the name of Christ. 3. Of this present time if not the afflictions of those times when the greatest persecutions were for Christ were worthie c. much more of any other time Gorrhan and he meaneth all the afflictions of this life present not onely which the Martyrs suffered but if it were possible for any to beare all Iobs afflictions and whatsoeuer torments si his possunt esse graviora if there could be any greater they should not be worthie of that glorie Origen Haymo and hereby is also signified finiri cum vita that these afflictions are ended with the life Perer. 4. Are not worthie the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Beza here refuseth the common interpretation condigna condigne or worthie and readeth non sunt paria are not equall because the word signifieth the equalitie and like weight of such things as are weighed in a ballance together so also Faius likewise Calvin thinketh that the Apostle here speaketh not de dignitate of the dignitie or worthines or price of our sufferings but onely of their condition and qualitie that they are nothing beeing compared to eternall life But I rather with D. Fulke and Pareus thinke that this is a pregnant proofe against the Popish opinion of merits tollit omne meritum condigni it taketh away all merit of condignitie for if the suffrings of the Saints neither for qualitie nor quantitie are proportionable to the glorie of the life to come it followeth necessarily that they are not worthie And the Romanists also contend that the Apostle here treateth not de merito operum of the merit of our workes Tolet annot 17. but onely sheweth that in respect of the lightnesse and shortnesse of our sufferings there is no comparison betweene them and the glorie to be reuealed in this point therefore it is better to dissent from them 2. Likewise we must here take heede of a corrupt glosse of Caietans who thus noteth that the Apostle saith not they are not worthie ad poenas temporales pro peccatis remissis luendas in respect of the temporall punishment due vnto our sinnes that are remitted for that is not true Iob saith the contrarie that his calamitie was greater then his sinnes Iob. 6.1 but he saith onely they were not worthie of the glorie for 1. the Latine text which Caietan followeth readeth thus corruptly I would my sinnes whereby I haue deserued wrath and my calamitie which I suffer were waighed in a ballance this as the sand of the sea would appeare heauier whereas the true reading is this I would my griefe or indignation that is perplexitie of minde arising of his troubles were well waighed and my miseries were laid together it would now be heauier then the sand of the sea where is no mention made at all of sinne 2. in this reading there should be little lesse then blasphemie vttered against the iustice of God that Iobs afflictions exceeded his sinnes 3. Neither is there any punishment remaining for sinne once remitted 5. Of the glorie 1. Chrysostome here noteth that the Apostle describeth the ioyes of heauen by that thing which is most desired here namely glorie he saith not of the rest to come for there may be rest where there is no glorie but where glorie is there is rest Origen also here obserueth that in this present life consolation is ministred to the Saints secundum mensuram passionum according to the measure of their suffrings to which purpose he alleadgeth that place 2. Cor. 1.5 As the suffrings of Christ abound in vs so our consolation aboundeth thorough Christ but the glorie to come is not giuen secundum mensuram c. according to the measure of our suffrings but farre beyond thus Origen here 6. Which shall be reuealed Origen here obserueth well that there is gloria revelata glorie alreadie reuealed revelanda and to be reuealed so Chrysost. although this glorie be also at this present iam tamen abscondita yet it is now as hid as the Apostle saith our life is hid with Christ in God but when Christ which is our life shall appeare then shall we appeare with him in glorie 7. In vs or toward vs 1. They which reade in vs some referre it to the glorie of the bodie the iust then shall shine as the Sunne Haymo some to the knowledge of the mind Origen some to the cleare vision which we shall haue of God Perer. and he saith in vs that is the righteous to the wicked this glorie shall not be reuealed gloss interlin and hereby he maketh a difference betweene man and other creatures for man shall first be glorified and then other creatures whereof he speaketh immediately after 2. but the words are in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie erga nos toward vs Chrysostome Mart. Vatab. Gen. B. L. Quest. 25. Wherein the suffrings of this life are not proportionable and so not worthie of the glorie to come 1. Passiones sunt paruae our suffrings here are but little â— Pet. 5.10 After that ye haue suffered a little but the glorie of the next life shall be exceeding great as 2. Cor. 4.17 it is called a most excellent c. weight of glorie 2. Pancae sunt they are but fewe in respect of the varietie and multitude of ioyes in the kingdome of God Psal. 16.11 In thy presence is the fulnes of ioy and at thy right hand there are pleasures 3. Brèves they are but short as the Apostle saith Affliction is for a moment but the glorie shall be eternall 2. Cor. 4.17 4. They are mixtae gaudio mingled here and allayed with comfort as 2. Cor. 1.5 At our suffrings abound so our consolation aboundeth c. but there shall be glorie without any mixture of griefe Reuel 21.4 God shall wipe all teares from their eyes 5. Our sufferings are obligatae debitae are a due debt in respect of our sinnes there is not any crosse but it is iustly laid vpon vs for sinne Psal. 32.6 thou forgâ—nest the punishment of my sinne but euerlasting glorie is the free gift of God it is not otherwise due but by the
grace and mercie of God it is the gift of God Rom. 6.23 6. Passions here are communes common to good and bad therefore S. Peter would not haue any suffer as an euill doer 1. Pet. 4.15 But the glorie to come is onely promised to the righteous it is called the libertie of the sonnes of God v. 21. 7. And to conclude to put all these together the afflictions of this life are nothing comparable to the glorie of the next neither in qualitie nor quantitie for the qualitie the sorrowes of this world cannot be so great as the ioyes of the next and for the quantitie they are but short and light Quest. 26. How the Creatures are said to waite and to be subiect to vanitie and to be deliuered c. and to grone v. 19 v. 23. 1. Chrysostome well obserueth that here the Apostle throughout saineth a certaine person of the creatures giuing vnto them affections as well desire hope sorrow greeuing as the Prophets doe sometime bring in viniam lamentantem the vineyard wayling the mountaines howling and lamenting and here the Apostle by this patheticall and emphaticall description of the generall desire and hope of the creatures to be deliuered from the bondage of corruption encourageth and hearteneth the Saints with patience to endure affliction vpon hope of their deliuerance 2. First he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest desire of the creature expecteth which word Theophylact interpreteth anxiam expectationem the carefull expectation so Calvin Martyr Ambrose frequentem the continuall expectation Hilarie long inquam a desire a farre off the word properly signifieth erecto capite expectare to expect with putting forth of the head the word is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an head Beza and so the Syrian interpreter oculos intendit the creature expecteth and setteth the eyes as earnestly looking and beholding and whereas he saith the expectation of the creature expecteth that is an Hebrew pleonasme to expresse the continuall desire and expectation of the creature Now there is a twofold expectation or desire of the creature one naturall as for the earth and trees to bring forth fruit and this propension and inclination they haue by nature there is another supernaturall desire as when any thing tendeth to an end aboue the naturall constitution as the corruptible bodie to the state of incorruption in the resurrection and so the creatures are said to expect when the sonnes of God shall be reuealed not that they haue any sense or knowledge who are the sonnes of God but then they expect their owne libertie from the bondage of corruption when the glorie of the sonnes of God shall be made manifest 3. The nature is said to be subiect to vanitie 1. which is not simply to be vnderstood of corruption as Chrysostome expoundeth for neither are the heauens of a corruptible nature as other things nor yet should the elements haue beene incorruptible though man had not sinned seeing they were to serue for the generation and procreation of things which cannot be done without corruption Tolet annot 15. 2. And Origens speculation is vaine who vnderstandeth this vanitie to be the bodies into the which the soules which were before were detruded lib. 1. perearch c. 7. And Erasmus conceit is somewhat too curious that interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanitie frustrationem the deceiuing or disapointing of the creature which saileth of that end at the which it aymeth namely immortalitie in multiplying one individuum particular by another but it misseth of that end 4. wherefore by vanitie is vnderstood the fraile condition of things which is much degenerated since the creation both in the heauens and the earth and in the elements and they doe looke to be restored againe to their perfit estate Beza 4. Not of it owne will 1. not signifying thereby as Theophylact that all things were made by the prouidence of God not virtute sua by their owne power or vertue 2. neither is it spoken comparatiuely because they looke for a better estate and so are said not to will that which is worse Pere 3. but this their vanitie is contra naturalem propensionem against their naturall inclination for euery thing by nature would decline and shunne the corruption thereof God made all things perfite in the beginning but by mans sinnes euen according to the ordinance of God all things were subdued to vanitie Pareus 5. Vnder hope not that there is any hope in the creature but the Apostle ascribeth vnto them figuratiuely humane affections and here hope is taken for the thing hoped for as where it is said in the Psalmes the Lord is my hope Tolet annot 10. hereby onely is expressed the excellencie of that state to the which the creatures shall be restored 6. Into the glorious libertie c. 1. Theodoret referreth it to the time when the sonnes of God shall be glorified and so Ambrose readeth in libertate in the libertie of the sonnes of God that when the sonnes of God shall enioy their libertie then the other creatures shall be freed from their corruptable estate 2. Chrysostome interpreteth propter libertatem they shall be deliuered from the bondage of corruption because of the libertie of Gods children as for mans cause they were enthralled so for mans cause they shall be enlarged 3. But here more is signified that the creatures also though they shall not be partakers of the glorie yet they shall haue a more perfect estate Calvin 7. Euery creature groueth c. which neither with Origen can be vnderstood of the Angels for they are not subiect to greefe or groning 2. neither is it to be referred to men as Augustine whose opinion shall be examined in the next question 3. but here the Apostle continueth the former figure called prosopopeia ascribing vnto the vnreasonable and senselesse creatures a kind of sense and feeling of their miserie and longing desire to be easied from it as a woman that trauaileth Par. Quest. 27. What creatures the Apostle here speaketh of 1. Origen in one exposition by the creature vnderstandeth the soule of man which it subdued to vanitie by reason that it is enclosed in the bodie and is constrained to serue vnto the necessities thereof and else where he hath yet a more straunge conceit which is mentioned before qu. 27.3 that the soules hauing an existance before the bodies are subdued to vanitie beeing ioyned to the bodies But the Apostle by the creature vnderstandeth a distinct thing from man and therefore not the soule as he inferreth v. 25. not onely the creature but we also c. 2. Origen hath another application by the creature vnderstanding the Angels and Arâ—angels which are set ouer nations and are presidents of battels and other affaires and so are subiect to vanitie in respect of the temporall affaires of this life wherein they are emploied and P. Mar. sheweth how in a tolerable sense the angels may be said to be subiect to vanity in respect of
