purpose alleadge Augustine who vnderstandeth here the loue non qua ipse nos diligit sed qua facit nos dilectores sui not wherewith God loueth vs but whereby he maketh vs louers of of him c. and he would prooue the same by the Apostles phrase absurdissime dicitur c. that is most absurdly said to be shed in our hearts quod extra nos est c. which is without vs onely in God Contra. 1. Against Oecumenius we set Chrysostome an other Greeke father who vnderstandeth the Apostle to speake of the loue of God toward vs dilectioni Dei rem omnem acceptam fert he ascribeth the whole matter vnto the loue of God 2. Augustine shall answear Augustine who elsewhere interpreteth this place of the loue of God toward vs as where he thus saith ipse spiritus sanctus dilectio est non enim habet homo vnde Deum diligâ—â— nisi ex Deo vnde Apostolus the holy spirit himselfe is this loue for man cannot tell how to loue God but from God whereupon the Apostle saith the loue of God is shed abroad c. 3. And in this verie place of Augustine he speaketh of such loue of God in vs whereby the Lord maketh vs loue him so that he includeth also the loue of God first toward vs whence issueth our loue toward him 4. And the loue of God in God toward vs may without absurditie at all be said to be shed abroad in our hearts as in true friendship the loue of a friend may be said to be shedde on him whom he loueth so Gods loue is shed forth in vs by the fruits and effects which it worketh in vs Pareus dub 4. 2. Some thinke that both the loue of God toward vs and our loue toward God are comprehensive in the Apostles speach as Origen vpon this place alloweth both so also Gorrhan and Pererius disputat 2. numer 9. who hereupon inferreth that there may be more literall senses then one of one place of Scripture Contra. One Scripture may haue one generall sense which may comprehend diuers particulars or it may haue one literall sense with diuers applications as typicall or tropologicall figuratiue or morall but it can not haue more then one literall sense or exposition specially one beeing different from the other not any scales included in it or inferred or diducted out of it for then the spirit in the Scripture should speake doubtfully and ambiguously like vnto the oracles of Apollo which were so deliuered as that they might be taken in a diuers yea a contrarie sense See further of this point Synops. Centur. 1. err 7. But that the loue wherewith man loueth God is not here at all vnderstood it shall appeare by diuers reasons here following 3. The best interpretation then is that the Apostle speaketh here of the loue of God wherewith we are beloued of him in Christ. 1. Beza vrgeth this reason because afterward v. 8. the Apostle speaketh of that loue God setteth forth his loue toward vs c. and in both places mention is made of the same loue of God the ground and foundation whereof is Christ that was giuen to die for vs. 2. Pareus insisteth vpon this reason the loue of God here spoken of is alleadged as the cause of our reioycing and of the steadfastnes of our hope but our loue of God beeing weake and imperfect can not be that cause 3. Peter Martyr and Pareus doe further presse the scope of the place the Apostle assumeth this as an argument of our hope because Christ was giuen to die for vs which proceeded not from the loue of vs toward God but from his loue toward vs. 4. Faius vrgeth the force of the Apostles phrase this loue is said to be shed abundantly in our hearts but our loue toward God is not such an abundant and surpassing loue it is a slender scant and weake loue he meaneth then the superabundant loue of God toward vs which as the Apostle saith Phil. 4.7 passeth all vnderstanding 5. I will adioyne also Tolets reason annot 5. in c. 5. the charitie and loue whereby we loue God is but one grace and vertue but the Apostle speaking of the shedding forth of this loue by the holy Ghost meaneth the effusion and powring out of all the graces which are wrought in vs by the spirit he meaneth then the loue of God toward vs from which fountaine issue faith all the graces and gifts of the spirit 6. Adde hereunto the consonant exposition of many of the Fathers as of Chrysostome cited before of Hierome who thus writeth quomodo Deus nos diligat ex hoc cognoscimus c. how God loueth vs we know by this that he hath not onely by the death of his Sonne forgiuen our sinnes but hath also giuen vs the holy Ghost c. Likewise Ambrose pignus charitatis Dei bohemus in nobis c. we haue the pledge of the loue of God by the holy spirit giuen vnto vs c. Theophylact also interpreteth de charitate Dei quam erga nos ostendit c. of the loue of God which he sheweth toward vs c. Likewise expound Theodoret Sedulius with others 8. Quest. Why the loue of God is said to be shed abroad in our hearts 1. Some doe giue this sense effusa est sicut oleum c. this loue is shed abroad like oyle 〈◊〉 cor occupando in possessing and occupying the whole heart according to that saying Matth. 22. Thou shalt loue the Lord thy God with all thy heart Gorrh. but the loue of 〈◊〉 is not here taken actively for that loue whereby we loue God as is shewed in the former question 2. Tolet thus expoundeth it abundantissime facti sunt amici Dei they are not sparingly but abundantly made the sonnes of God likewise the ordinarie glosse referreth it to the greatnes of Gods loue late nos diligit he doth loue vs largely that is greatly 3. Some referre it to the cleare manifestation of the loue of God in our hearts clare nobis manifeâ—â—ta sicut cum lux diffunditur c. the loue of God is clearely manifested to vs as when the â—ight is spread and dispersed abroad Gorrhan 4. But hereby rather is expressed the abundance of those graces which are powred vpon vs by the spirit so Chrysostome non moâ—ce nos honoravit c. he hath not sparingly honoured vs but he hath shed forth vpon vs his loue as the fountaine of all good things so also Oecumenius quia vbere datus est c. because the spirit is plentifully giuen vs and in the same sense the Prophet saith Ioel 2. I will powre out my spirit vpon all flesh Faius 9. Quest. Why it is added by the holy Ghost which is giuen vs. 1. The spirit of God is mentioned as the efficient cause of this worke the loue of God is said to be shed in our hearts by the holy Ghost because the spirit of God beareth witnes
Redeemer and our conuersion and turning to God which conditions God receiueth not of vs but conferreth vpon vs the first without vs the two other he worketh in vs that all may be of grace these things beeing thus promised the contrarie arguments are thus answeared 1. The Apostle speaketh of Gods first decree and purpose to shewe mercie in electing some by his grace which indeede is an absolute act of Gods will without any other motiue and if we vnderstand it of Gods mercie in forgiuenesse of sinne it is his will also it should not be done without Christ Ioh. 6.40 This is his will that euerie one which beleeueth â—â— the Sonne should haue eternall life the argument then followeth not God hath mercie on whom he will therefore without Christ. 2. Therefore God forgiueth sinnes for his owne sake because he forgiueth them for Christ who is the Iehovah and eternall God that forgiueth sinnes 3. Neither are Gods iustice and mercie shewed in the same subiect Gods iustice is seene in the satisfaction of his Sonne but his mercie toward vs. 4. 1. The argument followeth not God can therefore he will 2. neither doth that rule alwaies hold that one may remit of his owne right as much as he will this must be added if it be without wrong done to an other as the Parent cannot remit vnto his child feare and obedience because this is against the lawe of iustice and so against God 3. so in this case God cannot remit sinnes without some satisfaction not in respect of his infinite power but of his iustice which is not to suffer his Maiestie to be violated without iust punishment for this were to denie himselfe 5. 1. Neither is it true that God onely requireth of sinners repentance for the punishment due vnto sinne must be satisfied for which Christ did for vs. 2. neither if innocencie of life were sufficient is it in our power to performe it 3. and further God doth not pardon sinne for that which he requireth of vs it is his mercie in Christ for the which he pardoneth that which he requireth of vs is a condition to be performed by vs not the cause 6. It is false that the faith of Abel and Henoch and of other holy Patriarkes had no relation to Christ for although expresse mention be not made thereof yet alwaies it must be vnderstood for the Apostle saith Coloss. 1.23 that it pleased God by Christ to reconcile all things to himselfe and all the promises in him are yea and Amen 2. Cor. 1.20 therefore the promises made to the fathers were grounded vpon Christ and they were reconciled vnto God by no other way then by faith in him 7. If God had required satisfaction of our selues for sinne then indeede had our sinne beene remembred but although Christ hath satisfied for our sinnes yet to vs they are freely forgiuen and so not remembred any more 8. The Apostle saith Ephes. 4.32 Forgiuing one an other as God for Christs sake forgaue vs though Christ hath satisfied for vs yet God requireth no satisfaction at our hands therefore herein we are to imitate God to forgiue one an others priuate offences without satisfaction as God forgaue vs But in publike offences and ciuill debts this rule holdeth not for if in such trespasses no satisfaction should be made the course of iustice should be perverted 9. The remitting of the debt excludeth all solution and paiment of debt by the partie to whom the debt is remitted and not otherwise and so the Lord requireth not of vs any satisfaction or solution of our debt which is discharged by Christ. The like answear may be made vnto the other obiections 1. God loued the elect with an eternall loue and herein appeared his loue that he sent his Sonne to die for the elect yet in respect of their sinfull estate they had neede of a reconciler so they were eternally beloued in Gods election and yet in respect of their present state God was offended with them as a father that purposeth to make his sonne his heire may yet in the meane time be angrie with him for his misdemenour See before c. 5. coher 7. a more full answear 2. We are saued freely by grace notwithstanding the redemption by Christ as the Apostle sheweth Rom. 3.24 if satisfaction had beene required of vs or if we were to haue ransomed our selues it had not beene freely by grace but now it is 3. God was not delighted in the death of his Sonne in that simply he was put to cruel death but in that thereby all the elect were saued which sheweth not crueltie but mercie in God in accepting the death of one for all 4. Neither was Christ forced the innocent to die for sinners but he willingly offered himselfe to die for vs therein was no tyrannie at all 5. As though God the Father and God the Sonne are not all one in substance the same mercie proceedeth from them both and the Sonne as he is God remitteth not without the satisfaction of the Mediator 6. Eternall death is to be considered in the infinitenesse and greatnes of the torments of soule and bodie and in the eternitie and euerduring thereof Christ did endure the one that is vnspeakeable torments in bodie and soule for vs but not the other because of the dignitie of his person which suffered and the necessitie of the worke of our redemption which he perfected which could not haue beene performed if eternitie of punishment had beene vpon the redeemer inflicted Now how contrarie this blasphemous assertion of these heretikes is to the Scriptures is euerie where euident for there is no truth that hath more plentifull euidence out of the Scriptures then that Christ by his death did satisfie for our sinnes and by faith in him we obtaine remission of our sinnes and not otherwise as Galat. 1.4 Which gaue himselfe for our sinnes that he might deliuer vs from this present euill world Galat. 3.13 Christ hath redeemed vs from the curse of the law when he was made a curse for vs Eph. 1.7 By whom we haue redemption thorough his blood euen the forgiuenes of sinnes 1. Pet. 2.23 Who his owne selfe bare our sinnes in his bodie vpon the tree c. 1. Pet. 3.18 Christ hath once suffered for our sinnes the iust for the vniust that he might bring vs to God c. and an hundreth such places and more may be produced out of the old and new Testament for the confirmation of this truth he that is desirous to see more of this matter I referre him to learned Pareus treatise dub 13. vpon this chapter Controv. 14. Against the maintainers of Vniuersall grace v. 18. He hath mercie on whom he will and whom he will he hardeneth Hence then it is inferred that he hath decreed to haue mercie on some and not vpon others then they are in error which thinke that God doth indifferently offer grace to all and that he hath elected all vnto life if
I beseech you therefore brethren by the mercies of God that ye present giue vp B. G. your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable service of God G. ad 2 And be ye not fashioned like to this world fashion not your selues G. but be ye transformed Be Gr. not reformed L. or changed G. the renewing of your mind sense L. rods minde Gr. that ye may prooue what the good and acceptable and perfect will of God is 3 For thorough the grace that is giuen vnto me I say to euerie one beeing among you that no man vnderstand thinke S. esteeme of himselfe V.B. be ouerwise L. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to haue an ouerweening opinion as though one knewe more then indeede he knoweth aboue that which is meere to vnderstand but that he vnderstand behaue himselfe discreetly B. according to sobrietie as God hath dealt to euery one the measure of faith 4 For as in one bodie we haue many members but all members haue not the same office action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 5 So we beeing many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue hauing then Gr. gifts according to the grace giuen vnto vs diuerse whether prophesie let vs prophesie according to the proportion Be. portion G.V. measure B. reason L. analogie Gr. of faith 7 Or an office or ministrie Gr. let vs be occupied in ministring or he that teacheth in teaching 8 Or he that exhorteth in exhortation he that distributeth let him doe it with singlenes B. simplicitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ruleth with diligence he that sheweth mercie with chearefulnes 9 Let loue be without dissimulation abhorre be abhorring or hating Gr. euill and cleaue vnto good 10 Be louingly affected with brotherly loue one toward an other in giuing of honour goe one before an other 11 Not slothfull in endeauour to doe seruice G. in busines B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in care studie endeavour seruent in the spirit seruing the Lord 12 Reioycing in hope patient in tribulation continuing instant L.V. B. