it secretly but I will doe this thing before all Israel Quest. 8. Of the diuerse acceptions of this word iustified 1. Iustice is taken diuerse wayes 1. it is vsed to signifie a generall consent and concurrence of all vertues which we call righteousnesse in this sense Iob is called an vpright and iust man Iob. 1.8 2. it properly signifieth that speciall vertue which is seene in giuing vnto euerie one their own as Luk. 18.3 doe me iustice against mine aduersarie 3. it is taken for the goodnesse of God in performing vnto vs though vnworthie that which he hath promised as S. Paul saith 2. Timoth. 4.8 which the Lord the iust Iudge shall giue me â—â— that day c. 2. So likewise to iustifie is vsed in a diuerse sense 1. it signifieth to declare or manifest one to be iust as it is said Matth. 11.19 Wisedome is iustified of her children 2. to absolue as pronounce innocent Rom. 8.33 It is God that iustifieth who shall condemne 3. we are said to be iustified by faith that is to be reputed and counted iust by the righteousnesse of Christ applyed and imputed vnto vs by faith 4. and it is also vsed of that inchoate and imperfect righteousnesse which is in the regenerate as Reuel 22.12 He that is iust iustificatur adhuc let him be iustified still Beza Gryneus here it is taken in the first sense God is said to be iustified that is declared acknowledged to be iust Quest. 9. Of the meaning of these words That thou mighâ—st be iustified in thy words and ouercome when thou iudgest 1. Some doe specially apply these words vnto Christ as Augustine vidit futurum indicem iudicandum be sawe that the Iudge to come should be iudged tract in Psal. 60. to the same purpose Gregory expoundeth that Christ was iustified in his words and ouercame when he was iudged of Pilate and the Iewes there was no guile found in his month Hugo addeth that he ouercame when he iudged and triumphed ouer Sathan and all the infernall powers vpon the crosseÌ„ But in this sense there should be small coherence in Dauids words for he confessing his sinne saying against thee onely haue I sinned adding further that thou mayest be iustified c. hath relation to his present state how God should be iustified in forgiuing his sinne and the Hebrewe word is taken actiuely when thou iudgest not when thou art iudged so that it cannot fitly be applyed to Christ beeing iudged 2. Some giue this sense Against thee only haue I sinned vt dum ego omnes peccamus c. that while I and all other sinne thou onely mayest appeare to be iust gloss ordinar so also Osiander agnosco me nihil agere sine peccato I confesse that I doe nothing without sinne to thee onely belongeth the praise of all goodnesse But Dauid speaketh not of other mens sinnes here but of his owne and not of all his but this speciall sinne which he had committed neither doth he meditate of the iustice and goodnesse of God in generall onely but as he had experience of his goodnesse in the particular remission of his sinne 3. Some by words here vnderstand Gods promises which he had made to Dauid touching the continuance of the kingdome in his seed and the comming of the Messiah which promises some might thinke God would revoke because of Dauids sinne and therefore God though men so iudged of him that he would alter his promises yet he would shewe himselfe iust in keeping his word with Dauid Thomas Lyranus Tolet Perer. But Dauid maketh not mention here of any such particular promises but such as other sinners also vpon their repentance might haue comfort in as he saith v. 13. I will teach thy way vnto the wicked and sinners shall be conuerted vnto thee 4. Calvin and Pareus thus interpret that Dauid confessing his sinne acknowledgeth God therein to be iust whatsoeuer he should lay vpon him for his sinne that howsoeuer men might murmure against God and so iudge him vniust yet his iudgements were most vpright and so God should be pure when he was iudged of men or to reade it actiuely when he iudged sinners for their sinne But in this sense it should not seeme to be much pertinent to S. Pauls purpose who would prooue by this place that the Lord is true and iust of his promises though men doe faile in their obedience 5. Theodoret and Euthymius thinke and so likewise Iunius that Dauid hath speciall relation to that conference that Nathan had with Dauid 2. Sam. 12. and the punishment there denounced confessing it was iustly inflicted vpon him and so God was iustified in his words and speaches which Nathan had in his name with Dauid 6. Yet further as I denie not but that Dauid hath speciall reference vnto that