their employments about things of the world Theodoret and Ambrose doe vnderstand part to be spoken of the sensible and visible creatures vnto the 22. v. where because the Apostle addeth a terme of vniuersalitie euery creature groneth here they also include the Angels who as they are said to reioyce ouer them that repent so they are greeued at the vngodly But Augustine reiecteth this interpretation vpon this reason because the Apostle saith that the creature is subiect to vanitie and shall be deliuered from the bondage of corruption and groneth which things de excellentibus illis virtutibus credere nefas est to beleeue of those excellent vertues and powers were a wicked thing yet Augustine endeth with a quaere whether these things may in any good sense be vnderstood of the Angels as they doe helpe our infirmitie and so may be said to be like affected with vs Augustine in hanc epistol numer 50. But Thomas absolutely refuseth this interpretation vpon this reason because in the next world the Saints shall be like the Angels and therefore the Angels cannot in any sense be said to be subiect to vanitie or to grone seeing we when we shall be like the Angels shall be exempted and free from all such things 3. A third exposition there is by the creature to vnderstand man and either the righteous and iust man onely or man in generall both righteous and vnrighteous the first sense followeth Gregorie nolens seruit mutabilitati corruptionis he against his will is subiect to this mutable and corruptable estate wayting with patience vntill the time come when he shall be deliuered from the bondage of corruption Greg. lib. 4. moral whom Caietanus and Catharinus follow So also Hugo Card. Gorrhan But the Apostle saying afterward and not onely the creature but we also which haue the first fruits of the spirit doe sigh in our selues so that the Apostle distinguisheth the creature wherof he speaketh from the sonnes of God which haue the first fruits of the spirit neither will it satisfie to say that the Apostle maketh two degrees of righteous and iust men one that hath attained a more excellent degree which haue receiued the first fruits of the spirit and are called the sonnes of God such as the Apostles were the other which are not so perfect yet they also shall be deliuered from the bondage of corruption as well as the other Haymo for the Apostle by the Sonnes of God generally vnderstandeth all the faithfull so many as shall be heires of saluation as he inferreth v. 17. If children then also heires 4. Augustine vnderstandeth by euerie creature man in generall that partaketh with the nature of euerie creature he hath vnderstanding with the Angels sense with bruit beasts and hath a vegetatiue life with plants and man as he is taken naturally shall be deliuered from the bondage of corruption that is such as doe not yet beleeue shall be called to the faith and they shall also be the sonnes of God to this purpose Augustine lib. 83. quest c. reuealing of the sonnes of God as the Apostle saith here of the creature v. 19. 5. The most generall and receiued interpretation is by the creature to vnderstand corporalia irrationalia things corporall vnreasonable comprehending the heauen and stars with the earth together with living creatures of all sorts trees and plants Thus Ambrose vpon this place epist. ad Horontion to him consent M. Calvin interpreting this place depecudibus plantis of beasts and plants with other creatures so also Pet. Martyr Faius Pererius But this exception may be taken against this sense because the bruit creatures which now onely serue for our necessarie vse shall not be partakers of the glorie of the Sonnes of God there shall then be no vse of them probabile est abolendas esse it is probable that they shall be abolished 6. Therefore it remaineth that we vnderstand here by the creature onely in animata insensata the things without life and sense as the heauens and elements and the earth with the things therein Chrysostome so Oecumenius also vnderstandeth sensu carentem creaturum the creature that wanteth sense so Beza saith that by the creature is signified mundi machina coelesti elementari regione constans the frame of the world consisting of the celestiall and elementarie region so also Rollach Bucanus loc 37. quest 8. Pareus seemeth also to include the bruit beasts yet he thinketh they shall be abolished Tolet also vnderstandeth sensibiles vniversi partes the sensible parts of the whole world the heauens the starres the elements and earth of the same opinion with Chrysostome are Ireneus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat And in this sense all things will agree that these creatures are subiect to vanitie and doe as it were groane vnder the bondage of corruption and shall be restored to the glorious libertie of the sonnes of God the onely doubt is because afterward v. 22. the Apostle addeth a particle of vniuersalitie euerie creature and so it should seeme that the Apostle excludeth no creatures at all But why the Apostle there saith euerie creature shall be shewed qu. 33. following Quest. 28. Of the servitude of corruption whereunto the creature is subiect and wherefore 1. Their observation is somewhat curious that take this to be the vanitie and mutabilitie to the which the heauens are subiect because whereas in the beginning the Sunne was to keepe his course in the equinoctiall onely for then there should haue beene a continuall spring and indifferent temper without either parching heate or pinching cold now the Sonne hath changed his course and runneth in the oblique circle of the Zodiake c. But this is not so for seeing the Sunne and Moone were appointed in the creation to distinguish the seasons and times of the yeare this could not be if the Sunne in following the declining circle of the Zodiake by approaching and remoouing did not make some inequalitie of daies and difference of seasons Faius 2. Chrysostome sheweth how the earth is now cursed to bring forth thistles and the heauens also shall waxe old as doth a garment Psal. 102. and shall be changed into a better mould whereunto further may be added that the Sunne and Moone haue their eclipses the skie is cast ouer with clouds the starres with euill influences doe infect the ayre the ayre is oftentimes vnholsome and pestiferous the earth is stricken with barrennes and becommeth vnfruitfull Pareus adde hereunto that demonstration of the Preacher Eccles. 1. how he giueth instance of the vanitie of all things in the Sunne that riseth and setteth and runneth about where he beganne the winds goe in a circuite from the South to North and thither againe so the riuers runne into the Sea and out of the Sea to their springs and fountaines againe And thus the creatures are in continuall labour as Elihu saith to Iob c. 37.11 He maketh the clouds to labour or he
are many called which are not iustified nor ordained vnto salvation Answ. Origen here propoundeth a good answear videtur mihi vocationis quaedam differentia c. there seemeth vnto me to be a certaine difference of callings c. but Origen proceedeth not well in the explication of this distinction some saith he are called secundum propositum boni according to their good purpose but some are called that haue no such good purpose at all whereas the difference of callings is not in the purpose of the heart but in the grace of God which maketh vnto some their calling effectuall which some wanting that grace doe resist and disobey so Haymo interpreteth well quos vocauit per gratiam whome he called by grace There is then an externall calling onely without the inward worke of grace and with this election is not alway ioyned there is beside an inward effectuall calling by grace concurring with the outward and this necessarily followeth predestination and this the Apostle speaketh of here 3. Obiect Whom he calleth he iustifieth c. Hence it will followe nihil culpae habere c. that there is no fault in them which are not iustified because they are not called Ans. Origen answeareth that iustification non ex sola vocatione pendet doth not depend onely of vocation but from the desire which men haue vnto their saluation whereby their vocation it made effectuall but this is dangerous to make the efficacie of ones calling to depend vpon his owne will and desire and it is contrarie to the Apostle it is not in him that willeth or in him that runneth but in God that sheweth mercie Rom. 9.16 The better answear is 1. that no man that is called outwardly by the preaching of the word and yet thereby is not conuerted vnto God can excuse himselfe seeing he resisteth the grace of God offered 2. in that God giueth more grace vnto some then to others whereby their calling is effectuall no other reason can be giuen thereof then the good pleasure of God and we must not dive too deepe into Gods secrets to knowe a reason of his doings 4. Obiect But why doth the Apostle omit sanctification ioyning vnto iustification glorification the answear is that sanctification must be vnderstood and it is here by a synecdoche included in iustification as the more principall yet otherwhere the Apostle expresseth them both as 1. Cor. 6.11 But ye are sanctified but ye are iustified Pareus 5. Obiect But why doth the Apostle speake as of a thing alreadie past and done he hath glorified whereas the glorification of the Saints is yet expected 1. Origen answeareth that there is a double kind of glorie one quam iustificati in vita praesenti c. which the iustified doe enioy in this life present an other quae speratur in futura which is hoped for in time to come 2. some answear that it is true of many of the Saints that they are now glorified in heauen But the Apostle speaketh in generall of all that are iustified by Christ not of some onely 3. therefore I preferre Haymo his solution who saith it is the manner of Scripture sic narrare futura tanquam praeterita to speake of things to come as alreadie done and past because of the certaintie of them Quest. 49. Of the difference betweene the purpose or counsell of God his preference and predestination Seeing the Apostle here mentioneth these three together v. 29.30 it shall not be amisse briefely to shewe the difference betweene them 1. The purpose of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. hath other names beside in Scripture as his determinate counsell Act. 2.23 the good pleasure of his will Ephes. 