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather to continue with strength in prayer 13 Communicating Gr. distributing G. B. to the necessities or vses Be. of the Saints following hospitalitie giuen to hospitalitie G.B. 14 Blesse them that persecute you blesse I say and curse not 15 Reioyce with them that reioyce and weepe with those that weepe 16 Be like affectioned G.B. thinke the same thing L.A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vnderstood here of the affection rather then of the minde and iudgement see qu. 25. following be not high minded thinke not on high matters Gr. submitting your selues consenting L. A. applying your selues V. cleauing vnto S. making your selues equall G.B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to be caried away together to them of the lower sort be not wise in your selues arrogant in your selues V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 17 Recompence to no man euill for euill prouide procure Be. G.B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouiding things honest in the sight of all men 18 If it be possible as much as in you is haue peace liue in peace V.B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be peaceable Gr. with all men 19 Auenge not your selues dearely beloued but giue place vnto wrath for it is written Vengeance is mine doe not iudge iudgement to thy selfe S. I will repay saith the Lord. 20 Therefore if thine enemie hunger feede him if he thirst giue him drinke for in so doing thou shalt heape coales of fire on his head 21 Be not ouercome of euill but ouercome euill with good goodnes B.G. 2. The Argument method and parts The Apostle hauing hetherto insisted vpon the doctrinall points of faith as concerning iustification sanctification predestination and such other now commeth to matter of vse and exhortation And in this chapter he exhorteth 1. generally to the seruice of God 2. to the right vse of gifts and administration of Ecclesiasticall offices 3. to the mutuall duties of charitie 1. The seruice of God is set forth 1. affirmatiuely what we should doe and why v. 1. 2. negatiuely what we should auoid and shunne and the reason thereof v. 2. 2. The exercising of the gifts and offices which God hath distributed is set forth 1. generally that no man carrie himselfe proudly in respect of his gifts v. 3. which is strengthened by these reasons 1. from the efficient God is the author 2. and they are giuen in a certaine measure to euery one not all to one v. â— 3. from the ende they are giuen for the good one of an other which is set forth by a similitude of the bodie and the members thereof 2. particularly he toucheth the Ecclesiasticall offices which concerne either prophesying or ministring v. 6 7. the propheticall function is exercised either in teaching v. 7. or exhorting v. 8. the ministeriall office consisteth in the ordering of the goods of the Church in ruling or in taking care for the poore v. 8. 3. Then followeth the particular exhortation to the seuerall duties of charitie as of loue and following of good v. 9. of brotherly kindnes and ciuilitie v. 10. of cheerefulnes and zeale in Gods seruice v. 11. of constancie in tribulation and continuance in praier v. 12. of distribution to the poore v. 13. of blessing persecutors v. 14. of sympathie and like affection in prosperitie and aduersitie v. 15. of concord v. 16. of gentlenes and studie of honestie v. 17. of the desire of peace v. 18. of refraining from anger and reuenge v. 19. of beneficence toward our enemies v. 20. of strife against euill v. 21. 3. The questions and doubts discussed 1. Quest. Why the Apostle vseth entreatie saying I beseech you brethren by the mercies v. 1. 1. Tolet giueth two coniectures why the Apostle which by his authoritie might command entreateth the one is because diuers precepts which he deliuereth afterward were the commandements of Christ and he would not adde his commandement to Christs and the other is because diuers things he doth not enioyne as precepts but onely aduiseth as counsels and therefore he commandeth not but these are idle coniectures as though all the Apostolicall precepts were not also the precepts of Christ neither are there any counsels giuen in Scripture but the same also are prescribed in some respect as binding precepts for we are commanded to loue the Lord with all our strength Luk. 10.27 euery part then of our dutie and loue toward God is commanded but all counsels of perfection as they call them tende vnto the loue of God 2. Chrysostome thinketh that Paul beseecheth them by the mercies of God quasi pudâ—re sussiundi volens as when one bringeth in the benefits entreating he that hath receiued the benefit can not be but ashamed but the Apostle intendeth not by shame but by loue and gentlenes here to perswade 3. Origen giueth
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
vnsound opinion 1. Bellarmine thus reasoneth that the Apostles did reach the Church at the first without Scriptures therefore they are not simply necessarie but onely for the greater profit of the Church like as an horse is necessarie for ones iourney for his more speedie trauaile but not simply necessarie because he may go a foot Bellar. l. 4. de verb. c. 4. Contra. 1. True it is that the writing of the Scriptures are not simply necessarie in respect of God for he by his absolute power could find a way to teach his Church otherwise but in respect of Gods ordinance which hath appointed the Scriptures for edifying of his Church they are necessarie as bread is necessarie for mans sustentation though God can nourish and maintaine life without bread 2. It is not true that the Apostles did teach without Scriptures for they had the prophetical writings first and afterward their owne and while the Apostles themselues were liuing and present the writing of the Gospel was not so necessarie as afterward 3. The writing then of the Gospel was necessarie 1. both in respect of that age present for the preuenting and stay of heresies which might be more strongely resisted and gainesayed by an euident and extant rule of faith 2. in regard of those Churches to whom the Apostles preached not by liuely voice it was necessarie that they should haue some perfect direction by writing 3. and that the ages also to come might haue a rule of their faith Arg. 2. The Church may as well now be instructed without the Scriptures as it was for the space of 2000. yeares before the lawe was written Bellar. ibid. Contra. 1. In the first age of the world the light of nature was not so much obscured as afterward when the law was written and therefore the argument followeth not the Scriptures were not necessarie then therefore not now 2. because the old world wanted the Scriptures to direct them that was the cause why they were giuen ouer generally to all kind of prophanenesse and therefore to preuent the like mischiefe afterward the Lord thought good to giue his written word to his Church Argum. 3. The Apostles did preach much more then they did write and many things they deliuered to the Church by tradition so that not the Scriptures by themselues are a totall rule and direction of the faith but partiall together with the traditions and ordinances of the Church Contra. 1. The Apostles did indeed speake more then they did or could write but yet they preached the same things and deliuered no other precepts concerning faith and manners but the same which they committed to writing 2. many things concerning orders and especially in particular Churches the Apostles left by tradition but no other precepts and rules of faith then they had written 3. The Scriptures are no partiall but a totall and perfect rule of faith for mensura adaequata esse debet mensurate the measure must be equall vnto that which is measured it must neither be longer nor shorter if then the Scripture should come short of faith it were no perfect rule nay it were no rule at all Pareus Now on the contrarie that the Scriptures are necessarie thus it is made plaine 1. From the author the Prophets and Apostles did write by the instinct of the spirit but the spirit mooueth not to any vnnecessarie or superfluous worke 2. from the office of the Apostles which was to teach all nations Matth 28.19 which seeing they could not doe in their owne persons it was necessarie that they should preach vnto them by their writings 3. from the ende and vse of the Scriptures 1. whether for instruction in doctrine for all Scriptures are written for our learning Rom. 15.4 or direction vnto vertuous liuing or decision of Questions and confuting of errors it was necessarie that the Scriptures should be writen to these vses as the Apostle sheweth 1. Timoth. 3.16 that the man of God may be perfect The Scriptures then were necessarie to be extant for the aforesaid purposes in so much that the Apostle saith if any Angel from heauen doe preach any other Gospel c. let him be accursed whereupon Chrysostome saith Paulus etiam Angelis de coelo descendentibus proponit Scripturas Paul euen propoundeth the Scriptures to the Angels descending from heauen in Galat. c. 1. 6. Morall observations 1. Observ. Of the happinesse of these times vnder the Gospel in comparison of the former times vnder the Lawe In that the Lord hath clearely manifested and opened vnto his Church by Iesus Christ the high mysteries which lay hid before therein appeareth the singular loue of God to his Church and the great preheminence which the faithfull now haue in comparison of the people of God vnder the Law as our Sauiour saith vnto his Apostles Blessed are your eyes for they see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things which you see and could not see them c. Matth. 13.16 17. the vse hereof is to stirre vs vp vnto thankefulnesse vnto God for this so great mercie shewed vnto his Church 2. Observ. The dangerous estate of those which are found to be contemners of the Gospel and Newe Lawe The greater light is reuealed and the more knowledge that men haue the greater obedience doth God looke for at their hand disobedience then now vnto the Gospel of truth is so much more greiuous then was transgression vnder the law as the times of light and knowledge in brightnesse exceede the dayes of ignorance and blindnesse thus the Apostle reasoneth the night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Rom. 13.12 So also Hebr. 2.2 the Apostle saith if the word spoken by Angels was stedfast and euerie transgression c. receiued a iust recompence of reward how much more if we neglect so great saluation c. More special obseruations vpon the whole Epistle 1. The Argument and Methode of S. Pauls epistles in generall and specially of this Epistle 1. Nicephorus lib. 2. c. 34. maketh the end and scope of Saint Paules Epistles to consist in these two things 1. that the Apostle what he preached beeing present he committed to writing to put them in memorie when he was absent 2. And that which he did more obscurely deliuer by word of mouth or passed ouer in silence he did in his writings handle and set forth more fully and plainely But the Apostle had diuerse other occasions offred him in his epistles then fell out in his sermons and therefore it is to be thought that although his sermons and writings agreed in the substance of doctrine yet he as occasion did mooue him in his epistles otherwise handleth matters then he did in his preaching 2. His Epistles then may be reduced to these fiue kinds 1. Some belong vnto doctrine wherein he layeth
nations at Rome in so much that Iuvenal calleth it Graecam vrbem a Greeke citie because of the abundance of strangers there Erasmus 2. Beloued of God 1. because God loued vs before any merits of ours gloss ordinar 2. there is a twofold loue of God vna predestinationis one of predestination as it is said Iacob haue I loued Esau haue I hated alia presentis iustificationis another of present iustification as it is also said in the Prouerbs c. 8.17 I loue them that loue me of the former the Apostle speaketh in this place Hugo Cardin. delectis per praedestinationem beloued in Gods predestination Gorrham 3. herein Gods loue is vnlike vnto mans for man loueth vpon some cause or desert going before but God loued vs without any desert of ours Tolet so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloued is here taken passiuely not actiuely not for the louers of God but for them which are beloued of God Aretius 3. Called Saints 1. Chrysostome here noteth that thrice S. Paul hath vsed this word called of himselfe v. 1. and tâ—ice of the Romanes v. 6.7 which he doth not superfluously but volent illis beneficij admouere willing to put theÌ„ in mind of the benefit that they should ascribe all to the calling of God and that S. Paul beeing called writeth to those that are called he prepareth them to heare him seeing he was ab eodem vocatus called by the same by whom they were called Aretius 2. they are called Saints that is called â—â— sint sancti to be Saints Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued which was vnholy and impure and the condition to the which they were now called to be holy Aretius and hereby is taken away the difference betweene the Iewes and the Gentiles that the Iewes should not exalt themselues aâ— the onely holy people but the Gentiles also were called to the same glorious condition of holinesse Erasm. here the name of Saints non perfectionem denotat doth not note a perfection but signifieth him which was consecrate vnto God Gualter he is counted holy qui affectu tenet sanctitatem which retaineth holinesse in his affection though he haue some imperfections And though there might be some hypocrites and carnall professors among them yet respicit ad meliorem parâ—em he hath respect to the better part of the Church Aretius Quest. 22. What the Apostle vnderstandeth by grace and peace ver 7. In these words is contained the salutation it selfe wherein two things are expressed 1. what the Apostle wisheth vnto them and from whom 1. Grace and peace 1. Origen here noteth that this benediction of the Apostle was nothing inferiour vnto those blessings pronounced by the Patriarkes as the blessing of Noah vpon Sem and Iapheth and Melchisedekes benediction vpon Abraham because Paul also blessed by the spirit as he saith 1. Cor. 7.40 I thinke that I also haue the spirit of God But it is not vsuall in the old Testament to vse this blessing of grace and the reason may be this because the lawe was giuen by Moses but grace and truth came by Iesus Christ Ioh. 1.17 Hyperius 2. By grace Ambrose vnderstandeth remission of sinnes by peace reconcillation with God Lyranus gracia in praesenti gloria in futuro grace in this life present and glorie in the next Hugo gratias agant Deo pacem habeant cum proximo that they should giue thanks to God and haue peace with their neighbours Tolet by grace vnderstandeth donum animae c. a gift of the minde whereby a man is made acceptable vnto God but there is no gift conferred vpon the soule that can make it acceptable vnto God but the grace and fauour of God in Christ therefore by grace rather is signified the grace and fauour of God whereupon followeth the collation of all other graces beside and by peace prosperous successe but especially the tranquilitie of minde which is the speciall fruite of iustification by faith Rom. 5.1 Gryneus and so this benediction answeareth to the salutation of the Angels Luk. 2.14 Peace in earth toward men good will for the mercie and gracious fauour of God is the fountaine of our peace 2. From God the Father and the Lord Iesus Christ. 1. the Greeke construction is doubtfull whether we vnderstand thus the Father of vs and of our Lord Iesus Christ or referre the last clause to the first preposition and from the Lord Iesus Christ whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage that Paul doth not wish grace from Iesus Christ but from the father onely But this cauill is easily remooued for Ioh. 2.2 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is repeated from God the father and from our Lord Iesus Christ and so must it be taken here Pareus 2. Some distinguish these two thus that grace is wished from God the father as the author of grace and peace from Iesus Christ who is our reconciler Aretius But Haymo misliketh that and would haue this grace and peace indifferently to be conferred and equally by God the father and the Lord Iesus 3. Tertullian giueth this reason why the title of God is giuen vnto the father of Lord vnto Christ least the Gentiles might hereby haue taken occasion to thinke of the pluralitie of gods but when the Apostle speaketh of Christ alone he saith who is God ouer all blessed for euer Rom. 9.5 Tertullian aduers. Praxeam But the reason rather is this why Christ is called Lord because the father hath committed vnto him all authoritie for he is called the Lord which hath plenarie power and authoritie and yet the father is so called God as that the Sonne is not excluded and the Son is also Lord as that the father be also included and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answereth to the Hebrewe Iehouah which sheweth that Christ is verie God with his father Aretius 4. but further the question is mooued why there is no mention here made of the holy Ghost Haymo answereth that intelligitur in donis suis he is vnderstood in his gifts because grace and peace are also the gifts of the holy Ghost so also gloss ordinar But the better answer is that seeing these graces doe equally flowe from the whole Trinitie the Apostle by naming the father and the Sonne includeth also the holy Ghost and sometime he expresseth them all as 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Quest. 23. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 1. In this thanksgiuing fowre things are obserued to whom he giueth thankes to God by whome thorough Christ for whom for you all and for what because their faith was published through the world And this wise beginning S. Paul maketh thus insinuating himselfe that his admonition afterward might seeme to
〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 2. Thess. 1.6 dwelleth in you but if any haue not the Spirit of Christ the same is not his 10 And if Christ be in you the bodie is dead because of sinne but the Spirit is life because of righteousnes for righteousnes sake B.G. 11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies by his spirit because of his Spirit V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to a genitiue case rather signifieth by that dwelleth in you 12 Therefore brethren we are debters not to the flesh to liue after the flesh 13 For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie flesh L. by the Spirit ye shall liue 14 For as many as are led driuen V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit they are the sonnes of God 15 For ye haue not receiued the spirit of bondage againe vnto feare but ye haue receiued the spirit of adoption of Sonnes S. of the Sonnes of God L. add whereby wherein L. we crie Abba father 16 The same spirit beareth witnesse with our spirit that we are the sonnes of God 17 If we be sonnes children G. we are also heires euen the heires of God and ioynt heires heires annexed G. partakers of the inheritance of S. coheires Be. V. with Christ if so be we suffer together with him that we may be also glorified together with him 18 For I count that the afflictions of this present time are not answerable or meete V. Be. S. worthie L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie beeing construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather taken in the first sense to the glorie which shall be reuealed vnto vs. 19 For the earnest expectation B. fervent desire G. expecting with lifting vp the head Be. or fastening of the eyes S. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of the creature the created world Be. waiteth when the sonnes of God should be reuealed 20 Because the creature the created world Be. is subiect to vanitie not of it owne will but by reason of him which hath made it subiect subdued it vnder hope G.B. but these words vnder hope are better referred to the next verse B. S. 21 Vnder hope that the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God 22 For we knowe that euerie creature the world created Be. all the creatures S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth together or sigheth and trauaileth in paine together with vs vnto this present 23 And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh groane L. V. mourne B. in our selues waiting for the adoption of the sonnes of God L. ad euen the redemption of the bodie 24 For we are saued by hope but hope that is seene is not hope for that which one seeth why not how G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he hope for 25 But if we hope for that we see not we doe with patience abide it expect it Be. 26 Likewise the spirit also helpeth our infirmities for this what we should pray for as we ought we knowe not but the spirit it selfe maketh intercession maketh request L.G. with sighes groanes B.S.V. which cannot be expressed 27 But he that searcheth the hearts knoweth what is the meaning sense Be. vnderstanding S. desire L. affection V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense meaning of the spirit for he maketh intercession for the Saints according to God that is according to his will S. G. according to his pleasure B. 28 Also we knowe that to those which loue God all things work together God helpeth them in euerie thing S. ad for the best vnto good Gr. euen vnto them which are called of his purpose predestinate to be called S. called to be Saints ad of his purpose L. 29 For those whom he knewe before he also predestinate to be like fashioned or conformable to the image of his sonne that he might be the first borne among many brethren 30 Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified 31 What shall we then say to these things if God be for vs on our side B. G. who can be against vs 32 Who spared not his owne Sonne but gaue him vp for vs all how shall he not also with him giue vs all things 33 Who shall lay any thing to the charge or put in any accusation against Be. of Gods chosen it is God that iustifieth 34 Who is he that condemneth who shall condemne det G. it is Christ which is dead or rather which is risen againe who is at the right hand of God and maketh intercession B. Be. L. maketh request G. for vs. 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or the sword 36 As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter 37 Neuerthelesse in all these things we are more then conquerors we doe ouercome L. S.V.B. but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then simply to ouercome thorough him that loued vs. 38. For I am perswaded am certaine V. B. that neither death nor life nor Angels nor principalities nor powers not things present nor things to come nor strength ad L. 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. 2. The Argument Method and Parts In this Chapter the Apostle concluding the doctrine of iustification remooueth and taketh away the impediments 1. the reliques remainder of sinne in the sonnes of God doe not hinder their iustification to v. 17.2 neither are their afflictions an impediment which he exhorteth them by diuerse reasons patiently to suffer to v. 31.3 then he concludeth with the certaintie of saluation in the elect v. 31. to the end 1. The first impediment that the reliques of sinne which remaine in the seruants of Christ whereof the Apostle gaue instance in himselfe in the former Chapter doe not hinder their saluation he taketh away but with a double limitation if they be in Christ and doe not walke after the flesh both which are propounded v. 1. and afterward amplified and handled more at large The first limitation he setteth forth 1. by the fruites and effects of the spirit in the faithfull in freeing them from sinne and so from death and condemnation whereof he giueth instance in himselfe v. 2. from the end of Christs incarnation and death which was to destroie sinne and fulfill righteousnesse which the law could
afterward not before Pareus 3. And although men are so led by the spirit as that they followe his direction willingly yet they followe also necessarily this leading and moouing of the spirit is effectuall and cannot be resisted Melancth yet this taketh not away the libertie of the will in it selfe like as a blind man followeth his leader willingly though it be not free for him to goe which way he will the will of man remaineth free in it selfe as when one is set in two wayes he may take which he will yet by an accident the will may notwithstanding it is free in it selfe be determined and limited certainely to one thing as a blinde man by his leader is directed to take one certaine way so the spirit of God directeth and guideth the will vnto that which is good and the corruption of our nature to that which is euill 4. Chrysostome here further noteth that it is not said they which liue by the spirit and Theophylact they which haue receiued the spirit but they which are lead by the spirit to shew that the spirit must be the guide and ruler of our life quemadmodum navigij nauclerus as the Pilot is of the ship and the rider of the horse hereby then is expressed the continuall actiuitie and operation of the spirit in vs. 5. And this similitude may be taken either from those which are guided and directed as the blind man in the way or from them which wanting strength of their owne are borne and carried of others and so we are both wayes lead by the spirit for we neither can see the way vnto that which is good vnlesse the spirit direct vs neither haue we power and strength to followe it vnlesse the spirit drawe vs. Quest. 15. What is vnderstood by the spirit of bondage 1. Not the euill spirit namely Sathan by whom they are lead which walke after the flesh as Augustine vpon this place for the Apostle speaketh not of two diuerse spirits but diuerse effects of one and the same spirit working feare and bondage by the lawe and freedome by the Gospell 2. Neither yet is this spirit the soule of man which sometime is in the seruitude of sinne sometime it enioyeth the libertie of the spirit for v. 16. the Apostle maketh a manifest difference betweene this spirit and our spirit 3. Nor yet is this spirit not the holy Ghost but the lawe so called because it was giuen by the spirit as Chrysost. for euen the fathers vnder the law had the spirit of God as shall be shewed in the next question 4. But by the spirit the holy Ghost is signified which by the lawe worketh feare by the Gospell confidence and assurance Quest. 16. Whether the fathers vnder the lawe had onely the spirit of seruitude 1. Chrysostome hath here many strange assertions of the people of the Iewes that liued vnder the lawe as 1. Spiritum sanctum non acceperant c. the people of the Iewes had not receiued the holy spirit the lawe is called spirituall so also the manna which they did eate and the rocke whereof they dranke are called spirituall quia supra naturam perfecta erant they were perfect aboue nature And to make this his assertion good he saith that they opere tenus continebantur were restrained onely by the lawe from the outward act we from the verie inward thoughts they onely vsed corporall purgations and had a promise onely of temporall blessings as of a land that flowed with milke and honie Contra. 1. The Scripture euidently testifieth that Moses and the rest of the Prophets were endued with the spirit of God and it is said of Saul the spirit of God departed from him then he had it before and seeing they receiued Christ when they did eate manna and drinke of the rocke they had also his spirit for without Christs spirit they could not spiritually eate or drinke Christ. 2. and that the lawe of Moses restrained not the outward act onely but the heart and affections our Blessed Sauiour sheweth Matth. 5. where he deliuereth not a newe exposition of the lawe but he doth cleare it from the corrupt glosses of the Iewes 3. and though they had many more carnall rites then we haue yet euen in those externall ceremonies spirituall graces were represented as the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 4. yea and vnder those temporall promises they looked for celestiall as the Apostle sheweth that they sought an heauenly countrey Heb. 11.16 2. Some thinke that here two diuerse states are not compared together of the fathers that liued vnder the lawe and of vs that are vnder the gospell but onely two diuerse degrees of our conversion as first by the lawe we are made to knowe our selues and thereby terrified and afterward we finde Evangelicall comfort by faith in Christ Martyr and so M. Calvin thinketh that the things themselues the ministerie and operation of the lawe and of the Gospell are here set one against an other rather then the persons 3. But here is both an opposition of the persons and things together as Origen doth illustrate this place by that Galat. 4. where they which were vnder the lawe are likened vnto children which were vnder tutors and gouernors and we in the Gospell are like the heire that is come to age and hath no more neede of tutors but yet our state is not set as opposite to theirs as though they had onely the spirit of bondage onely they differ in degrees for they also had the spirit of Christ but not in that euident and conspicuous manner which we haue Pareus And here we may deuide the Iewes into 3. sorts some were altogether carnall which had no knowledge of Christ such onely had the spirit of bondage some were perfect and spirituall as Moses and the Prophets who had the spirit of Christ though for the time they serued vnder ceremonies some were weake yet hauing knowledge of the Messiah they receiued also of his spirit though not in the same degree with the other Martyr Quest. 17. Of the diuerse kinds of feare v. 15. Ye haue not receiued the spirit of bondage to feare 1. There are two kinds of feare a seruile feare when one is mooued onely by the feare of punishment and so kept in awe and obedience and there is filialis timor a filiall feare such as is in children when one feareth to offend God not so much because of punishment as because he findeth the Lord gracious and good vnto him of this feare the Prophet speaketh when he saith the feare of God endureth for euer of the other S. Iohn perfect loue excelleth feare Angustine thus resembleth these two kind of feares the seruile feare is like as an adulterous woman is afraid of her husband least he should come and finde her in her wickednesse the other feare is seene in a chast wife who feareth to offend her husband least he should depart