iudiciall proceeding which the Lord had with Dauid when he sent his Prophet Nathan it is more agreeable to the Apostles purpose to vnderstand this of Gods promise made to Dauid by Nathan that his sinne was forgiuen him then of the iudgment there inflicted that God notwithstanding Dauids sinne yet would keepe his promise toward the elect for the remision of their sinnes and so Vatablus will haue it depend vpon the 2. verse wash me from â—ine iniquâ—â—â—â— that thou mayst be iustified c. or Lyranus immediately after these words against thee only haue I sinned vnderstandeth to be supplyed remitte mihi forgiue me Thus Beza also referreth it to Gods gracious promise of remission of sinnes And so it is best agreeable to the Apostles purpose who sheweth by this testimonie that the vnbeleeefe or some maketh not the faith of Gods promises of no effect and as before the Apostle set the truth of God against mans lying so here in this sentence mans frailty appeareth on the one side in Dauids sinne and Gods truth and constancie in forgiuing the same Tolet. 7. Now whereas the Apostle followeth the Septuagint and ouercome when thou â—â— iudged but out of the Hebrewe it is thus interpreted and mayst be pure when thou iudgest first the Apostle retaineth the receiued translation which was much accounted of specially seeing it kept the sense of the originall for he which is pure and blamelesse ouercommeâ—â— in right iudgement Faius and God being pure and free from the accusations of the wicked therein ouercommeth their murmurings against his iudgements Pareus secondly the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iudging may as well be in the meane voice as the passiue and so may be taken actiuely when thou iudgest as some read passiuely when thou are iudged Beza Pareus Quest. 10. Whether a man may doe evill and commit sinne to that ende to set forth Gods iustice This doubt is mooued by occasion of the Prophets words because after he had said I haue done euill in thy sight it followeth that thou maist be iustified to the which these answears may be made 1. Dauid wâ—n he sinned did not propound this as the ende
speaketh of such as are rewarded for their worke before God and not seeing quod vllum opus ex debitâ— remunerationem Dei poscat that any worke by due debt can require reward at Gods hand he turneth the Apostles meaning an other way and by debts vnderstandeth sinnes as they are called in the Lords prayer and so he also thinketh he speaketh of the wages of sinne as S. Paul saith Rom. 6. That the wages or stipend of sinne is death But the Apostle here speaketh euidently of the wages due vnto good workes not to euill the wages is not counted by fauour but in rendring the wages of sinne there is no fauour but iustice 4. The Schoolemen likewise are grossely deceiued who thinking the Apostle doth set downe this as a positiue rule before God haue here deuised two interpretations 1. they vnderstand this working and not working of the works following iustification and so he that worketh is rewarded uot of fauour onely because of his faith but for the debt also of his workes gloss interlin but he that worketh not that is hath no time to worke is rewarded onely of grace But this glosse is conuinced of many errors 1. in ioyning faith and workes together whereas the Apostle before c. 3.28 ascribed iustification to faith without workes 2. to say that our workes are rewarded by debt is to make God endebted vnto man for the worke which is not farre from blasphemie 3. he that hath true iustifying faith can neuer be without some workes or fruits thereof be his time neuer so short as appeareth in the theife vpon the crosse 5. Gorrhan beside this exposition hath an other to vnderstand the Apostle to speake of workes going before iustification and then he giueth this sense that to him which doth some good workes before faith if he should be rewarded the reward should be of debt which is false for then it should not be of grace but to him that worketh not any such worke before faith righteousnesse is imputed by faith c. Here also are diuerse errors 1. â—o imagine that there can be any good workes at all before faith 2. he imagineth the Apostles speach to be conditionalll if any reward be giuen wheras the Apostle setteth it down â—â—sitiuely the wages is counted not if it be 3. the Apostle speaketh in all that discourse of all workes whether going before iustification or following after for all workes of the lawe are excluded c. 3.28 now all good workes are such as the lawe requireth therefore euen such good workes are shut out from iustifying as well such as followe iustification as goe before 4. all these errors arise out of the misvnderstanding of this place where the Apostle speaketh by way of supposition from the ciuill vse of rewards among men that if there were any such meritorious working before God the wages should in like manner be due by debt Quest. 