1.4 and the counsell of his owne will Ephes. 1.11 2. the purpose of God and his prouidence differ for the one is generall concerning the gouernement and disposition of all things in the world the other specially concerneth the state and condition of men but more distinctly the purpose of God is taken three wayes 1. generally it signifieth the counsell of God for the administration of all things in generall as Ephes. 1.11 He maketh all things according to the counsell of his owne will and in this sense the prouidence and generall purpose of God are all one 2. it is taken for the counsell of God in electing of some and reiecting of others as Rom. 9.11 That the purpose of God might remaine where the Apostle speaketh of the election of Iacob and the reiection of Esau. 3. it more specially signifieth the counsell of God touching the saluation of the elect as it is taken here v. 28. called of his purpose 2. Concerning the prescience of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. this difference there is betweene the knowledge of God and his prescience or foreknowledge the knowledge of God is not onely extended to the things which are haue beene or shall be but euen vnto the things which neuer were neither shall be but his prescience is onely of those things which shall haue a beeing 2. Gods prescience is taken two wayes either for his generall foresight not onely of those things which the Lord himselfe intendeth to doe but euen of the euill which be decreeth to suffer to be done and thus as well the reprobate are foreseene of God as the elect in this sense the Apostle saith Act. 15.18 From the beginning of the world to the end the Lord knoweth all his workes secondly it signifieth not the simple and absolute knowledge of God but his liking and approbation of that which he knoweth as 2. Tim. 2.19 The Lord knoweth who are his and thus S. Paul vnderstandeth Gods prescience here those which he knewe before he predestinate v. 26. 3. out of this prescience and approbation of God proceedeth his election that vpon whom he casteth his loue and affection he electeth and selecteth them from the rest whom he leaueth to themselues as S. Peter ioyneth them together 1. Pet. 1.2 Elect according to the foreknowledge of God 3. Concerning predestination called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. it is taken either generally for the determination of God touching the saluation of the elect and the condemnation of the reprobate as Fulgentius defineth predestination est praeparatio operum Dei c. it is a preparation of the workes of God which in his eternall counsell he decreed to doe to shewe his mercie or his iustice in in this sense it is found in Scripture Pareus though there be other words equiualent as some are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreordained to damnation Iud. 4. and the vessels of wrath are said to be prepared to destruction Rom. 9.22 Gryneus Or predestination is taken more specially for the decree and appointing of such as are elected vnto euerlasting saluation as Augustine defineth it to be praeparatio beneficiorum Dei c. The preparing of the benefits and mercies of God whereby they are most certainly deliuered that are deliuered and the ordinarie glosse defineth
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
of merit is an act of iustice and iustice is a kind of equalitie where there is no equalitie there is no iustice and so no merit Thom. in 1. secund qu. 114. ad 1. 4. If the sufferings of this life are neither in quantitie nor qualitie proportionable to the glorie which shall be reuealed then can they not be meritorious for betweene the merite and reward there must be a proportionable equalitie and an equall proportion Notwithstanding then all these cauillous answers this place of the Apostle that the sufferings of this time present are not worthie of the glorie is verie pregnant to ouerthrow the merite of the sufferings and other workes whatsoeuer of the Saints in respect of the reward of euerlasting life Controv. 13. That hope iustifieth not v. 24. We are saued by hope by this place both the Rhemists here in their annotations and Pererius numer 82. doe inferre that faith doth not onely iustifie but that hope and charitie doe iustifie as well as faith as here the Apostle saith we are saued by hope Contra. This cauill may diuersely be remooued 1. by beeing saued the Apostle vnderstandeth not to be iustified for our iustification is presently had and possessed but by saluation he signifieth the perfection and accomplishment of our redemption and adoption in Christ therefore they would deceiue vs by the homonymie and diuerse takings of the word to be saued sometime signifieth to be iustified Tit. 3.5 but so it is not here 2. We must vnderstand the Apostle to speake of hope as ioyned with saith hope hath relation to faith by the which we are iustified freely D. Fulk And when as these things as our iustification saluation are ascribed to hope or charitie we must so take it that the manner of our iustification is shewed not by the causes but by the effects like as then in the will we looke to the foundation in a tree to the roote so when the Scripture setteth forth any commendation of hope and loue we must looke vnto faith from whence they spring and without the which they cannot stand Mar. 3. The Apostle doth not here treat of the cause of iustification sed quo fulcro in ea iustitia sustentemur quae nobis per fidem obtingit but by what prop we are sustained and vpheld in that righteousnesse which happeneth vnto vs by faith Gualter so that hope is not the cause of saluation but it is as the way and meanes whereby saluation begunne in vs by faith is brought vnto perfection Controv. 14. Whether hope doth relie vpon the merite of our workes The Master of the sentences affirmeth lib. 3. sperare sine meritis non spem esse sed praesumptionem that to hope without merits is not hope but presumption so also Gorrhan illud quod ex meritis patienter expectatur c. that which is patiently expected by merits is most certainely had and obtained of God they reason thus Argum. 1. S. Paul affirmeth that patience bringeth forth experience or triall or probation and experience hope Rom. 5.4 if hope then arise of our patience and experience it hath dependance of our workes Ans. 1. It is euident that Saint Paul doth not in that place make his gradation by the causes for tribulation is not the cause of patience seeing many by tribulation are driuen to despaire but the Apostle onely setteth downe the order of those instruments which the spirit of God vseth to worke hope in vs thereby 2. and properly hope causeth patience not patience hope for the Martyrs if they were not thereto enduced by hope could neuer endure such vnspeakeable torments like as the Marchant would neuer put himselfe into such daungers by Sea if the hope of gaine mooued him not thereunto and so S. Iames sheweth that the probation and triall of our faith bringeth forth patience c. 3. faith beeing tried and prooued by affliction worketh patience and faith bringeth forth hope 3. yet we denie not but that as hope originally causeth patience so by our patience and experience our hope is also the more strengthened and confirmed Now on the contrarie that it is but a weake and indeed a false hope which dependeth vpon workes it is thus euident 1. because by this meanes hope should be contrarie to faith which iustifieth a man freely without relation to his workes if hope then should be tied to the condition of workes it should be opposite to faith 2. our workes are imperfect if hope be built vpon an imperfect and vncertaine ground it can haue no certaintie in it selfe 3. Some are conuerted to God hauing no good workes as the theefe vpon the crosse yet he had hope in Christ praying vnto him to be remembred in his kingdome Controv. 15. Against the naturall power and integritie of mans will v. 26. We know not what to pray as we ought this ouerthroweth that error of the Pelagians who ascribed vnto man power by nature to keepe the law of God but how can this be seeing a man cannot tell how to pray as he should if he be not ayded by the grace of Gods spirit he must needes come short of keeping the law that faileth in this principall part of Gods seruice namely prayer for if a man know not of himselfe how to pray and so cannot serue God as he ought he faileth in a cheef part of the law of God And wheras there are three degrees in the proceeding of euery action the thought conceiueth the wil consenteth the act work persiteth none of al these are in mās power not the first we are not able of our selues to thinke any thing and it is God which worketh both the other namely the will and the deed Phil. 1.13 And as these places doe exclude this heresie of the Pelagians who extoll the power of nature altogether so also they ouerthrow the error of the Semipelagians the Papists who ioyne freewill and grace as workes together Controv. 16. That predestination dependeth not vpon the foresight of faith or good workes v. 16. Those whom he knew before he also predestinate Chrysostome and other Greeke expositors following him as Theophylact Theodoret Oecumenius hence inferre that Gods prescience is the cause of predestination praeuidet Deus c. God first foreseeth who are meete and worthy to be called and then he doth predestinate them so also Ambrose and Heirome in their Commentaries vpon this place doe interpret that to be the purpose of God whereby he decreed to call vnto the faith those whom he foresaw would beleeue Lyranus saith that Gods prescience is praeambulum ad praedestinationem a preamble and as an inducement to predestination The Lutherans doe somewhat incline vnto this opinion as Osiander in his annotation here quos antequam nascerentur c. praeuidit c. whom in his infinite wisedome he foresaw such as should please God c. The moderne Papists are not here all of one opinion The most learned among them doe affirme election by grace ante