in chaunging it for some better thing 4. Wherefore the Apostle specially meaneth that all things that is all afflictions and tribulations shall be turned to the good of the Saints as Chrysostome interpreteth omnia etiam tristia includit in saying all he includeth also heauie things c. so Calvin Martyr Pareus with others though it be verie true that not onely afflictions but all things whatsoeuer shall fall out for the best And here Bernard well obserueth that all things so worke together vt inter haec omnia etiam quae nihil sunt numerentur c. that among all these things euen those are numbred which are indeed nothing as sickenes death and such like which haue no nature of their owne but are naturae corruptiones corruptions of nature 4. To those which loue God 1. the Apostle rather saith which loue God then which beleeue in God for these causes 1. for that the loue of God doth most shew it selfe in affliction when a faithfull man is willing to endure all things for the exceeding loue of God 2. and hereby Saint Paul doth distinguish a true faith working by loue from a sained faith which hath no such loue Mar. 3. and least any should thinke that by the merite of their loue toward God this benefit is obtained for all things to worke for the best the Apostle addeth which are called to shew that God first loueth them in calling of them before they could loue God Calvin and so the ordinarie gloss well noteth because the Apostle addeth which are called non aliunde est quà m à praedestinatione c. it is not from any other cause that all things worke together to their good then of predestination it is not of their merit 3. Origen whereas all things are said to worke together c. to them that loue God inferreth that to them which are not yet so perfit to loue God but reteine still the spirit of feare some things may fall out for the best but not all But though there may be diuerse degrees in the loue of God and so some more or lesse are made partakers of this benefit yet not onely some things but all to such as loue God shall fall out for the best so long as they remaine in the loue of God But if they haue not the loue of God at all then nothing shall be for the best but euen the good things shall fall out vnto their hurt as Chrysostome well collecteth that as to those which loue God etiam quae nocitura videntur euen those things which seemed hurtfull are for their profite so to them which loue not God quae profutura videntur damna sunt things which seemed to profite are hurtfull 5. Called of this purpose 1. Chrysostome Origen Theodoret Oecumenius doe vnderstand this not of the purpose of God but of man that God called those whom he foresaw to haue a purpose to consent vnto their calling But this is a very erroneous interpretation God in Scripture is said to call men not according to the purpose of men but according to his owne purpose as c. 9.11 that the purpose of God might remaine according to election 1. Tim. 1.9 Who hath saued vs according to his owne purpose and grace Ephes. 1.5 Who hath predestinate vs according to the good pleasure of his will in these and such other places this purpose is interpreted to be the purpose of God not of men and herein Tolet annot 31. and Pererius numer 107. doe well concurre together in giuing testimonie to the truth in reiecting the erroneous interpretation of the Greeke expositors 2. so then here the Apostle insinuateth a distinction of callings some are onely externall and not effectuall some are internall by the efficacie of grace according to the purpose of God so our Sauiour in the Gospell many are called but few chosen he speaketh of the externall calling onely but the Apostle here mentioneth the other effectuall calling which alwayes and onely followeth election Quest. 45. Of the meaning of these words v. 29. Those whom he knew before he also predestinate c. 1. They are deceiued which here doe vnderstand this foreknowledge of God of the foresight of their faith which should beleeue as Haymo quos praesciuit credituros c. whom he foresaw should beleeue them he predestinate so also Osiander with other Lutherans who doe hold election to depend ex prouisa fide of the foresight of faith whereas faith is the fruit and effect of predestination not the cause thereof whereof more followeth to be handled among the controversies 2. And as we make not Gods prescience here the cause of predestination so neither with Caietane doe we make predestination the cause of Gods prescience ratio quod sciat ill◠fore est quod volendo decrevit illa fore the cause that God knoweth things to come is because he willed and decreed them to be and Origen before had the like conceit in eo quod futurum sit id quod nondum est in hoc voluntas magis est quà m praescientia conditoris in this that what yet is not shall be therein the will rather of the Creator then his prescience is seene c. for in the order of nature first the knowledge of a thing which is in the vnderstanding goeth before the determination and decree which is in the will 3. Neither here doe we admit their distinction who would haue the foreknowledge of God onely to concerne the reprobate and predestination the elect and so they set praescites they which are foreseene or foreknowne against the predestinate for the Apostle here saith that God predestinate whom he knewe before then are not the wicked onely said to be foreseene of God but the elect also Beza nay Origen well obserueth that in the Scripture the wicked are not said to be foreseene of God at all not that any thing can escape Gods knowledge sed quia omne quod malum est scientia eius praescientia habetur indignum but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God 4. Some doe take this foreknowledge of God pro verbo elegendi for the word of electing as 1. Pet. 1.2 Elect according to the foreknowledge of God Calvin but here election and foreknowledge are distinguished foreknowledge goeth before election 5. Wherefore by prescience here we vnderstand not simply the foreknowledge of God but his foreacknowledging which is a knowledge with approbation the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knewe before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before in this sense it is said The Lord knoweth who are his 2. Timoth. 2.19 and Rom. 11.2 Hath God cast away his people whom he knewe before that is loued approoued for they had no good workes which the Lord did foresee thus Martyr Bullinger Pareus with others and Pererius significat scientiam approbationis it signifieth the knowledge of approbation disput 21. num
are many called which are not iustified nor ordained vnto salvation Answ. Origen here propoundeth a good answear videtur mihi vocationis quaedam differentia c. there seemeth vnto me to be a certaine difference of callings c. but Origen proceedeth not well in the explication of this distinction some saith he are called secundum propositum boni according to their good purpose but some are called that haue no such good purpose at all whereas the difference of callings is not in the purpose of the heart but in the grace of God which maketh vnto some their calling effectuall which some wanting that grace doe resist and disobey so Haymo interpreteth well quos vocauit per gratiam whome he called by grace There is then an externall calling onely without the inward worke of grace and with this election is not alway ioyned there is beside an inward effectuall calling by grace concurring with the outward and this necessarily followeth predestination and this the Apostle speaketh of here 3. Obiect Whom he calleth he iustifieth c. Hence it will followe nihil culpae habere c. that there is no fault in them which are not iustified because they are not called Ans. Origen answeareth that iustification non ex sola vocatione pendet doth not depend onely of vocation but from the desire which men haue vnto their saluation whereby their vocation it made effectuall but this is dangerous to make the efficacie of ones calling to depend vpon his owne will and desire and it is contrarie to the Apostle it is not in him that willeth or in him that runneth but in God that sheweth mercie Rom. 9.16 The better answear is 1. that no man that is called outwardly by the preaching of the word and yet thereby is not conuerted vnto God can excuse himselfe seeing he resisteth the grace of God offered 2. in that God giueth more grace vnto some then to others whereby their calling is effectuall no other reason can be giuen thereof then the good pleasure of God and we must not dive too deepe into Gods secrets to knowe a reason of his doings 4. Obiect But why doth the Apostle omit sanctification ioyning vnto iustification glorification the answear is that sanctification must be vnderstood and it is here by a synecdoche included in iustification as the more principall yet otherwhere the Apostle expresseth them both as 1. Cor. 6.11 But ye are sanctified but ye are iustified Pareus 5. Obiect But why doth the Apostle speake as of a thing alreadie past and done he hath glorified whereas the glorification of the Saints is yet expected 1. Origen answeareth that there is a double kind of glorie one quam iustificati in vita praesenti c. which the iustified doe enioy in this life present an other quae speratur in futura which is hoped for in time to come 2. some answear that it is true of many of the Saints that they are now glorified in heauen But the Apostle speaketh in generall of all that are iustified by Christ not of some onely 3. therefore I preferre Haymo his solution who saith it is the manner of Scripture sic narrare futura tanquam praeterita to speake of things to come as alreadie done and past because of the certaintie of them Quest. 49. Of the difference betweene the purpose or counsell of God his preference and predestination Seeing the Apostle here mentioneth these three together v. 29.30 it shall not be amisse briefely to shewe the difference betweene them 1. The purpose of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. hath other names beside in Scripture as his determinate counsell Act. 2.23 the good pleasure of his will Ephes. 1.4 and the counsell of his owne will Ephes. 1.11 2. the purpose of God and his prouidence differ for the one is generall concerning the gouernement and disposition of all things in the world the other specially concerneth the state and condition of men but more distinctly the purpose of God is taken three wayes 1. generally it signifieth the counsell of God for the administration of all things in generall as Ephes. 1.11 He maketh all things according to the counsell of his owne will and in this sense the prouidence and generall purpose of God are all one 2. it is taken for the counsell of God in electing of some and reiecting of others as Rom. 9.11 That the purpose of God might remaine where the Apostle speaketh of the election of Iacob and the reiection of Esau. 3. it more specially signifieth the counsell of God touching the saluation of the elect as it is taken here v. 28. called of his purpose 2. Concerning the prescience of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. this difference there is betweene the knowledge of God and his prescience or foreknowledge the knowledge of God is not onely extended to the things which are haue beene or shall be but euen vnto the things which neuer were neither shall be but his prescience is onely of those things which shall haue a beeing 2. Gods prescience is taken two wayes either for his generall foresight not onely of those things which the Lord himselfe intendeth to doe but euen of the euill which be decreeth to suffer to be done and thus as well the reprobate are foreseene of God as the elect in this sense the Apostle saith Act. 15.18 From the beginning of the world to the end the Lord knoweth all his workes secondly it signifieth not the simple and absolute knowledge of God but his liking and approbation of that which he knoweth as 2. Tim. 2.19 The Lord knoweth who are his and thus S. Paul vnderstandeth Gods prescience here those which he knewe before he predestinate v. 26. 3. out of this prescience and approbation of God proceedeth his election that vpon whom he casteth his loue and affection he electeth and selecteth them from the rest whom he leaueth to themselues as S. Peter ioyneth them together 1. Pet. 1.2 Elect according to the foreknowledge of God 3. Concerning predestination called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. it is taken either generally for the determination of God touching the saluation of the elect and the condemnation of the reprobate as Fulgentius defineth predestination est praeparatio operum Dei c. it is a preparation of the workes of God which in his eternall counsell he decreed to doe to shewe his mercie or his iustice in in this sense it is found in Scripture Pareus though there be other words equiualent as some are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreordained to damnation Iud. 4. and the vessels of wrath are said to be prepared to destruction Rom. 9.22 Gryneus Or predestination is taken more specially for the decree and appointing of such as are elected vnto euerlasting saluation as Augustine defineth it to be praeparatio beneficiorum Dei c. The preparing of the benefits and mercies of God whereby they are most certainly deliuered that are deliuered and the ordinarie glosse defineth
Christ and his constancie and immutabilitie that whom he loueth he loueth to the end all which tend to make vs sure of our election and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience for that is a fruite of iustification not the cause thereof But Saint Paul knew himselfe to be iustified by faith and thereof was assured the testimonie of the conscience which ariseth of our good fruits is an argument of our liuely faith whereby we are iustified 4. we confesse that none in this life can attaine to a perfect assurance without some doubting but there is difference betweene an infallible and certaine assurance and a perfect assurance this sheweth the degree the other the kind and manner 2. To Pererius we answer that we are assured by the light of faith infused that we are saued and his exceptions we except against 1. it is not naturall sense and experience that assumeth I am saued but this is the particular act or sense of faith relying vpon Gods promises there is a generall assent vnto and apprehension of Gods promises which maketh the proposition he that beleeueth in Christ shall be saued then is there a particular application which is the speciall act of faith but I beleeue which a man is assured of by his workes then the conclusion followeth I shall be saued the propositions beeing grounded vpon the promise of God is the obiect of faith the assumption inferred out of the proposition is the act of faith Therefore that is a friuolous obiection that the assumption I doe beleeue is not de fide of faith and it hath not the expresse word of God for fides non creditur sed sentitur faith is not beleeued but it is felt and perceiued it apprehendeth the generall promises of God and particularly applieth them 2. It is vntrue that the actions proceeding of the spirit and such as come from man himselfe are aliue for there is no good thing in vs which the spirit worketh not naturall ciuill workes haue a semblance indeede and shew of goodnes but there is not any true goodnes in them 3. but this is not to the purpose for though a man haue many sinnes which he knoweth not and his workes be imperfect this in a faithfull man hindreth not the assurance of his saluation which is not grounded vpon his workes but vpon his faith indeed if a man were iustified by workes he could neuer attaine vnto any securitie or certaintie of saluation but it is faith that layeth hold on the perfect obedience and righteousnesse of Christ that bringeth vs to this assurance 4. And as for their speciall reuelation whereby they pretend that Saint Paul and other holy men were made sure of their saluation the Apostle taketh away this pretext in making his case common herein with other faithful men saying that there was not a crowne of righteousnesse laid vp onely for him but for all them that loue his appearing 2. Tim. 4.8 a more excellent degree of assurance the Apostle had but the diuersitie of degree taketh not away the truenes of the thing a true assurance of saluation all the faithfull haue though not in the like degree measure Now on the contrarie side that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation and that de facto in very deed euery faithfull man is so assured we prooue it by these testimonies of Scripture As Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God 1. Cor. 2.12 We haue receiued the spirit of God that we may know the things that are giuen vs of God 2. Cor. 13.5 Know ye not your owne selues that Iesus Christ is in you vnlesse ye be reprobates and such other places many might be produced which shew that we haue a certaine knowledge and assurance by faith of heauenly things Pererius answereth 1. that either these places must be vnderstood of a morall coniecturall and humane kind of certitude assurance not diuine and infallible as in the first place though the testimonie of the spirit be most certaine in it selfe yet we onely by coniectures gather that it is the testimonie of the spirit 3. or the Apostle speaketh of that speciall assurance by reuelation which the Apostles had in those daies as in the second place 3. or he meaneth the knowledge onely of the doctrine and principles of faith not of beeing in the state of grace as in the third Pere disput 8. Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit as it is in it selfe but as it is to vs it beareth witnesse with our spirit that we are the children of God and thereby we crie Abba father like as then children doe call vnto their fathers with a confident assurance not a coniecturrall opinion the like certaintie haue the faithfull that they are the sonnes of God and that he is their father 2. the Apostle speaketh not of the Apostles and teachers onely of those times but generally of all the faithfull which haue not receiued the spirit of the world but the spirit of God 3. And the Apostle in the third place expressely mentioneth such a knowledge which the reprobates haue not and they which haue it are not reprobates but the knowledge of the doctrine of faith euen the reprobates haue but it is not sanctified vnto them 4. Now then to conclude this point there is a threefold kind of certitude there is one in opinion onely when a man deceiueth himselfe in his perswasion and thinketh that to be which is not there is an other certaintie in the truth of the thing as the Deuils know the truth of the articles of faith though they haue no comfort in them and there is an assurance as well of the truth of the thing as in perswasion and assent of him which beleeueth such is the assurance of faith the first is onely in the will and affection without any ground the second in the intellectuall part onely the third is in both So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things and his heart and affection is inclined firmely to beleeue and applie them to himselfe 5. Some of the Romanists doe not much differ from vs in this point of the certaintie of saluation as Pererius disput â— alleadgeth Vega and Ricuram Tapperus who affirme that a man may be so certaine of grace vt omnicareat formidine haesitatione that he may be without all feare and doubting See further of this Controversie Synops. Centur. 4. er 20. Controv. 10. Against the invocation of Saints v. 15. Whereby we crie Abba father Hence Bucer well obserueth that the spirit of God teacheth vs to call vnto God and crie in our hearts Abba father the spirit sendeth vs not vnto Saints the prodigall child comming home to his father wâ—nâ— not to any of his fathers seruants to
amorem tautopere hoc ardet desiderio for the loue of Christ he is so much inflamed with this desire it followeth not therefore he desireth to be separated from Christ therefore from his loue he wisheth not to be depriued amicita Christi sed fructu amicitiae of the friendship of Christ but onely of the fruit of his friendship which was euerlasting felicitie Pareus 2. Obiect If S. Paul herein respected the glorie of God in the saluation of the Iewes why did he not likewise wish to be separated for the saluation of the Gentiles Answ. S. Paul no doubt was readie to doe the like for them but there was not the like occasion for the Gentiles flocked to Christ and receiued the Gospell but the Iewes were stubborne and euerie where resisted their calling and therefore for them he maketh this vowe Mart. 3. Obiect But S. Paul knewe that he could not indeede be separated from Christ as he professed before c. 8.38 that nothing could separate him from the loue of God in Christ. Ans. 1. Lyranus thinketh that this vowe of Paul as likewise that of Moses was secundum dispositionem inferioris partis animae according to the disposition of the inferiour part of the mind where the affections are for loue nec mensuram scit nec modum knoweth neither measure nor manner not in the deliberate and reasonable part of the minde 2. But the better answear is that it was votum conditionale a conditionall not an absolute vowe if it were the will of God as Christs petition was for the passing away of the cuppe of his death if it were his fathers will Pareus so the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a sort and with condition if it might be Gryneus And to the same purpose before them Oecumenius 〈◊〉 absolute haec dixit tanquam possibilia sed sub conditione he spake not these things absolutely as if they were possible but with a condition for if Paul for the loue of Christ could haue beene separated from Christ he should againe haue beene so much the more firmely ioyned vnto Christ for if loue be the cause of vnion then so great loue of the Apostle would haue caused so much nearer coniunction 4. Obiect Though a man be bound by the rule of charitie to giue his temporall life for an others spirituall life yet he is not bound to giue his soule euerlastingly to perish if it were in his choice that others should not so perish like as one is not bound to redeeme an others bodily life by the losse of his so neither the spirituall life of the soule by the losse of his owne Tolet thus obiecteth annot 4. and therefore he inferreth that in this sense it had beene an inordinate and vaine desire in the Apostle Answ. 1. Some thinke that euery man is bound to redeeme the saluation of others by the losse of his owne sauing that fewe can attaine vnto such perfection of charitie for the rule of charitie is this that we should doe that for others which we would haue done for our selues now a man had rather that an other should giue himselfe to ransome him then he should perish and Christ was enflamed with such charitie that he became a curse for vs and the like minde should be in Christs members to wish to be accursed for their brethren as Origen inferreth Quid mirum si cum Dominus pro servis sit factus maledictum servus pro â—â—â—â—ribus anathema fiat what maruell is it when the Lord was made a curse for the seruants if a seruant become an anathema for his brethren Pareus also giueth instance in Christ who was made a curse for vs dub 1. Contra. 1. That saying of our Sauiour whatsoeuer you would that one should doe vnto you doe vnto them Augustine well vnderstandeth â—â—â—â—cta iusta voluntate of a right and iust minde not otherwise for if a man could be content vpon a lewde mind that his wife should commit adulterie with an other it followeth not that the other should yeeld his wife to his wicked desire so for a man to wish that an other would giue his soule for his were no iust or equall desire 2. Christ though he did beare the punishment due to vs and did beare the curse of the lawe yet he was neuer avulsâ—â— Ã Deo separated or pulled away from God Mart. and there is great difference between the person of the Redeemer and his exceeding loue and those which are redeemed who herein cannot be imitators of Christ. 2. As these doe iustifie Pauls desire hauing relation onely to the loue of his brethren so Chrysostome aymeth onely at the glorie of God that in respect thereof Paul made no account of his saluation but he expressely maketh not mention thereof for modestie sake lest he should seeme to boast too much of his loue toward Christ But Tolet sheweth the insufficiencie of this reason because Paul had professed before that nothing could separate him from the loue of Christ he might also as modestly haue wished here to be an anathema for Christ. 3. I preferre therefore Calvins solution that neither Saint Paul had here respect vnto the glorie of God alone or vnto the saluation of his brethren alone sed charitatem hominum in studio gloriae Dei contungimus but we ioyne the loue of men with a desire of the glorie of God c. he wisheth the saluation of his brethren with respect vnto the glorie of God as Moses in the like case in making request for his people therein desired the promoting of Gods glorie Now the Apostle saith for his brethren vt inserviret causae to apply himselfe to the cause in hand which was to testifie the great desire that he had to their saluation yet as ioyned with the glorie of Christ as is euident v. 5. where he addeth who is God ouer all Blessed for euer Mart. So then not withstanding these or any other such like obiections I preferre Chrysostomes interpretation of these words of the Apostle who in the zeale to Gods glorie loue to his brethren wisheth that he were cut off from Christ so they might be saued according to that saying in the Gospell that it were better that one of the members should perish then that the whole body should be cast into hell for the Apostle had herein respect vnto the glorie of God should haue more appeared in the sauing of the multitude of that nation as the whole bodie he beeing cut off but as one member then that he should be saued and the whole bodie perish to this purpose Chrysost. vpon that place in the Gospel Anselme likewise vpon this place saith that Paul optabat perire desired to perish so the rest might be saued and this sense he confirmeth by the like desire of two great Prophets Moses and Micah this latter c. 2.11 wisheth thus I would I were a man not hauing the spirit and that I did speake lies voluit se
not onely be that is Isaac Beza Genevens some and not only illa she vnderstanding Sarah that is the onely non accepit devinum responsum receiued not a diuine answear Ireneus lib. 4. 〈◊〉 or promissionem 〈◊〉 promise gloss ordinar or a sonne by the helpe of grace Lyranusâ— â—t the better supply is to put it neither in the masculine or feminine but in the neuter aâ—â— not onely hoc this that is it was not thus onely in Ismael and Isaac but in this other example which he nowe proâ—oundeth see the like phrase before c. 5.11 and 8.23 2. For whereas diuerse exceptions might haue beene taken 〈◊〉 former example as that they were of two mothers and alâ—â— same of diuerse conditions the one free the other bound now the Apostle produceth an other example wherein neither of these two exceptions can haue place for Iacob and Esau came of one mother and they were borne at one birth 3. The vulgar Latine readeth Rebecca ex vna concubitu at one lying in conception but in the Greeke it is not so but she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing conceiued by one in the same sense the Syrian translator companying with him though it be not vnlike but that as they were borne together so they were conceiued together 4. But Chrysostome here hath a strange opinion that the Apostle leaueth this question vndiscussed why the Lord did make choice of Iacob and refused Esau he onely answeareth one question by an other for the Iewes might haue demanded why they were reiected and the Gentiles accepted and he answeareth by the like question concerning the fathers Isaac and Iacob were taken Ismael and Esau refused and goeth no further like as in the 5. chapter he sheweth that Christs righteousnesse is deriued to vs as Adams sinne is propagâ—ted but there he leaueth and proceedeth not to shewe how sinne is propagated from Adam But Chrysostome is in both deceiued for both in that place he prooueth the propagation of sinne from Adam to his posteritie by the effect thereof namely death all is sinne in Adam because by sinne death entered and in this place he sheweth the first cause of the election of Iacob and the reprobation of Esau namely the free purpose of God v. 11. that the purpose of God might remaine Quest. 13. Whether these examples concerne temporall or eternall election and reprobation It is by some obiected that these examples of Isaac and Ismael Iacob and Esau doe only shewe their temporall reiection not their depriuing of eternall life but they are set forth onely as types of the reiection of the Iewes 1. For the text cited out of Genesis chap. 15. speaketh of servitude that the elder shall serue the younger but one may be in seruitude and yet not eternally reiected 2. And this prophesie was not personally fulfilled in Iacob and Esau but in their posteritie 3. That other place Malach. 1.2 sheweth wherein the loue of God consisted toward Iacob and his hatred toward Esau because he gaue vnto Iacob the land of promise but vnto Esau he made his mountaine wast and gaue him a drie and barren countrie Thus Erasmus obiected in his diatrib pro liber arbit and of late Humius and Huberus Contra. To these obiections of Erasmus Luther hath sufficiently made answer lib. de orbit c. 166. much differing herein from the Lutherans so called in these times 1. First here Luther and so Pet. Martyr vpon this place answer by way of concession that if it were admitted that Saint Paul onely speaketh of their temporall reiection yet it is a strange argument to shew that election is not by works seeing euen the disposing of this temporall inheritance was not by workes but according to the purpose of God secondly it is denied that this testimonie onely concerned the temporall inheritance for this externall promise of the inheritance of Canaan had relation to Christ and the spirituall promises were therein exhibited and so the Apostle draweth his argument à sig no ad rem significatam from the signe to the thing signified Iun. lib. 2. parallel 10. so also Pareus dub 9. this right giuen vnto the younger ouer the elder was effectus singularis gratiae complectens ea omnia quae ad foedus Dei c. it was an effect of speciall grace comprehending all things belonging to the couenant and euerlasting life 2. As this prophesie was historically fulfilled in their posteritie so also it must haue some effect in their persons for it is said to Esau Gen. 27.40 Thou shalt be thy brothers seruant which seeing it was not fulfilled visibly for Esau had a more flourishing outward state than Iacob it had a spirituall accomplishment in them Esau beeing a seruant in respect of Iacob because he was cut of from the couenant off grace And though there be not euident testimonie of the reprobation of Ismael and Esau yet it is most probable seeing Ismael was a mocker and persecutor of Izaak Gala. 4.29 and Esau is called a prophane person that they were reprobates vnlesse it can be shewed that they returned in their life time to the fellowship of the Church for without the Church there is no saluation Par. dub 4. 3. In Malachie the Lord vseth this as an argument of his loue to Iacob and hatred to Esau because he had giuen a pleasant land to the one and a barren ground to the other but yet the Lord riseth higher and sheweth how that with Esau he is angrie for euer and that he will be magnified in Iacob that place then cannot be restrained to temporall things 4. And if these examples onely concerned temporall things then had not the Apostle alleadged them to the purpose which was to shew who were the children of God and the children of the promise v. 8. but this is not to be thought of the Apostle that he cited Scripture impertinently See further hereof Synops. Quest. 14. How this saying of the Prophet Esau haue I hated agreeth with that Wisedom 11 2â— Thou hatest nothing which thou shalt made 1. Catharinus to dissolue this knot referreth this hatred of Esau vnto things temporall that Iacob is said to be loued and Esau hated because Iacob had the better blessing and more temporall gifts bestowed vpon him and Esau seemed to be neglected like as the younger sonnes may say their father hateth them when the inheritance is giuen vnto the Elder But it hath beene shewed before that these examples are alleadged by the Apostle to shew who were the children of promise and who not and therefore they cannot be restrained to temporall things 2. Augustine saith non edit Deus Esau hominem sed adit peccatorem God hated not Esau as a man but as a sinner lib. ad Simplâ—â—ian qu. 2. and he explaneth his mind thus further distinguishing betweene these three creaturam peccatum poenam peccati the creature the sinne of the creature and the punishment the first God hateth not nor the last the one he made