13. Of the diuerse kinds of rewards 1. Wages or reward is either due by debt per proportionem operae cum re by the proportion of the worke with the reward after a Geometricall kind of proportion as when a labourer is couenanted with to haue so much for his worke as in a due estimation it is valued at there is a wages which is of fauour by promise and not by debt and then it signifieth the same thing that fructus a kind of fruit or commoditie that followeth ones labour as Psal. 127. the fruit of the wombe is called a reward and so life eternall is called a reward because the Lord hath promised to giue it as a fruit following the labour of his Saints Fai. 2. And further life eternall is called a reward by a certaine similitude because that as in ciuill workes the reward commeth after the worke is done so life eternall followeth after mens fruitfull labour in this life Mart. and againe it is called a reward in respect of the thing done not for the manner of the doing because that as the wages is giuen to the worker of debt so is saluation rendred to him which beleeueth of grace Pareus 3. But properly eternall life is not a wages or reward for these reasons 1. because the things are not equall which are giuen and receiued the eternall reward farre exceedeth the worth of our temporarie and imperfect obedience 2. he that meriteth the wages most doe it ex proprio of his owne but we haue nothing which we haue not receiued it is not our owne 3. he that meriteth must be no way bound vnto him that payeth the wages for his seruice but all that we doe or can doe it is our dutie to doe Quest. 14. How it standeth with Gods iustice to iustifie the wicked v. 5. v. 5. But beleeueth in him that iustifieth the vngodly this may seeme to be contrarie to that Exod. 34.7 where the Lord saith he will not hold the wicked innocent and Prou. 17. it is called an abhomination to iustifie the wicked 1. Bucer hereunto answeareth that S. Paul here speaketh of the first iustification which if it should not be of the wicked none at all should be iustified for we are all the children of wrath and the Lord findeth vs all wicked before we are iustified But Moses speaketh of him which continueth in his sinne and disobedience afterward 2. Gryneus thus answereth that although it be not lawfull for a man to iustifie the wicked yet God may doe it that is omni lege superior aboue all lawe and the reason of this difference is because God onely hath right and power to forgiue sinnes because they are committed chiefly against him Faius 3. Pareus addeth further that then it is vniust to iustifie the wicked when as it is done without cause and against the rule of iustice there beeing no satisfaction made by the offender himselfe or some other for him but with God it is so for he iustifieth the wicked hauing receiued a sufficient satisfaction by the death of Christ who hath payed the price of our redemption 4. To this also may be adioyned that this must be vnderstood in sen su diuiso in a diuided sense that God iustifieth the wicked not him that remaineth wicked but was so before he was iustified Faius Anselmus vnderstandeth him to be wicked that beleeueth not he then which beleeueth is no longer to be counted wicked so then whom God iustifieth be also sanctifieth and of an vnrighteous man he is made righteous which righteousnesse is imperfect here in this life and therefore it cannot iustifie Par. dub 4. Quest. 15. How our sinnes are said to be forgiuen and couered v. 7. 1. First it is here to be observed that whereas S. Paul bringeth in this testimonie out of the Psalmes Blessed are they whose iniquities are forgiuen and whose sinnes are couered to prooue the former proposition that God imputeth righteousnesse without workes that these two to remit and couer sinnes and to impute righteousnesse are taken for one and the same thing for