omnium operum prouisionem before the foresight of any workes Bellar. lib. 2. de grat c. 10. and Pererius is of the same iudgement disput 22.23 vpon this chapter but our Rhemists are more grosse in this point they say that Christ hath not appointed men by his absolute election c. without any condition or respect of their workes Hebr. c. 5. sect 7. Now this opinion that predestination is grounded vpon the foresight of faith or good workes is thus euidently confuted Argum. 1. That which is Gods worke in man is no cause in mans behalfe why he should be elected but faith and to beleeue is the worke of God Ioh. 6.29 This is the worke of God that yee beleeue c. Ephes. 2.8 By grace are ye saued through faith not of your selues it is the gift of God therefore the foresight of faith is not the cause of election 2. Argum. That which is the effect of predestination is not the cause but faith and good workes are the fruit and effect as Act. 13.48 As many as were ordained to eternall life beleeued he saith not as many as were foreseene to beleeue were ordained c. Eph. 2.4 He hath chosen vs that we should be holy it is the end and fruit of our election our holines therefore not the procuring or inducing cause 3. Argum. There is one and the same reason and manner and cause of election vnto all but some are saued without prouision or foresight of their workes as infants which die in their infancie for their good workes which are not could not be foreseene it cannot be here answered that their good workes are foreseene which they would haue done if they had liued for if one may be elected for the foresight of good workes which he might haue done by the same reason one might be condemned vpon the foresight of euill works which he might haue committed but this standeth not with the iustice of God 4. Argum. First the end is propounded then the meanes are thought of as tending to that end the meanes are no inducement to decree or set downe the end of a thing life eternall is the end the meanes and way thereunto are faith and vertuous workes these then foreseene of God could not be a motiue to decree the end 5. Augustine was sometime of opinion that although God hath not chosen the good workes of men in his prescience elegit tamem fidem in praescientia yet in his prescience he made choice of faith in exposition huius epistol But afterward Augustine retracteth this opinion lib. 1. Retractat c. 23. ingeniously confessing nondum diligenter quaefieram c. quaenam sit electio gratiae I had not diligently enquired not found out what is the election of grace which is no grace si vlla merita praecedant if any merits goe before 6. Some Popish writers haue deuised how to reconcile Augustine with the rest of the fathers and they haue found out this distinction that there are two kinds of predestination one ad gratiam to receiue grace and this they say is without any foresight of faith or works and the other is ad gratiam vnto glorie and life eternall which proceedeth from the foresight of faith and workes of this kind of predestination speake the Greeke fathers and Augustine of the other Thus Ruard Tapper Dryedon Gabriel Vasquez as they are cited and approoued by Parerius disput 24. Contra. 1. Augustine euidently speaketh of predestination to eternall life where he deliuereth his first opinion of the foresight of faith for these are his words Quid elegit Deus in eo what did God elect in him whom he did predestinate vnto life eternall 2. That is a vaine and idle distinction for predestination comprehendeth both the ende and the meanes thereunto as the Apostle saith Ephes. 1.11 in whom we are chosen when we were predestinate c. that we which first trusted in Christ should be to the praise of his glorie here both the meanes to beleeue or trust in Christ and the end euerlasting glorie are both comprehended vnder predestination 3. in this distinction there is a vaine and absurd tautologie for who would aske this question whether the foresight of grace and faith in a man were the cause that God ordained him to haue grace and faith 7. Tolet to helpe out this matter saith that the foresight of faith as a motiue vnto election and the election by grace may well stand together for here faith foreseene is not considered as a merit but as causa sine qua non a cause without the which God hath purposed not to call those which shall be saued but notwithstanding it is bene placitum the good pleasure of God not the merit of man annot 31. Contra. In this question of predestination we must distinguish betweene the decree it selfe and the execution of the decree in the execution good workes are required not as a meritorious cause of life eternall but onely as such a cause without the which life eternall cannot be â—â—ad and this we graunt but if Gods decree should arise of any such foresight it is now an inducement and motiue not a cause onely sine quae non without the which not and so Gods good pleasure should not be the first cause higher then the which the Apostle goeth not Ephes. 1.5 if the foresight of faith or good workes should induce the Lord to elect for now election should not stand vpon the will and pleasure of God but vpon the will and inclination of man Controv. 17. Against the opinion of Ambrosius Catharinus concerning predestination This Popish writers opinion is that God hath ordained all men vnto eternall life yet with this difference Some he hath absolutely appointed vnto saluation without any condition whose head is Christ and then the blessed Virgin Marie the number of those thus predestinate is certaine and none of them can perish there is an other sort of men which are ordained vnto saluation not absolutely but vnder condition of their obedience vpon the foresight of their merits and some of those come vnto eternall life some doe not of this opinion Sixtus Senensis Catharinus scholar professeth himselfe to haue beene Biblioth lib. 6. annot 248. and that he preached it for tenne yeares together and in diuerse cheefe cities of Italie till he saw the inconuenience and manifold difficulties that would follow vpon that doctrine and then he gaue ouer Contra. This opinion hath diuerse absurdities 1. it alloweth some to be saued which are not predestinate vnto life contrarie to the Scripture which onely promiseth euerlasting deliuerance and saluation vnto them which are written in the booke of life Dan. 12.1 Reuel 17.8 c. 20.12 2. It maketh Gods ordinance and decree to be vncertaine that many whom he appointeth to saluation yet are not saued 3. it maketh a diuersitie in the ordinance of God to saluation that some are absolutely elected some vpon condition onely whereas there is one end and the
shew in his vocation and calling both toward God and our neighbour so Haymo velox ad omne opus bonum swift to euery good worke this sense follow Martyr here is forbidden tarditas inadeundis muneribus slacknes in doing our dutie so also Osiander Pareus 19. Quest. The duties and properties of our loue toward God v. 11. Feruent in spirit 1. some vnderstand by the spirit charitie kindled in the heart by the spirit Tolet Faius and so interpret it of the duties of loue toward our brethren but zeale and feruencie of spirit especially is seene in matters toward God his glorie and honour is the obiect of our zeale and feruencie of spirit 2. Lyranus by spirit vnderstandeth the minde and affection but referreth it to the former precepts of loue toward our brethren 3. Origen interpreteth spirit to be the holy spirit of God we which liue sub lege spiritus vnder the law of the spirit and referreth it wholly vnto our dutie toward God in fervore spiritus calore fidei cuncta peragamus let vs doe all by the feruencie of the spirit and heat of faith 4. Basil maketh the obiect also of this feruencie to be the doing of the will of God but by the feruencie of spirit he vnderstandeth ardens studium an ardent desire and continuall diligence to doe the will of God in the loue of Christ regul brev resp 259. 5. But whereas the spirit may be taken both waies for the holy spirit and for the minde of man Peter Martyr thinketh that both here may be vnderstood so also Oleviane si spiritus Dei zelum in cordibus accenderit if the spirit of God doe kindle zeale in our hearts and that is Chrysostomes meaning when he saith si vtramque hanc flammam adeptus fueris if thou hast obtained both these flames c. that is the spirit of God inflaming the soule with charitie Seruing the Lord because there is great affinitie betweene these two words in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord there are which preferre the first reading 1. Ambrose giueth this sense that men should applie themselues wisely to the time and not â—ashly and vnaduisedly without due respect of time and place euery where and vpon euery occasion to vtter our conscience thus Paul serued the time when he circvmcised Timothie but Titus he would not be induced to circumcise and Ambrose giueth this reason why he misliketh the former reading because hauing deliuered so many precepts before wherein God is serued it had beene superfluous for the Apostle to adde this But Tolet taketh away this reason because in those daies of persecution it was necessarie to exhort the brethren to cleaue vnto God and to professe his worship notwithstanding trouble and persecution this sense of Ambrose followeth Calvin that they must accommodare se tempori accommodate themselues to the time and Pellican sciat se attemperare omnibus horâ—s euery one must know how to temper himselfe for euery season so also Gualter who expoundeth this place by that Eccles. 3. 1. that there is a time for all things 2. Some following the same reading expound it of the occasion and opportunitie that we ought to take to doe good Martyr 3. Erasmus also giueth this sense that we must beare patiently si quid pro tempore acciderit incommodi if any thing fall out for the time incommodiously 4. Origen hath an other interpretation that because the time is short they that haue should be as though they had not as the Apostle saith in the same sense Eph. 5. redeeming the time because the daies are euill But Beza giueth this reason why this reading can not be receiued at all because no such phrase is found in the Scripture to serue the time in any such sense temporizers and time-seruers rather are reprooued in Scripture then commanded The other reading then is the better which Chrysostome Theophylact Haymo follow the Syrian interpreter Hierome epist. ad Marceâ— Lyranus Beza Tolet Olevian Faius Pareus with others And according to this reading 1. Chrysostome maketh this to depend vpon the former precepts because what is done toward our brother redoundeth to God and he will reward it 2. Pareus thinketh it concerneth the masters and Lords of the world that they should consider that they haue also a Lord in heauen but this is too particular 3. Haymo maketh it an absolute precept that we should serue the Lord not be seruants to vice or our owne pleasure 4. Gryneus thinketh this sentence containeth an opposition betweene the seruice of the Gentiles which was yeelded vnto idols and the seruice of Christians which must be giuen vnto God 5. Faius taketh it to containe a secret reason why we should serue God because he is our Lord and to the Lord belongeth seruice 6. Tolet thinketh that the Apostle had relation to those times when the Christian saith was persecutoribus exposita exposed to persecution and therefore the Apostle exhorteth to the seruice of God and franke profession thereof notwithstanding those troubles 7. But I approoue rather Beza his collection which thinketh this is added to the former precepts of Christian charitie vt à monitis Philosophorum distinguantur to distinguish them from the precepts of Philosophers c. the ende whereof was vaine-glorie but these duties must be performed by Christians to the glorie of God so Pareus in omnibus Dei gloriam spectemus we should in euery thing looke vnto Gods glorie so Lyranus hoc fiat principaliter propter Deum this should be done principally for God 20. Quest. Of the remedies against the calamities of this life namely hope patience prayer v. 12. Reioycing in hope 1. Chrysostome taketh this to be added by the Apostle as an encouragement to all the former duties namely the expectation of the reward spes ad omnia audentem facit hope maketh one bold to all things Gorrhan followeth this sense 2. Lyranus maketh the coherence with the former precept of seruing God because his seruice bringeth a reward with it so also Tolet spes confirmat animas in obsequia Dei hope confirmeth the minde in the obedience of God 3. Hugo hath particular relation vnto the precept of louing our enemies which none can doe without hope of reward but that precept followeth afterward v. 14. 4. But I consent rather vnto them which take this aphorisâ—â—â— of the Apostle to be de remedijs calamitatum of the remedies against calamities which are these three following hope patience prayer Pareus so also Oleviane thinketh that the Apostle here sheweth quomodo superare debâ—amus obstacula how we should ouercome the obstacles and impediments In hope Hope is nothing els but a grace and facultie wrought in the minde by the holy Ghost whereby we hope in due time for the accomplishment of that saluation now begun which we are assured of by faith where in the nature of hope we consider the obiect of hope then the