Apostle expresseth the Hebrew word sorer by these two rebellious and gainesaying so also Beza But Iunius parall 19. thinketh rather that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compendiously in one word expresse the Prophets meaning which is set forth in many words in that place Isa. 65.3 a rebellious people which walketh a way that is not good after their owne imaginations a people that prouoke me euer to my face c. all this the Apostle comprehendeth in these two words rebellious and gainsaying 2. By all the day 1. Origen vnderstandeth litterally the day wherein Christ did hang vpon the crosse c. and so a part is taken for the whole gloss ordinar but then it should not haue beene said all the day 2. Haymo interpreteth it to be the whole time Dominicae predicationis of the Lords preaching vnto his passion 3. But Oecumenius better taketh it for all that time which went before since they came out of Egypt so also Gryneus with M. Calvin and others vnderstand all that time since the Lord begunne to take speciall care of this people and thus the Prophets vse to speake as Ierem. 7.13 I rose vp earely to speake vnto you c. but ye would not heare toto tempore legis Mosaicae all the time of the law of Moses Lyran. 3. I stretched out my hands 1. not vpon the crosse as Origen and Ambrose for Christ said before he suffered that he would haue gathered them together as the henne her chicâ—â—us but they would not Martyr 2. neither is thereby onely signified the miracles which Christ shewed and the benefits bestowed vpon them as Haymo and as Gorrhan by the extending the left hand signifieth their protecting from euill and by the right hand the collaâ—â—â— of benefits 3. But hereby we vnderstand generally all those meanes which the Lord vsed not onely by his benefits but by his threatnings promises preaching of his word whereby he would haue called them to repentance Pareus 4. Yet they were still a rebellious and gainsaying people rebellious in heart and gainsaying in their mouth contrarie to those two speciall works of grace before spoken of the 〈◊〉 of the heart and the confession of the mouth Pellican so here three sinnes are set 〈◊〉 in the people their ingratitude that regarded not Gods mercie in calling them 〈◊〉 incredulitie in their rebellion obstinacie in gainsaying three vertues also are described 〈◊〉 seruants of God the Prophets their patience in suffering signified by the stretching out of their hands their perseverance all the day the cause for the which they suffered against a rebellious and gainsaying people 4. Places of Doctrine 1. Doct. A good intention maketh not a good action v. 1. They haue the zeale of God but not according to knowledge Hence it is euident that make a good action it is not sufficient to haue a kind of zeale and good intention for them beleeue had beene excused for putting Christ to death which they did of a blind zeale 〈◊〉 here the Apostle confesseth that they had zeale but it was not according to knowledge â—â— therefore it was a false and erroneous zeale such as they were ruled with that should â—â—â—ke they did God seruice in killing his seruants Ioh. 16.2 Doct. 2. Of the kinds of prayer v. 1. My hearts desire There is oratio mentalis vocalis a mentall and vocali prayer the one onely in the mind the other vttered by the voice of the first our Sauiour speaketh Matth. 6.6 When thou prayest enter into thy chamber of the other v. 9. after this manner pray yee And Saint Paul sheweth them both in this place that his hearts desire was c. he prayeth both with his heart and voice and the praier of the heart is the more principall Doct. 3. How to discerne true loue and freindship v. 2. That they may be saued c. Herein Saint Pauls true affection appeared toward his countrie men the Iewes in wishing their saluation whatsoeuer one freind wisheth vnto an other beside this it is nothing hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace this was Abrahams commendation that he had a case to instruct his familie children and seruants in the waies of God Gen. 18.18 Doct. 4. Of the consent betweene the law and the Gospel v. 4. Christ is the end of the law So then herein both the law and the Gospel agree that both of them doe ayme at Christ the law looketh vnto him as the end and the Gospel also requireth obedience to the law but Christ is couertly insinuated in the law but openly shewed in the Gospel the law leadeth indirectly vnto faith and the Gospel as it were indirectly pointeth at the law requyring the obedience thereof not as a cause but as a â—â—â—ie testimonie and consequent of iustification and so that is fulfilled which S. Paul saith Rom. 3.31 doe we then make the law of none effect through faith God forbid yea we est 〈◊〉 the law Doct. 5. Of the difference betweene the law and the Gospel v. 5. He that doth these things shall liue thereby c. Hence may be gathered there differences betweene the law and the Gospel 1. the law commandeth things impossible and not in mans power as in euery point to keepe and fulfill the law the Gospel onely requireth faith and beleefe 2. the law worketh terrour and perplexitie of conscience breeding doubts and questions in the mind who shall ascend to heauen to bring vs thâ—â—â—er who shall descend to hell to keepe vs from thence But the Gospel bringeth comfort and peace of conscience and assurance of saluation 3. the righteousnesse of the law is grounded vpon the law of Moses but the iustice of faith vpon the Gospel this is the word of faith v. 8. Doct. 6. Of the diuerse kinds of calling and sending to preach v. 18. How shall they preach vnlesse they be sent c. Though the Apostle doe here especially speake of the extraordinarie calling such as was this of the Apostles yet it is true of the ordinarie calling of preachers that none must take vpon them to preach vnlesse they be sent of God which is either immediately as the Prophets were so called of God in the old Testament or mediately by the authoritie of the Church or by them to whom it is committed which kind of mediate calling is not in euery Church the same in respect of some circumstances which are left to the libertie of the Church Pareus but yet the same end must be propounded which is the edifying of the Church and none ought to be sent which are not meete for such are not sent of God but runne vncalled and vnsent and as intruders But no man as the Apostle saith ought to take this honour vpon him but he that is called of God Hebr. 5.4 Here I cannot omit that obseruation of Faius who thinketh the sending of Ionas to haue beene ordinarie from the companie of the Prophets
tast of his mercie v. 32. and ascribe nothing to themselues 3. The conclusion consisteth 1. of an exclamation with an admiration of Gods wisdome and knowledge as vnsearchable which is shewed 1. by the secrecie thereof not to be found out by a creature v. 34. 2. by the bountie of God not prouoked by any mans giuing first vnto him 3. because God is the beginning and end of all things 2. then followeth the Apostles vow and wish that all glorie may be ascribed vnto God v. 36. 3. The questions and doubts discussed Quest. 1. Of the scope and intent of the Apostle in this chapter 1. Whereas the Apostle had in the ende of the former chapter shewed out of Isay how the Iewes for their obstinacie were reiected and the Gentiles called now he sheweth in this chapter for the comfort of the Iewes that all generally were not cast off but onely the vnbeleuers Origen and so least that the Iewes might haue despaired and some might also haue obiected as though hereby Gods promises to his people should haue beene made of no effect he sheweth this reiection of the Iewes not to be generall Par. and this he doth ne insultarent Gentiles least the Gentiles might haue insulted ouer the Iewes gloss ordin 2. So then partly to minister consolation to the Iewes Bucer partly to represse the insolencie of the Gentiles the Apostle sheweth three things concerning the reiection of the Iewes that it is not vniversalis vniuersall to v. 11. nor inutilitis vnprofitable to v. 25. nor irrecuperabilis irrecouerable from v. 25. to the ende Lyran. 3. And touching the first that their fall is not generall he sheweth first that all are not reiected as by his owne example then that some are assumed as seuen thousand were in Elias dayes and yet some reiected v. 8.9 Gorrhan Quest. 2. Why the Apostle maketh mention of the tribe of Beniamin whereof he was v. 1. I also am an Israelite of the seede of Abraham of the tribe of Beniamin c. 1. Pet. Martyr thinketh that Saint Paul would signifie here that he was not obscurely borne but of a noble tribe euen of Beniamin which came not of any of Iacobs handmaides but of Rachel his principall wife and out of the which Saul the first King of Israel was chosen 2. Tolet giueth a contrarie reason that least Saint Pauls calling might be ascribed to the dignitie of his tribe he sheweth he was of Beniamin which was vltima minima the last and least of all the tribes 3. the interlin glosse thinketh it is added because mention is made next before of the seed of Abraham lest he might be thought to be of Abraham by Ismael But this doubt was remooued before in that he saith he was an Israelite 4. Gorrhan giueth this coniecture alludit genus operi sequeti S. Pauls kindred and tribe is mentioned as agreeable to the worke that followed for as Rachel died in the birth of Beniamin so the Synagogue in the birth of Paul and as Iosephs cup was found in Beniamins sackes mouth so the word of Christ in the mouth of Paul and as Iacob saith of Beniamin Gen. 49. that he is a wolfe devouring the pray so Saint Paul spoiled the Iewish Synagogue and brought many as a pray vnto Christ. 5. But these collections are to curious S. Paul onely hereby sheweth that he was a Iew by nation not a Proselyte conuerted to the faith by rehearsing three of their principall Fathers Israel Abraham Beniamin Pareus that his kindred was so farre off from beeing an hinderance to him that he was chosen to be praeco gratia a preacher of grace Bucer and therefore all the Iewes were not reiected Quest. 3. How God is said not to cast off that people whom he knewe before v. 2. 1. Chrysostome taketh here Gods foreknowledge for his prescience by the which he did foresee the people whom he had chosen aptum fore fidem recepturum to be apt and readie to receiue the faith But herein the Greekes erred in attributing too much to mans freewill and the contrarie is euident out of the Scripture and reasons diduced from them that Gods prescience was no cause why he elected the people of Israel As 1. Deut. 7.7 the Lord saith he did not set his loue vpon them or choose them because they were moe in number c. he did of his meere loue choose them not for any respect vnto any thing in them 2. how could he foresee any goodnesse in them in whom naturally there is nothing but evill 3. and the Lord here saith v. 4. I haue reserued seuen thousand he ascribeth it to their own will but to his owne grace that they were so reserued 2. Some will haue this vnderstood comparatiuely ipsum praesciuit ante Gentes God did foresee them to be his people before the Gentiles so Oecumenius vnderstandeth it of the prioritie of the calling of the Iewes before the Gentiles But as Beza well obserueth the Apostle here speaketh not of vocation but of the decree of eternall predestination 3. Some interpret it thus which he knew before that is had before enlarged with many excellent benefits but it is euident by the circumstance of the place that the Apostle speaketh here of election before all time not of the collation of benefites in time ex Tolet annot 1. 4. Wherefore we must vnderstand that Gods prescience is taken foure waies 1. either largely for his foresight whereby he seeth and knoweth all things which are done in the world as Peter saith to our Sauiour Ioh. 21.17 Lord thou knowest all things and this generall prescience in God belongeth to his vnderstanding rather then will and is no cause of things for all that God in this sense knoweth he decreeth not 2. Gods prescience is taketh more strictly for his foreknowledge of those things which he decreeth to be both of good which he purposeth to worke and of euill which he purposeth to permit and this prescience is practicall the former is onely speculatiue 3. it is vsed yet in a more strict sense as when it signifieth the approbation and acceptance of God in his eternall loue as Rom. 8.29 Whome he knew before he predestinate and so praenoscere is probare to foreknow is to approoue as Origen saith and so Gods prescience differeth from election as the cause from the effect as it signifieth election and predestination it selfe and so Augustine taketh it here praescivit id est praedestinavit he foreknew that is predestinate so also Haymo Lyranus and so the meaning is whome he knew before ab aeterno electum amplexus whom he loued and embraced beeing elected from the beginning Beza and here the word praecognoscendi of foreknowing signifieth beneplacitum the good pleasure of God whereby he chose them to be his children Calvin for there is difference betweene these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foresee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foreknow this signifieth a foreknowledge with