any thing that is good Beza 5. To iustifie is taken three wayes first to make one actually and verily iust so if any man could perfectly keepe the lawe he should thereby get an habituall and inherent iustice secondly it signifieth to be counted and declared iust as wisedome is said to be iustified of her children and thirdly it signifieth to forgiue discharge and acquite sinnes and so is it taken here that no man is iustified by the workes of the lawe that is thereby findeth forgiuenesse of his sinnes and so is taken for iust before God but this iustification is by faith in Christ by whome we are acquited of our sinnes and cloathed with his righteousnesse Martyr 6. The Apostle addeth in his sight to shewe a difference betweene iustification and righteousnesse before men which may be attained vnto by workes and the perfect righteousnesse which God requireth sometime this phrase in Gods sight is vsed to shewe a difference betweene that righteousnesse which is but in shewe and hypocrisie and that which it in truth as in this sense Zacharie and Elizabeth are said to haue beene iust before God Luk. 1.6 sometime it distinguisheth betweene the righteousnesse euen of good men and the righteousnesse before God as the Apostle graunteth that Abraham had wherein to glorie before men in respect of his workes but not before God Rom. 4.1 and so the Apostle taketh it here It is Christ onely that maketh vs holy and vnblameable in the sight of God Coloss. 1.22 Beza And further these reasons may be yeelded hereof why none can be iustified by works in Gods sight though before men they may 1. in respect of the Maiestie of God and most perfect puritie of his nature before whom the verie Angels doe couer their faces and feete Isay 6. and the heauens are not cleane in his eyes how much more is man abhominable Iob. 15.15 2. God looketh not vnto the outward shew but to the inward disposition of the heart which is perfect in none 3. the lawe of God is spirituall and requireth exact obedience of Gods commandements so that he which offendeth in one is guilty of all Iam. 2.10 this perfection none can attaine vnto Pareus Quest. 24. How the Apostle here denieth iustification by workes seeing he said before c. 2. v. 13. that the doers of the Lawe are iustified 1. The ordinar gloss giueth this solution secundum ceremonialia intellige vnderstand this according to the ceremonials he thinketh that the Apostle speaketh here of the ceremoniall workes of the lawe whereby none are iustified but in the other place of the morall workes which doe instifie But the Apostle here euen excludeth morall workes for of the morall lawe the words following are specially vnderstood by the lawe commeth the knowledge of sinne 2. Caietan thinketh that the Apostle speaketh here of iustification before God there of the iustice of workes before men but the verie words of the text doe ouerthrowe this interpretation for euen in that place the Apostle speaketh of those which are righteous before God which are not the hearers but the doers of the lawe 3. Ambrose to this purpose lex temporalem habet iustitiam fides aeternam the law may giue a temporall kind of iustice but faith an euerlasting be thinketh that men are said here not to be iustified by workes that is without faith but yet a temporall kind of iustice they might haue by the lawe without faith But the Apostle in both places as hath beene said speaketh of true iustice and righteousnesse before God 4. The moderne Papists tell vs here of two iustifications the first which is by faith onely without workes the second which is by workes which proceede of faith and grace of the first speaketh the Apostle here as they thinke and of the other in the former place Rom. 2.13 Perer. disput 8. to the same purpose Tolet that the Apostle speaketh here of workes going before faith which doe not iustifie there of workes which followe faith the other doe iustifie in encreasing iustification which was begunne before by faith annot 13. Contra. 1. This is but a Popish fiction of the first and second iustification the Apostle is saying Rom. 8.30 whom he iustified he glorified maketh but one iustification after the which followeth glorification 2. euen the Apostle excludeth here the workes of the regenerate which may appeare by these reasons 1. because there neede no question to be made of the workes of carnall men which are euill because they are without faith there can be no shewe at all that such workes should iustifie 2. the workes of Abraham were the workes of grace which the Apostle excludeth from iustification c. 4.2 3. This is the reason why workes cannot iustifie that all occcasion of reioycing may be taken away from men and euerie mouth may be stopped but now if men might be iustified by their works after they are called and haue faith they might glorie in such works by the which they say they doe merit and which in their opinion proceede in part from