be in effect the same for the death of sinne is the life of righteousnesse whereas the Apostle maketh a distribution of these two whether we liue or die c. and both of the dead and the quicke 2. Chrysostome vnderstandeth the Apostle to speake of euerlasting life and death vitam nostram divitias mortem damnum existimat he counteth our life riches and our death losse vnto himselfe But seeing that Chrysostome confesseth that in the next words whether we liue or die we are the Lords that à morte fidei ad mortem naturalem periransit he paseth from the death of faith to speake of the naturall death the Apostle must be so vnderstood to speake of the naturall life before for this argument thus hangeth together either we liue and die vnto God or vnto our selues not vnto our selues therefore vnto God 3. There is also a ciuill life and that of two kinds either it is taken in the good part as a man is said to liue vnto himselfe that is sui iuris is a freeman not at the command of an other or in the euill as they are said to liue vnto themselues which liue priuately and separated from the societie of others as single men solitarie persons the couetous which both liue vnto themselues not seeking the profit of any and die vnto themselues none haue any losse by their death they haue neither wiues nor children to care for but the Apostle meaneth not any such ciuill kind of life he speaketh of the naturall life and death taken after an Evangelicall sense to liue and die vnto the glorie of God 4. Haymo in one sense would haue this especially to be vnderstood of Martyrs which doe liue and die vnto God who is glorified by their life and death but the Apostle speaketh generally of all the faithfull and not of Martyrs onely as Reuel 13.14 they are said to die in the Lord which die in the faith of Christ. 5. Wherefore first it is agreed that the Apostle speaketh of the naturall life and death and then in this sense to liue vnto God comprehendeth these fowre things 1. to acknowledge God to be our Lord and that we are not our owne 2. and therefore we must seeke to doe Gods will and not our owne 3. as we beginne with Gods will so must we ende with his glorie making it the scope of our whole life and the actions thereof 4. and in all our troubles and afflictions we must put our trust in God and relie vpon his care as one that care 〈◊〉 vs likewise to die vnto the Lord is 1. to acknowledge that as we receiued our life from him so death commeth not without his sending 2. to take therefore patiently diseases and death it selfe as sent of God 3. as in our life so in our death to glorifie God and not to doe any thing whereby he might be dishonoured 4. to haue good hope and confidence in our death that God will raise vs vp to life againe Quest. 18. How Christ by his dying and rising againe is said to be Lord both of the dead and quicke 1. The Apostle maketh mention of the death of Christ his resurrection and life by the first acquisivit dominium he purchased this dominion by the second occupavit he tooke possession of this dominion 2. And although Christ had purchased this dominion in his death yet he had not the exercise of this dominion vntill he was risen againe for it is one thing Dominium esse to be a Lord an other dominari to hane rule the one is per potestatem by his power the other per potestatis exercitionem by the exercising of this power for by death was Christs soule separated from his bodie which till they were vnited againe he could not exercise his dominion perfectly as man Tolet and then a thing is said to be when it is made manifest by his resurrection his power and conquest ouer death was made knowne and so the interlinear gloss well interpreteth vt dominari intelligatur that he might be knowne to beare rule 3. And the Apostle speaketh not here 1. of that dominion which Christ hath as God for that he had before and should haue exercised still though he had not died 2. nor yet as Origen here resolueth is mention made of his death and life because Christ was an example of obedience vnto vs how to liue vnto righteousnesse and die vnto sinne and therefore he is Lord of both for this sauoureth too much of Pelagianisme to make Christ an example onely by the imitation whereof we should learne to be mortified 3. neither yet is his death mentioned to shewe this dominion to be merited for Christ merited not at all for himselfe as shall be shewed among the controversies contr 8. 4. but onely that dominion is signified which Christ purchased in redeeming vs by death as man As God he had an vniuersall dominion but as man he hath a particular dominion and right ouer vs as his inheritance purchased by his blood 4. Ouer the dead and the quicke 1. Origen vnderstandeth the spirituall life and death but the Apostle speaketh of the naturall as Christ truely died and rose againe 2. the dead are set beâ—ore the quicke to shewe Christs vniuersall dominion not onely ouer the then liuing but euen ouer the dead also that had beene liuing before Pareus 3. and he mentioneth the liuing least it might be thought that the iudgement onely in the world to come of the dead was committed vnto Christ and not of the liuing here Gorrhan Hugo 4. and whereas our Blessed Sauiour saith Matth. 22. That he is not the God of the dead and the Apostle here saith that he might be Lord of the dead and quicke they are not contrarie the one to the other for in the one place they are said to be dead according to the Sadduces sense that had no beeing at all but were vtterly perished and extinct both in bodie and soule of such the Lord is not God for he is not a God of that which is not Martyr as he is not their God as they are dead but as he purposeth to raise them to life againe but here by the dead the Apostle vnderstandeth them that are aliue in soule though dead in bodie 5. Chrysostome addeth that the Apostle here Iudaizantem pudefacit doth shame him that did Iudaize that seeing Christ had done so great things in dying and rising again for them they should not be so vnthankfull vt ad legem recurrerent as to runne vnto the law againe Quest. 13. Of the tribunall seate of Christ what it is and of other circumstances of the day of iudgement Here Origen hath a wittie discourse of the day of iudgement and the manner thereof wherein some things he saith well and he misseth as his manner is in other the summe is this which shall be reduced to these three heads which are confusedly there handled and shuffled together 1. who shall iudge
the manner and circumstances because they were not directed to a tight ende 4. Concerning the meaning of this place which we vrge against the Romanists Whatsoeuer is not of faith is sinne how it is expounded by the Papists and their exposition refelled See before quest 36. and of this whole question see cap. 2. quest 27. and controv 9. 6. Morall obseruations Observ. 1. That we ought to beare with the weake v. 1. Him that is weake in the faith receiue Like as in a familie the greater doe tender the children and young ones so Christians should cherish and foster the weake and younglings in faith not to be rash or harsh censurers of them but to beare with them in the spirit of meekenesse as the Apostle saith c. 15.1 We which are strong ought to beare the infirmities of the weake Observ. 2. Not to be austere in censuring our brethren v. 3. For God hath receiued him Our weake brother though he haue many infirmities we are not to reiect seeing God hath receiued him this maketh against those which vpon euerie slip and infirmitie are readie to censure their brethren as reprobates and cast-awayes but charitie would haue vs hope the best of the saluation of our brethren and to thinke of them notwithstanding some infirmities as receiued of God and such as for whom Christ died v. 15. Observ. 3. Of giuing thankes for meate v. 6. He that eateth eateth to the Lord for he giueth God thankes c. This sheweth what was the vse of Christians in those dayes to giue thanks before their receiuing of meat so it was the godly custome in Samuels time for the people not to eat in their solemne feasts and sacrifices till Samuel came and blessed the sacrifice and meate 1. Sam. 9.13 This holy vse was continued by our blessed Sauiour Matth. 26.27 and S. Paul exhorteth that whether we eate or drinke or whatsoeuer we doe els we should doe all to the glorie of God 1. Cor. 10.31 Observ. 4. The consolation of the faithfull both in life and death v. 8. Whether we liue we liue vnto the Lord whether we die c. As this teacheth vs to put away all securitie while we liue and to frame our liues vnto Gods glorie for as Chrysostome saith liberi non sumus Dominum habemus we are not our owne men we haue a Lord and Master whom we must serue so in our death the Lord watcheth ouer vs that although the world and all that therein is doe forsake vs yet he that liueth vnto the Lord shall die also vnto the Lord and liue for euer with him as they are pronounced blessed which die in the Lord Rev. 14.13 Observ. 5. That euery one must giue account vnto God and that all shall be iudged v. 12. Chrysostome hath here an excellent morall to shewe that all the wicked and vngodly shall be punished 1. Seeing by daily experience it is confirmed that many wicked ones are punished in this life as were the old world and the Sodomites what equitie can there be in it vt qui eadem pariter peccarunt easdem poenas non luant that they which commited the same sinnes should not suffer the same punishment non omnes hic punit vt alijs poenitentiae spatium tribuat c. he punisheth not all here to giue space of repentance vnto others neither are all punished onely there ne plerisque causa detur illius negandi providentiam least some might take occasion to denie Gods providence 2. But it will be said how can God punish for euer seeing we sinned here but a short time do we not see that in the course of humane iustice he that committed murther but once and it was quickly done is perpetually condemned to the mines and we read of a man that was lame had the palsey thirtie eight yeares which punishment was for his sinnes for Christ said vnto him sinne no more in like manner it is iust with God to punish the temporall and momentanie act of sinne eternally 3. And how is not the sinner worthie of punishment beeing so often admonished and threatned before and hauing so easie a way shewed him vnto life the Publican said but only God be mercifull vnto me a sinner quid hic sudoris quid laboris what great labour and paynes was it to doe this 4. And if there were no hell to punish the wicked neither should the deuill be punished and it should fare alike with the good and bad stabit cum Nerone Paulus Nero shall be as good a man as Paul 5. And thinkest thou then there is no hell quis daemonum hoc asseret is there any of the deuils that will say so nay they confessed there was an hell crying out to Christ commest thou to torment vs before our time how then dost thou not tremble to denie that which the deuill confesseth 6. euen among the Barbarians that haue no knowledge of God the Iudges and Magistrates bonos honorant malos puniunt doe honour the good and punish the euill and shall not God much more to this purpose Chrysostome Observ. 6. Of the tearme of the day of iudgement and what vse we should make of it v. 10. We shall all stand before the iudgement seat of Christ. Therefore euerie one ought to be exceeding carefull in this life how he walketh and to watch ouer his thoughts words and workes that he may appeare in that day with ioy S. Paul saith to the same purpose 2. Cor. 5.10 we must all appeare before the iudgement seat of Christ c. and then he inserteth v. 11. knowing the terror of the Lord we perswade c. the terror then of this day ought to perswade vs to walk circūspectly Origen here well saith quisuam est qui se ata decipiat c. who is there that will so much deceiue himselfe vt ad iudicium Christi ad tribunal cognitionis cius se non putet venturum who thinketh he shall not come vnto the iudgement of Christ and to his throne of knowledge c. Observ. 7. How dangerous a thing it is to giue offence v. 13. Iudge this rather that no man put a stumbling blocke c. Chrysostome saith wel tu si reliquis perditionis causa fueris graviora patieris c. thou if thou shalt be the cause of other mens perdition shalt be worse punished then they which are by thee subverted as the serpent was more punished then the woman and the woman more then the man Iezabel maiores poenas dedit and Iezabel had a greater punishment then Ahab because she did instigate and set on the king and was the cause of his ruine in taking away Naboths vineyard we must then take heed of offences that we scandalize not the Gentiles and Grecians by our euill life for thus will they obiect how shall I know that God hath cōmanded easie and possible things cum tu ex progenitoribus Christianos c. seeing thou beeing a Christian from