4. I haue reserued vnto my selfe seuen thousand c. The faithfull then are separated from the world and reserued vnto God wherein appeareth both the loue of God toward the elect in sequestring them from the rest of the world and in his speciall protection of them as also what our dutie is againe toward God to deuote our selues wholly to his seruice seeing we are his and not our owne as the Apostle saith Rom. 14.7 none of vs liueth to himselfe neither doth any die to himselfe c. 3. Observ. Of our thankefulnes to be rendred to God for his election of grace both in our life and death especially in the charitable disposing of our last will and testament v. 5. There is a remnant thorough the election of grace Chrysostome by occasion of these words and the next which follow if it be of grace it is no more of works falleth into a vehement exhortation vnto thankfulnes to God againe because when we could not be saued by works dono Dei gratis salvati sumus we were saued by the franke gift of God and this our thankfulnes must first be shewed in our life temporis commoditate vt oportet vtere vse the opportunitie of thy life and time before death commeth when all opportunitie of working is taken away nondum solutum est theatrum sed adhuc in ipsa intrò stas cavea c. the stage or theatre is not yet dissolued but thou standest yet in the lists thou maist play thy prices at the last But if a man haue beene forgetfull of his dutie while he liued yet there is a way to make some part of amends at his death and how is that si Christum in testamento cum baredibus tuis conscripseris if thou in thy will appoint Christ among thine heires for what excuse canst thou haue if thou make not Christ coheire with thy sonnes seeing he maketh thee his coheire in heauen contribuâ—illi pecunias tibi iam deinceps inutiles c. commit thy money to him which is now like to be vnprofitable to thee neither canst thou any longer be master of it And if Christ be left coheire with thy sonnes orphaniam illorum alleviabit c. the will releeue their orphancie and keepe them from violence and wrong how miserable then are they which hauing no children parasitis potius adulatoribus sua distribuenda relinqunt c. do rather deuide their goods to parasites and flatterers then to Christ Consider how it is the mercie of God that giueth thee time to dispose of thy estate whereas many subitaneo raptu decesseriut are taken away by sodaine death Nay if thou wilt not make Christ coheire with thy children numera Dominum cum servis yet count thy Lord among thy seruants thou at thy death settest thy seruants free free then Christ in his members from famine hunger necessitie thus excellently Chrysostome handleth this matter of wills and testaments 4. Observ. Against rash iudgement v. 4. I haue reserued seuen thousand Calvin here obserueth well that like as there were many true worshippers in Elias time though he knew them not so ne temerè omnes adiudicemus diabolo we should not rashly send all to the deuill that are not knowne vnto vs neither yet appeare to be the seruants of God so the Apostle c. 14.4 who art thou which condemnest an other mans servant he standeth or falleth to his owne master 5. Observ. All things fall out for the best vnto the faithfull and to the wicked all things are accursed v. 9. Let their table he made a snare c. As vnto the wicked their prosperitie here vnderstood by the table becommeth a snare so ot the godly things which are in themselues heauie and hard are turned to be easie and pleasant the treacherie of Iosephs brethren turned to his aduancement the afflictions of the Israelites in Egypt hastened their deliuerance euen in the wildernes the Lord spread a table for them and so it falleth out as the Apostle saith c. 8.28 All things worke together for the best to those which loue God c. 6. Observ. Not to envie at the prosperitie of the wicked v. 9. Let their table be made a snare this teacheth vs not to be grieued when we see the wicked to flourish for their prosperitie will turne to their ruine as Pharaohs pride brought him to his destruction while he followed the Israelites in the red sea see to this purpose the 73. Psalme where the Prophet Dauid confesseth his infirmitie how he fretted at the prosperitie of the wicked 7. Observ. To take heede that the word of God be not a snare Origen further obserueth vpon this text how euen the table of Gods word which men fit to heare as at a table is turned to a snare to those which doe not heare it with vnderstanding and gather spirituall meate out of it to such it is as S. Paul saith the fauour of death vnto death 2. Cor. 2. 8. Observ. How we may profit by the fall of others v. 11. To prouoke them to follow them c. Like as by the fall of the Iewes saluation came vnto the Gentiles so by the sinne of others we are admonished to take heede vnto our selues to giue warning vnto others and to take occasion to reforme and amend such as haue offended see Galat. 6.1 9. Observ. How the Ministerie is truly honoured and magnified v. 13. I magnifie mine office The honour of the ministerie consisteth not in riches or pompe which are but accidentall things but in the conuerting of many vnto Christ as the Apostle saith in the next verse that I might saue some It is peculiar vnto God to saue but the Lord communicateth this excellencie to the Ministers which are the instruments to shew the necessitie of preaching and the reuerence thereunto belonging 10. Observ. How the faithfull comfort themselues in the power of God v. 23. God is able to graffe them in againe Thus the children of God in all their afflictions are taught to comfort themselues that God is able to deliuer them as our blessed Sauiour saith my Father is greater then all and none are able to take you out of my fathers hand Ioh. 10.29 11. Observ. How we should be affected toward the Iewes v. 28. Beloued for the fathers sake Beza well obserueth that Christians should not neglect or despise the Iewes but pray for their conuersion and prouoke them by their godly conuersation not by our superstitious vsages and corrupt manners to hinder their calling for the which the Papists and carnall professors haue much to answer to God 12. Observ. The comfort of the faithfull in the vnchangeable gifts of grace v. 29. The gifts and calling of God are without repentance This is much for our comfort that our faith can not faile for God repenteth him not of his gifts neither can the faithfull loose their faith which God by his spirit preserueth as S. Peter saith 1. epist. 1. c. 5. which are
quae tanquam ardentes faces taciuntur in coelum which as burning brands are cast vp into heauen so also Osiander semper habemus c. we alwaies haue somewhat either to aske for our selues or our brethren or to giue thanks for I take of all the rest these two that we must be readie vpon euery occasion to turne vs vnto God by praier and when we pray to pray instantly and feruently 3. But here the question will be asked why the Lord heareth not our praiers presently that we neede not continue so in praier and our Sauiour saith God at the instance of the praiers of his children will auenge him quickly Luk. 18.8 The answear is that God heareth quickly and performeth our requests quickly as he is said to doe a thing quickly that doth it quamprimum se offer at occasio as soone as opportunitie serueth so that mora non est in Deo sed in sensu nostro the stay is not in God but in our sense Martyr like as a carver first finisheth one part of his worke then an other so God bringeth forth euery thing in due time Olevian and further by this meanes when God deferreth our requests our faith is exercised and tried and illustrius est c. the benefit is so much the greater when it commeth Gualter and further we must pray continually because so is the will and pleasure of God as the Apostle saith 1. Thess. 5.17 Pray continually in all things giue thanks for this is the will of God in Christ Iesus Olevian 21. Quest. Of the communicating to the necessitie of the Saints and of hospitalitie v. 13. Communicating to the necessitie of the Saints c. 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vses rather then necessities as the vulgar Latin readeth and Erasmus least we should thinke that they are not to be succoured but in extreame necessitie Beza Tolet answeareth that yet the other word necessitie is better retained because all that want are in necessitie annot 23. but the word should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were to be translated necessities as Erasmus noteth also 2. And yet though we are commanded to minister to the vses of the Saints we must not giue supplie delicijs to their dainties and bestow superfluously vpon them Theophyl as afterward in time of superstition liberalitie was turned into superfluitle 3. Origen maketh mention of an other reading as though the word should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memories which Ambrose followeth and giueth this sense that we should remember the Saints to imitate and follow their life and godly example but the vsuall reading is rather to be receiued and so Chrysostome Theophylact and the Syrian interpreter read 4. And where the Apostle saith communicating Haymo following Origen obserueth that the Apostle saith not giue as it were of almes but communicate honestiori vocabulo vsus est the Apostle vseth a fitter terme to shew that the Saints had as it were an interest in their goods and beside as Calvin obserueth this word sheweth a communicating in affection that they should release them as though they themselues suffered with them as the Apostle saith remember thâ—se that are in bonds as if your selues were bound with theÌ„ Chrysost. obserueth further vpon this word communicate quod plus accipiant quaÌ„ praestant they receiue more then they bestow res ista negotiatio est for this matter is a kind of marchandise the one coÌ„municateth teÌ„poral things the other spiritual making them partakers of their prayers 5. But Tolets glosse is here very corrupt sit particeps meritorum he that giueth is partaker of their merits which the Saints haue in their sufferings for the passions of the Saints merit not though the Lord crowne their sufferings in mercie the Apostle saith the afflictions or sufferings of this life are not worthie of the glorie which shall be reuealed Rom. 8. but God indeede shall reward the works of charitie exercised vpon the Saints in which sense our Sauiour saith Luk. 18. make ye friends of the vnrighteous mammon that when ye want they may receiue you into euerlasting habitations for although good works are not the cause of euerlasting life yet they are a rule according to the which God will giue euerlasting life Martyr 6. Now the Apostle nameth the Saints which were the faithfull redeemed by Christs blood and sanctified by his spirit shewing that although charitie should be extended to all yet specially we should preferre domesticos fidei such as are of the houshold of faith Gualt as the Apostle saith Gal. 6.10 and by this is signified that we should not exercise our charitie on them onely which are knowne vnto vs but euen vpon strangers and all the godly Osiand as the Samaritane did shew mercie on him that fell among the cues and further here we learne what the dutie is which we should performe vnto the Saints not in caruing and painting their images when they are dead but in succouring their necessities while they liue Pareus 7. So here there are three speciall motiues vnto this dutie of beneficence compassio necessitatis dilectio sanctitatis liberalitas communicationis the compassion of necessitie the loue of sanctitie and in communicating liberalitie Gorrhan Following or pursuing hospitalitie 1. Chrysostome obserueth how the Apostle in euery one of these precepts vseth emphaticall phrases as he said before continue in prayer not pray onely and communitie to the vses of the Saints not giue so here he saith not embrace hospitalitie but pursue follow it 2. in those daies the Apostles and other disciples went preaching from citie to citie and they had not their publica hospitia common hospitals to receiue strangers and therefore this exhortation was then most needefull Osiand 3. Origen obserueth and so Haymo that where he saith follow hospitalitie he would not that we should onely receiue them that come vnto vs sed requiramus but we should seeke them and follow them and vrge them to come home vnto vs as Abraham and Lot did the same note hath Chrysostome and Martyr Gualter for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to pursue to apprehend one that fleeth and so the Saints which otherwise of modestie would not offer themselues should be invited and intreated and followed after Tolet. 4. Gorrhan further noteth in this word that it signifieth that assidue we should continually practise hospitalitie â—â— frequentia hospitum sit nobis onerosa that the frequencie of strangers should not be burthensome vnto vs. 5. And seeing that hospitalitie was euen commended among the heathen who worshipped Iuppiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of hospitalitie yet the Athenians made it a capital offence not to shew the way to a stranger much more should it be practised among Christians and the Apostle here doth not exhort vnto any base seruice for it is a princely and noble worke to giue hospitalitie as it is said of Titus the Emperour that he was wont to
about vnto Illyricum I haue replenished L. or fully preached B. fulfilled the Gospel Gr. fulfilled the preaching of the Gospel S. or the office of preaching Be. caused to abound G. the Gospell of Christ. 20 So putting my selfe forward endeauouring V. contending A. inforcing my selfe B. G. ambitiously seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. B. to preach the Gospel not where Christ was named least I should haue built on an others foundation 21 But as it is written to whom he was not spoken of they shall see him and they that heard not shall vnderstand 22 Therefore also haue I beene oft let to come vnto you 23 But now hauing no more place no more to doe B. in these quarters climates Gr. and hauing beene desirous to come vnto you many yeares agoe 24 When I shall take my iourney into Spaine I will come to you for I trust as I passe by in my iourney G. B. to see you and to be brought on my way thitherward by you after I haue beene somewhat filled with you that is your companie G. Be. 25 But now goe I to Hierusalem to Minister to the Saints 26 For it hath pleased them of Macedonia and Achaia to make a certaine cōmon gathering B. a distribution G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communiō or communication Gr. for the poore Saints which are at Hierusalem 27 It hath pleased them indeede and their debters are they for if the Gentiles haue partaked of their spirituall things they ought also in carnall things to minister vnto them 28 When I haue therefore performed this and haue sealed them this fruit I will go by you into Spaine 29 And I am sure when I come vnto you I shall come with the in the. Gr. aboundance of the blessing of the Gospel of Christ. blessing of Christ. L. 30 Also brethren I beseech you by our Lord Iesus Christ and for the loue of the spirit that you would striue with me helpe me B. L. by prayers to God for me 31 That I may be deliuered from the vnbeleeuers L. B. V. the disobedient G. B. S. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the first rather for he that beleeueth not is disobedient but disobdience hath not alwaies infidelitie accompaning it in Iudea and that my seruice which I haue to doe at Hierusalem may be accepted of the Saints 32 That I may come vnto you with ioy by the wil of God may with you be refreshed 33 Now the Lord of peace be with you all Amen 2. The Argument methode and parts THe Apostle in this chapter 1. finisheth his former exhortation to the strong to beare with them that are weake to vers 14. 2. the peroration or conclusion of the epistle followeth 1. The summe of the exhortation is propounded v. 1. then it is confirmed 1. from the end wherefore men haue receiued their gifts which is not to please or seeke themselues but one to seeke to edifie an other 2. an other argument is taken from the example of Christ and it is framed thus we must be like minded vnto Christ v. 5. and the end is expressed v. 6. But Christ did not seeke or please himselfe which is prooued first by a testimonie of Scripture v. 3. which is amplified by shewing the vse of the Scripture in generall which is for our learning v. 4. secondly he sheweth that Christ was not for himselfe but for vs by a distribution because he both was a Minister of circumcision to the Iewes v. 8. and he ministred also to the Gentiles that they might praise God for his mercie as he prooueth by 4. testimonies v. 10.11.12 and then he concludeth his exhortation with an heartie desire and wish v. 13. 2. In the peroration 1. he excuseth his writing vnto them v. 14. to v. 22. which he doth 1. by the end of his writing which was not to teach them whom he knew alreadie to be full of all goodnes v. 14. but to admonish them v. 15. 