mans owne free will 5. Some thinke that the Apostle Rom. 2.13 speaketh ex hypothesi by way of supposition that the doers of the lawe shall be iustified that is if any could keepe and performe the lawe they should thereby be iustified But here he simply denieth iustification to workes because no man is able to keepe the lawe Pareus This is a good distinction and in other places it may well be receiued where the Scriptures seeme to attribute much vnto the law as he that doth these things shall liue thereby But here it is not so fit for in that place Rom. 2.13 the Apostle encreateth not of the causes of iustification but onely sheweth who they are which shall be iustified not hearers and professors but doers and followers 6. Peter Martyr saith that when iustification seemeth to be ascribed vnto workes it must be vnderstood in respect of faith and grace wherewith they are ioyned as a man is said to be a reasonable creature yet in respect of his soule onely though he consist both of soule and bodie yet it is faith properly that iustifieth and not workes which followe faith But the Apostle doth not at all in that place or any other ascribe iustification before God vnto workes 7. Wherefore the best solution is this that here S. Paul disputeth indeede of the proper and true causes of iustification which he simply denieth vnto workes and giueth vnto faith but there he sheweth who and vpon what condition men are iustified and who are not iustified namely such as hauing a liuely faith doe bring sorth the fruits thereof and doe their endeauour to keepe the lawe are iustified as the Apostle in the same sense had said before c. 2.6 that God will reward euerie man according to his workes And in the like sense Christ shall say vnto the righteous in the day of iudgement Matth. 25.34 Come ye blessed of my father inherite the kingdome
taketh this iustice to be Christ rather it signifieth the iustice or righteousnesse which is by faith to Christ so called both because of the efficient cause thereof namely God who worketh it in vs and in regard of the effect because it onely is able to stand before God Calvin 2. Without the Lawe 1. Origen here vnderstandeth the lawe of nature and giueth thiâ— exposition ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae the law of nature did helpe nothing at all to the knowledge of the iustice of God but it was manifested by the written lawe of Moses but the Apostle excludeth not here the written lawe for them it were no consequent speach vnto the former where the Apostle denied iustification vnto all workes of the lawe in generall the same lawe then must be here vnderstood which he treated before that is generally both the naturall and written law 2. Augustine ioyneth this word without the lawe not vnto manifested but vnto righteousnesse so the righteousnesse without the lawe he expoundeth sine adminiculo legis without the helpe of the law lib. de spirit liter c. 9. but this sense first Beza confuteth by the order and placing of the words which stand thus without the lawe is righteousnesse made manifest not righteousnes without the lawe as S. Iames saith faith without works is dead not without works faith is dead for in this transposing of the words the sense is much altered Tolet addeth this reason that righteousnesse without the lawe that is the workes of the lawe was knowne euen vnto the faithfull vnder the lawe therefore the words without the lawe must be ioyned rather vnto manifested then to righteousnesse 3. But yet Tolet is here deceiued for he thus interpreteth absque lege without the lawe that is cossante lege the lawe ceasing and beeing abrogate the Euangelicall faith was manifested for although the workes of the morall law are commanded in the Gospel yet they bind not by reason of the legall bond or obligation but by vertue and force of newe institution thereof by Christ But our Sauiour faith directly that he came not to destroy the lawe and the Prophets Matth. 