which is by all mens sinnes whatsoeuer I am willing to suffer for in my death so also Vatablus tibi satisfeci c. I satisfied thee for the reproches wherewith they reuiled thee 9. These two last senses I thinke best with Pareus to ioyne together that Christ is set forth as an admirable example of patience who did not onely beare patiently the reproches and blasphemies of his enemies and whereas they cursed him he blessed and praied for them but he also satisfied the wrath of God not onely for the blasphemers but all other sinners not onely of the Iewes but of all other whatsoeuer that should beleeue in him so two waies we are here to behold Christ per antecedens by the antecedent and that which goeth before and is alreadie done and past namely as our Redeemer who hath suffred and satisfied for all our blasphemies and other sinnes as also per conseques by the consequent or that which followeth after we must looke vnto him as our guide and captaine which goeth before vs in his blessed example of patience and all other vertues Quest. 9. Why the Apostle saith Whatsoeuer is written is written for our learning 1. Chrysostome maketh this the connexion that like as in the old Testament it is declared how they blasphemed God the Father so in the new they should raile vpon and blaspheme the Sonne and so those things are written ne nos illos imitemur that we should not imitate them herein But it is euident by the words following that through patience and consolation of the Scriptures we might haue hope that these things are written for our imitation as Theophylact saith these things are written vt ea sectemur that we should follow them 2. Lyranus doth vnderstand such things as are written of Christ to be written ad nostram vtilitatem for our profit cuius vita vitae nostrae morum est disciplina whose life is the rule and discipline of our life and manners glosse interlin but not onely the things written of Christ but whatsoeuer else is in the Scriptures written is for our instruction 3. Some thinke that the Apostle hath not reference onely to the former Scripture cited out of the Psalme but vnto all other allegations in this whole epistle and therefore thus inferreth but it is euident that the Apostle here giueth a reason of the place immediately cited before 4. This then is the coherence least any should thinke that the Apostle had not fitly alleadged the former text he sheweth the generall vse of the Scriptures that there is nothing idlely or superfluously written but whatsoeuer in this or any other place is expressed is for our learning as the Apostle saith elsewhere 2. Tim 3.16 Mar. Bucer Par. Quest. 10. How whatsoeuer is written is written for our learning 1. Whatsoeuer is written wherein there is manifest difference between humane writings and diuine for here is nothing superfluous but euery part thereof is for our instruction whereas in the other there are many idle things and vnprofitable partes Martyr 2. A fore time although this be specially vnderstood of the old Testament because as yet the Apostolicall writings were not extant yet it is true also of euery part of the new Testament quia spiritus semper sui similis because the spirit is alwaies like it selfe and therefore the new Testament beeing written by the same spirit is profitable to the same endes Calvin how this place maketh against the old Marcionites that condemned the old Testament and against the new Libertines which leaue the Scriptures and cleaue vnto reuelations see among the Controversies following Controv. 2. For our learning 1. The Scripture teacheth an other manner of learning then the Philosophers writings which are profitable for the obtaining of humane science whereof also there is some necessarie vse but here that doctrine is set forth which teacheth the way vnto eternall life Ioh. 17.3 2. here are foure profitable vses of the Scripture deliuered claritas intelligentiae the clearenes of vnderstanding by doctrine soliditas tolerantiae the soliditie of patience the third is suavitas internae laetitiae the sweetnes of inward ioy by consolation the fourth securitas obtinendae gloriae the securitie of obtaining glorie by hope Lyran. 3. neither are here rehearsed all the profitable parts of the Scripture but he toucheth the principall ende which is to confirme vs in the hope of eternall life Calvin for the Scripture is profitable to worke in vs euery good grace whatsoeuer 4. Origen here obserueth that he which readeth the Scriptures onely can not attaine vnto these profitable vses sed qui credit intelligit but he which beleeueth and vnderstandeth them That thorough patience and consolation 1. As the doctrine of the Scripture is the foundation of the other fruits that are reaped out of the Scripture yet the end of doctrine is not knowledge but the practise of life vnto the which these three belong patience consolation hope 2. patience is not to be broken or vanquished with adversitie consolation is to receiue comfort by Gods promises whereby we are assured of his gratious assistance and of an happie ende and both these doe confirme our hope hope bringeth forth patience and consolation as the immediate daughter of faith and it is againe mutually confirmed and encreased by them 3. and thus doe the Scriptures worke in vs these three patience consolation hope by examples patience by the promises consolation and by the proposed reward of eternall life hope and yet more generally the Scripture by foure meanes especially worketh these things in vs 1. by the event when as de facto the Scriptures doe thus reward the diligent readers of them with these heauenly graces 2. by the examples of the patience and comfort of our blessed Sauiour and his Apostles and other holy men which they had whereby we trust beeing the members of Christs bodie to be partakers of the same grace 3. by the doctrine of Scripture which teacheth vs that our afflictions fall not out by chance but by Gods providence that they are not as punishments to the children of God but as probations and trialls that God will not suffer vs to be tempted aboue our strength and such like 4. and by the promises of Gods assistance and of eternall life 4. Here is a difference betweene Christian patience which is alwaies ioyned with hope and that of the Philosophers which had no hope of the reward 11. Quest. Of the Apostles praier v. 5. The God of patience and consolation c. 1. Origen thinketh that he calleth the Lord the God of patience c. quia Deus cum his est c. because God is with them that haue the vertue of patience as he is called the God of iustice because he is with them that keepe iustice but Haymo better he is so called quia ipse tribuit patientiam in illorum cordibus habitat because he both giueth patience and dwelleth also in their hearts
an other as he receiued vs but we in receiuing one an other doe not satisfie one for an other for Christ hath receiued vs in a farre more excellent manner then we can one receiue an other 3. As Christ receiued vs not onely in taking our nature vpon him Lyran. but in bearing our sinnes and in offering himselfe vnto death for vs Origen restraineth it to this particular point in question concerning meates that we should iudge none to be vncleane and therefore to be refused as Christ refused not vs for the vncleannes of sinne but the sense is more generall and the Apostle hath speciall reference to the vnitie betweene Gentiles and Iewes that one should receiue an other seeing Christ made no difference betweene them but died for both 4. To the glorie of God 1. Chrysostome and Theophylact doe ioyne this with the former clause that we should one receiue an other to the glorie of God but Origen better coupleth it with the latter part as Christ receiued vs c. Calvin Tolet ioyne it vnto both clauses but it agreeth better with the latter Beza 2. Martyr vnderstandeth it of the glorie of God which Christ propounded to himselfe in receiuing vs Origen of the effect which followeth that we beeing receiued by Christ should by our life glorifie God but it is better vnderstood of the glorie of God cuius nos facit participes whereof he maketh vs partakers Pareus he hath receiued vs vt nos faceret immortales to make vs likewise immortall gloss interlin 3. and herein the Apostle sheweth the excellencie of that benefit which we receiue by Christ he receiued vs beeing enemies much more should we receiue our brethren he receiued vs to euerlasting glorie much more should we receiue our brethren vnto concord and peace so this our receiuing one of an other is nothing to the greatnes of this benefit in Christ who hath receiued vs to a farre more excellent state then we can one receiue an other 14. Quest. How Christ is said to haue beene the Minister of circumcision v. 8. 1. Origen vnderstandeth this of the circumcision which Christ tooke in his flesh vt nosceretur ex semine Abrahae veniens c. that it might be knowne that he came of the seede of Abraham to whome the promise was made that in his seede all the nations of the world should be blessed and beside the Apostle insinuateth hereby that the Gentiles should not iudge the Iewes for observing the ceremonies of the law seeing Christ was in his flesh made the minister of circumcision Chrysostome following the same sense giueth an other reason why Christ was circumcised vt totam legem impleret that he might fulfill the whole law for vs and so appease his fathers wrath and deliuer vs from the curse of the law But in this sense Christ can not properly be said actiuely to be the minister of circumcision which was rather ministred to him when he was circumcised 2. Origen hath an other sense vnderstanding it of spirituall circumcision which is in the heart according to that saying of S. Paul Rom. 2.29 the circumcision is of the heart in the spirit not in the letter and Haymo following this sense applieth it to the spirituall circumcision which concurreth with baptisme of the which S. Paul speaketh Colos. 