2. by his office which was to preach the Gospel vnto the Gentiles and therefore vnto them the antecedent namely his office and Apostleship he setteth forth 1. by the end to offer the Gentiles by their conuersion vnto God v. 16. 2. from the efficacie of his Apostleship in making the Gentiles obedient in word and deed v. 18. this efficacie he amplifieth 1. by the efficient the grace of Christ v. 17. 2. the helping causes signes and wonders v. 19. 3. by the circumstance of the place he had preached from Ierusalem to Illyricum v. 14. 4. from the difficultie he had preached Christ where they had not so much as heard of him v. 20. which he doth illustrate by the saying of Isaias 52.2 he maketh promise of his comming vnto them which hath beene hitherto letted and he giueth these reasons 1. because he had filled all those places with his preaching alreadie 2. and from his desire v. 23. 3. from the oportunitie of his iourney into Spaine v. 24. 4. then he preventeth and answeareth an obiection why he cannot ye◠come because he went to carrie the benevolence of Macedonia and Achaia to the poore Saints in Ierusalem which their benevolence he commendeth and setteth forth by the efficient cause their voluntarie contribution v. 26.2 ab aequo from the rule of equitie they were their debters in carnall things seeing they had receiued their spirituall v. 27. so he concludeth that when he had finished this service he would come vnto them v. 28. 5. he addeth another reason ab vtili from their profit he doubteth not but he shall come vnto them with abundance of blessing and therefore he will hasten his comming 3. Then he requesteth them to pray for him v. 30. shewing what they should pray for namely two things to be deliuered from the incredulous and refractorie Iewes and that his service may be accepted of the Saints v. 31. and why 1. from the end that he may come with ioy vnto them 2. because of his reciprocall prayer in praying for them v. 33. 3. The questions and doubts discussed Quest. 1. Of the argument and scope of this chapter in generall 1. Some thinke that the Apostle doth prosequute the same argument which was handled in the former chapter touching the vse of things indifferent which concerned Christian libertie as Haymo Tolet Martyr 2. Some make this difference that in the former chapter the Apostle shewed how the strong should behaue themselues toward the weake in declinatione mali in the declining of euill that is avoiding of offence now he teacheth them how to carie themselues in operatione boni in the working of that which is good in seeking the edifying one of an other Lyranus Gorrhan But that the Apostle did also before c. 14.19 let vs follow these ◠things c. whereby one may edifie an other 3. But the order and coherence rather is this the Apostle transfert ad thesin doth draw vnto a generall doctrine the particular rule before prescribed how the
the distinction of the offices here named by the Apostle in generall 15. qu. What is to be vnderstood by the proportion or analogie of faith v. 6. 16. qu. Of these seuerall offices here rehearsed by the Apostle in particular 17. qu. Of the Christian affection of loue and the properties thereof 18. qu. Of certaine externall offices of loue as in giuing honour one to an other 19. qu. The duties and properties of our loue toward God 20. qu. Of the remedies against the calamities of this life namely hope patience praier 21. qu. Of the communicating to the necessitie of the Saints and of hospitalitie 22. qu. How our enemies are to be blessed blesse them which persecute you 23. qu. Of the reasons which should mooue vs to loue our enemies 24. qu. Whether it be not lawefull vpon any occasion to pray against our enemies 25. qu. Whether S. Paul in calling Ananias the high Priest painted wall Act. 23. obserueth his owne precept here 26. qu. How we should reioyce with thē that reioyce and weepe with them that weepe v. 15. 27. qu. What it is to be like affectioned one toward an other 28. qu. What it is to be high minded and to be wise in our selues 29. qu. How euill is not to be recompenced for euill v. 17. 30. qu. How honest things are to be procured before all men 31. qu. How we should haue peace with all men 32. qu. How we should not avenge our selues but leaue it vnto God 33. qu. Of doing good vnto our enemies 34. qu. What it is to heape coales of fire vpon the head of the enemie 35. qu. Of these words v. 21. Be not ouercome of euill but ouercome euill with goodnes Questions out of the 13. Chapter 1. qu. Of the occasion which mooved the Apostle in this Chapter to entreat of the dutie of the subiects to the Magistrate 2. qu. How euery soule should be subiect to the higher powers 3. qu. How the powers that be are said to be of God 4. qu. Whether euery superiour power be of God 5. qu. How farre euill gouernours haue their power from God whether by his permission and sufferance onely 6. qu. Why the Apostle saith againe the powers that be are ordained of God 7. qu. Of not resisting the power 8. qu. What kind of iudgement they procure to themselues which resist the Magistrate 9. qu. How the Prince is not to be feared for good works but for euill 10. qu. What it is to haue praise of the power v. 3. 11. qu. How the Magistrate is said to be Gods minister for our wealth or good 12. qu. How the Magistrate is said not to beare the sword for nought v. 4. 13. qu. Of the right vse of the sword both in time of peace and warre 14. qu. How it is said It is necessarie to be subiect for conscience sake 15. qu. Why tribute is to be paid v. 6. 16. qu. Of the diuerse kinds of tribute and to whom they are due 17. qu. The seuerall duties summed together which are due to the Magistrate 18. qu. How farre the Magistrate is to be obeyed and wherein not to be obeyed How farre the Ciuill state may proceede in resisting a Tyrant How farre priuate men may be warranted in denying obedience vnto Tyrants 19. qu. How we should not owe any thing to any man but loue one another 20. qu. How he that loueth his brother fulfilleth the law 21. qu. How a man is to loue his neighbour as himselfe 22. qu. Who is vnderstood by our neighbour 23. qu. How salvation is said to be neerer then when we beleeued 24. qu. How the night is said to be past the day at hand of the literall sense 25. qu. What time is vnderstood by the day and night 26. qu. How we should walke honestly 27. qu. How we must put on Christ. 28. qu. How the flesh is to be cared for Questions out of the 14. Chapter 1. qu. Who are the weake in faith and how they are to be receiued 2. qu. What is meant by controversies of disputations 3. qu. Why he is called weake that eateth herbes 4. qu. Whether any things be indifferent in their nature as beeing neither good nor euill of themselues 5. qu. How the Apostle maketh the eating or not eating of flesh and the obseruing of dayes indifferent which else where he condemneth 6. qu. Whom the Apostle speaketh of the Iewe or Gentile saying God hath receiued him c. 7. qu. Whether it be not lawfull at all for one to iudge an other 8. qu. What it is to stand or fall to his owne Master 9. qu. Of the meaning of these words God is able to make him stand v. 4. 10. qu. What it is to esteeme one day aboue an other v. 5. 11. qu. Of the meaning of these words Let euery one be fully perswaded in his mind v. 5. 12. qu. What it is to obserue or take care of the day vnto the Lord. 13. qu. Of the sense and meaning of the former words He that obserueth c. obserueth it to the Lord. 14. qu. How he that eateth not is said to giue thanks 15. qu. Whether S. Pauls defense that he which doth or omitteth any thing in matters of religion doth or not doth it vnto God be perpetuall 16. qu. Of the coherence of these words None of vs liueth to himselfe v. 17. c. 17. qu. How we are said to liue vnto the Lord. 18. qu. How Christ by his dying and rising againe is said to be Lord both of the dead and quicke 19. qu. Of the tribunall seat of Christ what it is and of other circumstances of the day of iudgement 20. qu. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle 21. qu. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God 22. qu. Whether euery one shall giue an account for himselfe appeare before Christs iudgement seat v. 12. 23. qu. Of scandals and offences the occasion and diuerse kinds thereof v. 13. 24. qu. Of the occasion of these words v. 14. I knowe and am perswaded c. and of the meaning thereof 25. qu. How nothing is said to be vncleane of it selfe v. 14. 26. qu. Of the legall difference of meates why it was commanded 27. qu. Of the manner how meates are sanctified and made cleane 28. qu. Why ones opinion and iudgment maketh that vncleane which is not and whether an erroneous conscience bindeth 29. qu. How our brother is said to be grieued and to be lost and destroyed v. 15. 30. qu. Whether any indeede can perish for whom Christ died 31. qu. What is meant by the good or commoditie which they must not cause to be blasphemed v. 16. 32. qu. How the kingdome of God is not said to be meate and drinke v. 17. 33. qu. Of righteousnesse peace and ioy in the holy Ghost 34. qu. Of these words he which in these things serueth Christ is acceptable to God
the perfection of the parts because regeneration is both in the bodie and soule but not perfectione graduum by the perfection of degree for so it is onely begunne here and shall be perfited in the next life 2. and sanctification followeth after iustification and so is no part of it for first we are iustified then sanctified Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 1. The Apostle sheweth the cause of the resurrection of the Saints to be the inhabiting and dwelling of the spirit of God in them so that the spirituall communicating with the flesh and blood of Christ by faith is that by the vertue and power whereof our bodies shall be raised againe at the last day it is not the carnall eating of Christs flesh in the sacrament as the Romanists hold wherwith to the same end they housle the sicke that is in our bodies the seede of the resurrection for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament which is both necessarie and sufficient vnto life whereof our Blessed Sauiour treateth Ioh. 5.4 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Christ speaketh not here of the sacramentall eating and drinking but of his spirituall for the sacrament was not yet instituted 2. And that the carnall and corporall receiuing of Christs flesh is not possible neither yet requisite or necessarie to the resurrction of our bodies doth euidently appeare by these two reasons 1. because the Fathers that died before Christ was incarnate could not in that manner eate and drinke Christ and yet they died in the hope of the resurrection 2. infants are not admitted to the sacramentall eating and yet they shall rise againe at the latter day Martyr Controv. 8. Against merites v. 12. We are detters not to the flesh c. hence it followeth that we are detters to the spirit which part the Apostle suppresseth as beeing euident enough of it selfe out of the other 1. It is manifest then that whosoeuer seruice we doe performe vnto God it is ex debito a due debt we are endebted to God 1. by reason of our creation that he hath giuen vs these bodies and soules to the end that we should set forth his praise in the world 2. we are bound vnto God for our redemption by Christ our regeneration and sanctification by his spirit all which the Lord hath wrought for vs that we should performe him faithfull seruice 3. and likewise we are bound vnto God for the hope of our resurrection and glorification promised in his kingdome which the Apostle touched in the former verse 2. If then whatsoeuer seruice we doe vnto God we doe but our bounden dutie then there is no place for merits for our selues much lesse for works and merites of supererogation for others as the Romanists hold and teach for debitum meritum debt and merite doe one take away another as the Apostle sheweth Rom. 4.5 And whatsoeuer workes we do they are either according to the flesh or the spirit if after the flesh they are sinfull if according to the spirit they are of dutie 3. But they will thinke here to helpe themselues by a distinction that though our works merite not in the rigour of Gods iustice yet they merite ex acceptatione diuina through the diuine acceptance c. God indeed accepteth of our good workes in Christ yet not as merits but of grace and so in mercie rewardeth them Controv. 9. Whether in this life one by faith may be sure of salvation v. 16. The same spirit beareth witnesse with our spirit that we are the children of God Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull because the testimonie of the spirit is vnfallible yet the Romanists are not ashamed to denie that any such certaintie may be gathered from hence they say this testimonie of the spirit is nothing else but the inward good motions comfort and contentment of spirit which the children of God doe daily feels more and more c. Rhemist annot And Pererius it is but gustus quidum spiritualis praesentiae a kind of tast of the spirituall presence of grace and he consenteth vnto Thomas who thus interpreteth this testimonie of the spirit to be câ—â—iecturalem perswasioneÌ„ a coniecturall perswasion but infallibilis certitudo an infallible certaintie cannot be had citra specialem Dei reuelationem without the speciall reuelation of God their reasons are these 1. Thomas thus argueth a thing may be knowne either by speciall reuelation from God and so it may be reuealed vnto some that they are saued or a man may know somewhat in himselfe and that two waies certainely or coniecturally a thing is certainely knowne by the principles thereof as God is the beginning of grace but because God cannot perfitely be knowne none can attaine vnto this certaintie the coniecturall knowledge is by signes and effects as when a man doth perswade himselfe that because he feareth God and contemneth the world he is in Gods fauour but this knowledge is imperfect as S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. Pererius addeth this reason fowre waies may a thing certainely be knowen per lumen naturale c. by the naturall light of the vnderstandingâ— by the light of the Catholike faith by speciall reuelation per lumen fidei infusa by the light of faith infused but by none of these can one be assured of his saluation not by the first for it is a supernaturall light nor by the second for then all that beleeue the Catholike faith should haue this assurance neither hath euery Christian the third which is by special reuelatioÌ„ neither by the fourth can it be attained vnto for that perswasion riseth of two propositions the one apprehended by faith the other collected out of that by some naturall euidence and experience as faith reacheth vs that all which are truely contrite and penitent shall be saued then one out of his owne experience inferreth but I am contrite and penitent Ergo But this experience is vncertaine because that many actions proceeding from a man himselfe may carrie some semblance of those which are wrought by the spirit and a man may haue many sinnes which he knoweth not and so cannot repent him of them Contra. 1. To Thomas argument we answer 1. that two waies is a faithfull man perswaded and made certaine of his saluation both by the efficient cause the spirit of God which giueth such testimonie and assurance vnto them and by the signes and effects which are wrought in them 2. though God cannot here be perfitely knowne yet so much is knowne of God as may make a man sure of his saluation as we know by the Scriptures the great loue and mercie of God towards vs in