5.17 but if the morall lawe were first abrogated though it were againe reuiued by Christ it must first be dissolued 4. Ambrose well referreth without the lawe to manifested but he seemeth to restraine it to the lawe of ceremonies sine lege apparuit sed sine lege sabbati circumcisionis it appeared without the lawe but without the lawe of the Sabboth and circumcision and newe Moone c. But in all this disputation the Apostle chiefely entreateth of the morall lawe by the which specially came the knowledge of sinne 5. some referre this to the manifestation of the Gospel by the preaching of the Apostles when the Gentiles were called which had no knowledge of the lawe Mart. and many also among the Iewes which though they had not the lawe yet cared not for it as they say Ioh. 7.48 Doth any of the rulers or Pharisies beleeue in him but this people which knoweth not the lawe Gorrhan â—â— they vnderstand without the lawe that is without the knowledge of the lawe But the Apostle speaketh of that iustice which was manifested both to the Gentiles and the Iewes which had yet the knowledge of the lawe 6. Gryneus whereas the Apostle saith first that righteousnesse is reuealed without the lawe and yet immediately after he saith hauing witnesse of the law and the Prophets would reconcile them thus vnderstanding lawe in the first place of the letter of the lawe which doth not set forth the iustice of God by faith and in the other place the spirituall sense of the lawe 7. But the meaning rather of the Apostle is this that it is not the office of the lawe to teach faith and that beside the lawe there is an other doctrine in the Church concerning faith which doctrine of saluation and iustice by faith neither the naturall nor morall lawe can teach and though in the time of the lawe this doctrine of faith was taught the faithfull yet the knowledge thereof came not by the lawe And for the full reconciling here of the Apostle to himselfe three things are to be considered 1. that in the first place the lawe is vnderstood strictly for the doctrine of the morall lawe whether written or naturall which doth not properly teach faith in Christ afterward the lawe is taken for the bookâ— of Moses wherein many Euangelicall promises are contained beside the legall precepâ—â— Beza annot â—2 The lawe doth properly vrge workes it doth not professedly teach faith and yet it excludeth it not Pareus but accidentally it bringeth vs to Christ as forcing vs when we see our disease to seeke for a remedie 3. this doctrine of faith was manifested without the lawe that is more clearely taught and preached at the comming of Christ yet it was knowne vnto Moses and the Prophets though more obscurely for in that it is said to be manifested nor made or created it sheweth that it was before though not so manifest Perer. disput â—0 Faius So then those words but now doe both note the diuersitie of time and they are aduersatiue particulars shewing that our iustice is not reuealed in the lawe but otherwise and els where Quest. 27. How the righteousnesse of faith had witnesse of the lawe and the Prophets Fowre wayes are the law and Prophets found to beare witnesse and testimonie vnto the Gospell of faith 1. by the euident prophesies of Christ as our blessed Sauiour saith Ioh. 5.46 Moses wrote of me and S. Paul said before c. 2. Which he had promised before by his Prophets in the holy Scriptures and S. Peter saith Act. 10.43 To him also giue all the Prophets witnesse such euident testimonies out of the lawe and Prophets are these which are cited by the Apostles as that Rom. 10.6 The righteousnesse of faith speaketh on this wise say not in thy heart who shall ascend into heauen that is to bring Christ from aboue c. so the Apostle citeth an euident testimonie out of the 31. of Ieremie Hebr. 8.8 how the Lord would make a newe testament with the house of Iuda and many such testimonies in the newe Testament are taken out of the old 2. A second kind of testimonie were the types and figures which went before in the old Testament as the Paschal lambe the Manna the rocke the cloud did shadow forth Christ likewise some acts of the Patriarkes and Prophets did prefigure out Christ as Abrahams sacrificing of Isaac Salomons building of the Temple Ionas beeing in the bellie of the whale with such like 3. The sacrifices and oblations and the blood of rammes and goates did signifie the vnspotted lambe of God that should be slaine for the sinnes of the world Mart. 4. The lawe also by the effect thereof did beare witnesse vnto Christ as Augustine saith lex hoc ipso quod iubendo minando