2.11 In whom also ye are circumcised with circumcision made without hands by putting off the sinnefull bodie of the flesh c. in that ye are buried with him through baptisme thus also Iunius in his parall But this spirituall circumcision is not peculiar to the Iewes but common also to the beleeuing Gentiles whereas the Apostle speaketh here of the prioritie and prerogatiue of the Iewes 3. Haymo hath also an other interpretation that Christ is said to be the minister of circumcision because before the time of his incarnation he beeing the word of his father did minister circumcision to the Israelites eam dando praecipiendo by giuing and commanding it vnto them to be obserued this sense Faius misliketh not lex ipsa per Christum in monte data est the law was giuen by Christ in the mount But it is euident that the Apostle speaketh here of Christ come in the flesh to confirme the promises made to the fathers 4. Wherefore by circumcision here the circumcised Iewes are vnderstood by the figure called a metonymie the adiunct beeing taken for the subiect as c. 4.12 Abraham is called the father of the circumcision and Gal. 2.8 Peter is saide to haue the Apostleship of the circumcision and yet withall it sheweth that Christ did submit himselfe to the whole law and to the ceremonies thereof as Gal. 4.4 he is said to be made vnder the law thus Calvin Martyr Beza Gualter Lyran Tolet Pareus with many other expositors and this sense best agreeth with the Apostles purpose who prooueth that distributiuely and in parts which before he affirmed how Christ had receiued all to the glorie of the father which first he sheweth to haue beene performed in Christs owne person to the Iewes and afterward to the Gentiles this then is the meaning of the words The Minister 1. which sheweth the great humilitie of Christ that he refused no ministerie nor seruice to doe good to his nation as he saith himselfe in the Gospel that he came not to be ministred but to minister and in the same sense S. Paul saith Phil. 1. that he tooke vpon him the forme of a seruant 2. and this ministrie consisted not onely in his preaching though therein he watched with all diligence but in all other ministeries in the flesh his incarnation passion resurrection because he came to fulfill the promises made to the fathers 3. and he specially laboured and ministred in preaching the word teaching vs wherein the ministerie of the word consisteth not in a bare naked title or in ceremonies solemnities processions as the Papall priesthood and ministerie is chiefly busied in such things but in teaching and exhorting wherein our blessed Sauiour laboured most faithfully and thereunto watched by three meanes especially prayer vnto God holines of life and by the power of miracles Of the circumcision that is of the circumcised Iewes to whome he both preached himselfe saying he was sent onely to the lost sheepe of Israel and also gaue a charge to his Apostles and disciples onely to preach to the Iewes not to the Gentiles and though Christ preached also in the coasts of the Samaritans yet that was not vsuall but onely by the way and somewhat extraordinarily to make a way for the calling of the Gentiles for otherwise his chiefest aboad was in Iewrie For the truth of God c. 1. that is that God might appeare to be true in his promises made vnto the fathers concerning the Messiah whome he promised to send so it was not for any merit in the Iewes that Christ was first sent vnto them but that the promises of God might be fulfilled 2. yet in a diuers manner
blame the Priest in seeking to offer an vndefiled sacrifice vnto God so they should not thinke much if by his admonitions he fought to offer them an holy sacrifice to God machaera mea evangelium for the Gospell was as his knife whereby he slayed and prepared this spirituall sacrifice to offer it vnto God 4. That the oblation or offring vp of the Gentiles 1. Not oblatio quam offerunt Gentes the oblation which the Gentiles offer vp by faith should be accepted as Lyranus 2. but vt ipsae gentes offerantur that the Gentiles themselues be offred vp by me tanquam manipuli messis meae as an handfull of my haruest Hugo ipsa Gentilitas that Gentilisme it selfe may be sanctified by my ministerie Gorrhan Calv. Pareus 3. Chrysostome and Theophylact doe obserue that the Apostle doth vse this as an argument ne eum dedignentur habere sacerdotem not to disdaine to acknowledge him for their spirituall Priest to whom all the Gentiles were committed and consequently the Romanes 5. Sanctified by the holy Ghost 1. Not by the obseruation of the law but by the power of the holy Ghost Origen qui sanctificationis fons est who is the fountaine of our sanctification 2. as the sacrifices of the law had their legall and externall purifyings so this oblation hath a spirituall sanctification by the spirit which consisteth of the inward operation wrought of the spirit Calv. fide etiam donantur they are endued with faith without the which nothing is acceptable vnto God Pellic. 3. this is not added by the Apostle as though we were acceptable vnto God because of our sanctitie but this our sanctification is an oblation acceptable to God thorough Christ. Quest. 22. Of the Apostles boasting or reioycing and the manner thereof v. 17. I haue therefore wherein to reioyce 1. the Apostle hauing before much abased and as it were cast downe himselfe now erigit sermonem ne contemptibilis videatur he doth now erect and advance his stile least he might seeme contemptible Chrysost. and least he might haue seemed to vsurpe and intrude vpō the Romanes in writing vnto them he sheweth how he had to reioyce in respect of his labours and trauailes among other of the Gentiles also Martyr and because there wanted not some euerie where that depraved the Apostle and disgraced his ministrie he now by certaine glorious effects beginneth to extoll his office and to confirme his authoritie To reioyce or I haue matter of glorie or reioycing 1. Haymo vnderstandeth it of euerlasting glorie habeo gloriam praeparatam I haue glorie prepared with God 2. Lyranus interpreteth this glorie to be authoritatem officij the authoritie of his office which he had from Christ. 3. the interlin gloss meritum dignum gloria his merit worthie of glorie and whereas that place may be obiected c. 8.18 the afflictions or sufferings of this life are not condigna condigne or worthy of the glorie which shall be shewed Gorrhan thus distinguisheth that they are not condigne secundum equiparantiam according to an equalitie yet they are digna worthie quoad sufficientiam meriti in respect of the sufficiencie of the merit But this is an idle distinction for the Greeke word there vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie there is no such difference in that word betweene dignitie and condignitie and there can be no merit where there is not an equalitie and like value and proportion Betweene the merit and the thing merited and further this glosse here is contrarie to the Apostle who ascribeth all vnto Christ as Chrysostome well expoundeth glorior non in meipso sed in gratia Dei I doe not boast in my selfe but in the grace of Christ. 4. The Apostle then sheweth wherein he might reioyce and commend his ministerie in respect of the glorious effects and notable successe thereof but this his reioycing least he might seeme to commend himselfe is two wayes qualified first for the manner he reioyceth thorough Christ acknowledging all this to proceede from his grace in solo Christo est vera gloriatio apud Deum in Christ onely is true glorying and reioycing with God and without Christ to reioyce in God is as if a man should thinke se habere gloriam apud Deum sine iustitia sine sapientia c. that he could haue glorie with God without iustice wisedome truth all which Christ is vnto vs secondly for the matter he saith in those things which pertaine to God that is not in riches honour the wisedome of the world as Origen expoundeth but in matters concerning religion and worship of God wherein his ministrie and office consisted as the Apostle describeth the office of a Priest He is appointed for men in things pertaining vnto God Hebr. 5.1 Quest. 23. Of the meaning of these words I dare not speake of any thing c. v. 18. I dare not speake 1. Ambrose giueth this sense as though the Apostle should say he could not rehearse any thing belonging vnto the preaching of the Gospel which Christ had not wrought in him indigere non habet aliquid divinae virtutis quod sibi non sit praestitum à Deo he stood not in neede of the diuine helpe in any thing which was not aboundantly supplyed by God this sense followeth Beza and interpreteth non sustinuerim c. I cannot endure to speake of any thing which Christ hath not wrought c. that is Christ hath wrought so aboundantly euery way by me that I can speake nothing els and he giueth this reason because if it be translated I dare not it should signifie that he had a will to speake of other things but not power But 1. the Apostles intendment is not to shewe that he had no lacke in any thing of the diuine assistance which notwithstanding was true but only to prooue that which he said before that he had wherein to reioyce in Christ so that the emphasis or force of his speach lyeth not in these words I dare not speake but in these which Christ hath not wrought by me 2. and the Greeke text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any of those things which c. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing which as M. Beza would haue it and so as Erasmus obserueth the originall text will not beare Ambrose exposition 3. and this word I dare not is vsed by the Apostle in the same sense elsewhere as 2. Cor. 10.12 we dare not make our selues of those which praise themselues which sheweth not a will in him wanting power but se religione prohiberi he made a religion and conscience of it Gualter he neither would nor could speake otherwise 2. Lyranus thinketh that here is an opposition against the false Apostles that S. Pauls preaching was not as theirs in word onely and not in power but the Apostles purpose is to prooue that which he had propounded that he would glorie onely in Christ. 3. Some thinke that S. Paul preventeth an obiection ne quis
set forth in Marie the act of her charitie she laboured modus the manner she laboured much fructus the fruit of her labour she laboured for vs. Quest. 8. Of the commendation of Andronicus and Iunia 1. These two are commended by these fowre arguments 1. by their flocke and kinred he calleth them his cousins 2. by their constancie his concaptiues and fellowe prisoners 3. by their name and fame among the Apostles 4. by the antiquitie of their conversion they were in Christ before him 2. Andronicus and Iunia Origen taketh both these for men and Pareus thinketh they might be two brethren of the Iewes Chrysostome and Theophylact thinketh rather this Iunia to haue beene a woman and Pet Martyr taketh her to be the wife of Andronicus 3. My Cousines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some thinke they were his kinsmen because Iewes Tolet but there was propinquitas sanguinis a neare propinquitie and affinitie in blood Theophyl cognati fuerunt Paulo they were the kinsmen of Paul after the flesh Origen forte ex cadem tribu it might be they were of the same tribe Lyran. 4. My prison fellowes 1. Origen maketh an allegorie of this they were concaptivi in hoc mundo they were S. Pauls concaptiues in this world so also the interlinearie glosse as long as we are in the bodie peregrinamur à Domino we are strangers from God and so captiues in the bodie 2. Chrysostome vnderstandeth this captiuitie of the many dangers which the Apostle was in whereof these were partakers 3. or multas sustinuerunt tribulationes sicut ipse they had sustained many tribulations as well as he 4. but it is better vnderstood literally of S. Pauls imprisonment indeed which because it happened but once to S. Paul at Philippi before he was in bonds at Ierusalem Pareus thinketh that these were his fellowe prisoners there for there were other prisoners then deliuered beside Paul and Silas Act. 16.25.26 or it might be at some other time and place because all S. Pauls troubles for the Gospell are not expressed 5. Notable among the Apostles 1. Origen and Haymo so also Lyranus thinke they were of the 72. disciples of Christ who also were called Apostles but the one beeing a woman could not be of that number 2. Chrysostome taketh here the name of an Apostle generally that this woman digna est habita apostolica appellatione was counted worthie of the Apostolike name and so also Calvin thinketh that they were called Apostles in generall qui promulgando Evangelio operas impendunt which did labour in the promulgation of the Gospel so Osian so they thinke the meaning to be this that they were famous Apostles and teachers but the name of an Apostle I thinke cannot be readily shewed in the newe Testament to be giuen vnto a woman 3. Pareus thinketh they were principall messengers and Legates from the Romanes to S. Paul for they were also called Apostles as Philip. 2.25 Epaphroditus is called there an Apostle that is a messenger but that had not bin such a singular note of commendation neither was a woman so fit to be a messenger of a whole Church 4. Therefore the literall sense and meaning is best they were famous and well accepted among the Apostles of Christ Origen misliketh not this sense Martyr followeth it probe sunt noti they were well knowne to the Apostles and well esteemed of them and the rather because of that which followeth they were in Christ before Paul and so known to the Apostles 6. In that he saith they were in Christ before him 1. it is probable that they were conuerted before the passion of Christ whereas S. Paul was conuerted not long after his ascension Gorrhan 2. Chrysostome noteth the modestie of Paul who seeketh not his owne glorie but preferreth these before himselfe and beside priorem vitam manifestare non detrectat he spareth not to lay open his former life to call to mind what he was before he was yet called 3. but the rule of the ciuill law here hath no place tempore prior iure petior that he which is first in time is chiefe in right for S. Paul though called after many yet in labour exceeded them all 4. further let the phrase be considered they are said to be in Christ that is planted into him by faith faith doth incorporate vs into Christ as the branches into the vine Quest. 9. Of S. Pauls salutation of certaine of his familiar acquaintance v. 8 9. 1. He saluteth Amplias his beloued 1. Origen obserueth that although the Apostle giue no other commendation of this Amplias yet he was worthie of salutation because he was beloued of Paul 2. Chrysostome giueth two reasons thereof both in respect of S. Pauls person so great and worthie an Apostle si magnum est à rege diligi c. if it be a great thing to be beloued of a king much more of S. Paul as also because they knewe that S. Paul would not haue loued him nisi multam virtutem possedisset vnlesse he had beene endued with many vertues 3. and least they might thinke that he loued him either for his riches or for any such thing he added in the Lord that is for his faith and pietie sake 4. so three things are obserued in the Apostles loue that he was beloued tantum so much à tali of such an one and taliter in such manner in the Lord. 2. Vrbanus is in the next place saluted 1. it seemeth by his name that he was an Italian or Romane and most like to be one of their Pastors for S. Paul calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellowe helper that is as Origen saith particeps Apostolici operis a partaker of the Apostolike worke and busines in seeking to propagate the Gospel among the Romanes 2. Chrysostome obserueth that though he call him not beloued yet he giueth him a greater commendation for this praecedens complectitur doth comprehend the other beeing his fellow labourer he was likewise beloued 3. Stachis by the annuntiation of his name which signifieth spica an eare of corne it seemeth he was a Grecian and one of S. Pauls familiar acquaintance in time past though he were not his fellowe helper yet he was also beloued of the Apostle for his vertue where we see that the Apostle doth not flatter them but giueth vnto euery one that commendation which was due Quest. 10. Of S. Pauls saluting of some commended for their faith though not of such speciall acquaintance v. 10.11 1. Salute Apelles 1. Origen thinketh this might be Apollo mentioned Act. 18. who was instructed by Aquila and Priscilla but that is vncertaine 2. he is called approoued in Christ Haymo maketh mention of some that should take the word probus or probatus approoued for a proper name so also Hugo but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approoued 3. Chrysostome taketh this to be an absolute commendation for in so saying omnem virtutem recenset he
Whether a Iudge be bound herein to be like vnto God to iudge according to the truth which he knoweth 5. qu. Of the reasons why the Lord vseth patience and forbearance towards sinners 6. qu. Whether the leading of men to repentance by Gods long suffrance argueth that they are not reprobate 7. qu. How the bountifulnes of God in leading men to repentance and the reuelation of his wrath spoken of ch 1.18 may stand together 8. qu. How God is said to harden the heart seeing the wicked doe harden their owne hearts 9. qu. Whether hardnes of heart and finall impenitencie be a speciall kind of sinne 10. qu. Whether it stand with Gods iustice to punish twice for the same sinnes 11. qu. Whether euery one shall be rewarded according to his works 12. qu. How it standeth with Gods goodnes to punish euill with euill 13. qu. Of the true reading of the 7. vers 14. qu. What the Apostle meaneth by patience of good works 15. qu. What glorie honour and immortalitie the Apostle speaketh of v. 7. 16. qu. How it standeth with Gods iustice to punish eternally sinne temporally committed 17. qu. How eternall life is to be sought 18. qu. Whome the Apostle meaneth by contentious and such as disobey the truth 19. qu. Of the punishment due vnto the wicked indignation wrath tribulation anguish c. v. 8. 20. qu. Why the Iewe is set before the Grecian 21. qu. What Iewes and Gentiles the Apostle here meaneth 22. qu. Of the diuers acception of the word person v. 11. 23. qu. How God is said not to accept the persons of men 24. qu. Of the meaning of these words v. 22. As many as haue sinned without the law shall perish without the Law 25. qu. Of the occasion of these words v. 13. The hearers of the Law are not righteous before God but the doers shall be iustified 26. qu. Of the meaning of these words Not the hearers of the Law c. but the doers shall be iustified v. 13. 27. qu. How the Gentiles which had not the Law did by nature the things contained in the Law 28. qu. How any thing can be said to be written in the heart by nature seeing the mind is commonly held to be as a bare and naked table 29. qu. Of the Law of nature what it is 30. qu. What precepts the law of nature containeth and prescribeth 31. qu. What the law of nature was before and after mans fall and wherein they differ 32. qu. Whether the light of nature though much obscured can altogether be blotted out of the mind of man 33. qu. Whether ignorance of the law of nature in man doth make any way excusable 34. qu. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ. 35. qu. Of the testimonie of the conscience the accusing or excusing of the thoughts 36. qu. Why the Apostle maketh mention of the day of iudgement v. 16. 37. qu. Why it is called the day and of the application of other words v. 16. 38. qu. Whence the Iewes were so called v. 17. Behold thou art called a Iewe. 39. qu. Of the priuiledges of the Iewes here recited by the Apostle 40. qu. How the Iewes are said to commit sasacriledge v. 22. 41. qu. How the name of God was blasphemed by the Iewes and whether this testimonie be rightly alleadged by the Apostle 42. qu. In what sense the Apostle saith Circumcision is profitable v. 25. 43. qu. How circumcision was availeable for infants 44. qu. What vncircumcised the Apostle here speaketh of whether such of the Gentiles as were conuerted to the faith and what keeping of the lawe he meaneth 45. qu. Of the explanation of certaine terms here vsed by the Apostle and of the letter and spirit 46. qu. Of two kinds of Iewes and two kinds of circumcision v. 28. Questions vpon the third Chapter 1. qu. Of the priviledges of the Iewes and of their preheminence before the Gentiles 2. qu. How mens vnbeleefe cannot make the faith of God without effect 3. qu. How God is said to be true 4. qu. How euery man is said to be a liar 5. qu. Whether euery man can be said to be a liar 6. qu. How the Prophet Dauid is to be vnderstood saying euery man is a liar Psal. 116.11 7. qu. Of the occasion of these words cited our of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned 8. qu. Of the diuers acceptions of this word iustified 9. qu. Of the meaning of these words That thou mightest be iustified in thy words and ouercome when thou iudgest 10. qu. Whether a man may doe euill and commit sinne to that end to set forth Gods iustice 11. qu. Of the meaning of the 5 6 7 8 verses 12. qu. Whether none euill is to be done at all that good may come thereof 13. qu. Whether God doe not euill that good may come thereof in reprobating the vessels of wrath to shew his power 14. qu. In what sense the Apostle denieth the Iewes to be more excellent then the Gentiles v. 9. 15. qu. Of the meaning of certaine phrases which the Apostle vseth v. 9. We haue alreadie prooued and Vnder sinne 16. qu. Whence the Apostle alleadgeth those testimonies v. 10. to 18. 17. qu. Of the matter and order obserued by the Apostle in citing those testimonies 18. qu. How none are said to be iust seeing Noah and other holy men are reported to haue bin iust in their time 19. qu. Of the particular explication of the sinnes wherewith the Apostle here chargeth both Iewes and Gentiles 20. qu. v. 19. Whatsoeuer the Law saith what is here vnderstood by the Law and how diuersly this word is taken 21. qu. It saith to them which are vnder the Law who are here vnderstood to be vnder the law 23. qu. How no flesh is iustified by the works of the law v. 20. 24. qu. How the Apostle here denieth iustification by works seeing he said before c. 2. v. 13. that the doers of the Law are iustified 25. qu. How by the Law came the knowledge of sinne 26. qu. Of the meaning of these words The righteousnesse of God is made manifest without the law 27. qu. How the righteousnes of faith had witnes of the Law and Prophets 28. qu. Of these words v. 22. The righteousnes of God by the faith of Iesus Christ vnto all and vpon all 29. qu. What it is to be depriued of the glorie of God v. 23. 30. qu. Of iustification freely by grace v. 24. 31. qu. How God is said to haue purposed or set forth Christ to be our reconciliation 32. qu. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 33. qu. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 34. qu. What is meant by sinnes that are past v. 25. 35.