soule as the Apostle also saith I liue by faith in the Sonne of God Galat. 2.20 then is it not a disposition onely for a disposition vnto life is not life but faith is the life of the soule 2. whereas Pererius obiecteth these places Galat. 5.5 By the spirit thorough faith we waite or expect the hope of righteousnesse whereupon he would inferre that faith worketh the hope rather of righteousnesse then righteousnesse it selfe and so prepareth rather and disposeth to iustification then iustifieth to this we answear 1. that by the hope of righteousnesse may be vnderstood the reward of righteousnesse hoped for hope is taken for the thing hoped for Beza 2. or by the hope of righteousnesse is signified perseuerance and continuance in this hope Calvin 3. or rather these words must not be taken in sensu diuiso sed composito not in a diuided but an whole sense that we must not ioyne only to expect and waite with faith but rather thus to put them together We waite for the hope of righteousnesse by faith Genevens 2. Againe the Romanists affirme that faith is said to iustifie because it is the roote onely foundation and beginning of iustification and whereas the Apostle notwithstanding saith Ephes. 3.17 beeing rooted and grounded in loue he saith the Apostle speaketh not of the foundation of iustification simplie but as it is complet and perfit and meritorious of euerlasting life and so charitie is the foundation because it formeth and perfecteth all other vertues and it is that whereby we are formallie and actually iustified Pererius disput 18. numer 88. Contra. 1. Faith is not the beginning onely of iustification but the verie perfection thereof for beeing iustified by faith we are at peace with God but an imperfect and begunne onely iustification could not worke peace in vs. 2. The Apostle speaketh in that place of the loue of God toward vs in Christ which he calleth the loue of Christ v. 19. not of the charitie and loue which is wrought in man and that loue indeede is the verie foundation of our hope 3. but it is vntrue that charitie formeth all other vertues or that thereby we are formally and actually iustified for it is faith that giueth life vnto other vertues which without faith cannot be acceptable vnto God whom it is impossible to please without faith Heb. 11.6 and not charitie but faith is the forme of iustification for the life of the soule is ascribed vnto faith Galat. 2.20 3. They say further that faith doth not iustifie passiuely as it is an instrument to apprehend Christs righteousnesse but by the dignitie worthinesse and meritorious worke thereof Bellar. lib. 1. de iustificat c. 17. Contra. 1. The contrarie is euident out of Scripture that faith iustifieth not as it is an act or worke for how then should faith iustifie without workes if it selfe did iustifie as a worke or act If here it be answered that the Apostle excludeth onely the works of the law such as faith is not the Apostle els where excludeth all workes in generall as Ephes. 2.8 by grace are ye saued thorough faith c. not of workes c. 2. faith then iustifieth relate by way of relation to Christ as Rom. 5.19 By the obedience of one shall many be made righteous and organice as it is an hand to lay hold of and apprehend the righteousnesse of Christ as the Apostle againe saith Rom. 5.17 Much more shall they which receiue the abundance of grace and the gift of righteousnesse raigne in life thorough one c. iustification then is a gift receiued and apprehended by faith In this sense then it is said faith iustifieth as an organe instrument and hand apprehending receiuing and applying the righteousnesse of Christ like as the plough is said to make a man rich beeing the iustrument of his labour whereby the earth is tilled and made fruitfull 3. And here I will oppose the graue testimonie of Tolet against Bellarmine one Cardinall against an other thus he writeth fidem non habere ex se efficaciam vllam vt actus noster est reconciliandi sed totam eius virâ—â—â—â— procedere ex obiecto nempe Christo that faith hath no efficacie as it is our act to reconcile vs vnto God but the whole vertue thereof proceedeth from the obiect namely Christ As when the Israelits looked vpon the brasen serpent and were healed their sight as it was an act of the eyes had no vertue to heale but the whole efficacie was from the serpent which they beheld Tolet. annot 20. Controv. 20. Whether faith alone iustifieth Bellarmine consenting with the rest of the Romanists doth mightily striue lib. 1. de iustifâ—â— c. 12. that faith alone doth not iustifie and he much insisteth vpon this argument faith cannot be alone without loue hope and other vertues and graces therefore it cannot iustifie alone Contra. 1. But it followeth not for faith beeing separate from loue and hope is no faith it is dead and therefore faith beeing destroyed it can bring forth no act like as it folâ—â—weth not the care onely heareth or the eye seeth therefore the one can heare the other 〈◊〉 if it were alone that is pulled and seuered from the bodie 2. That faith onely iustifieth though faith beeing alone iustifieth not it is thus made eâ—â—dent 1. because it is the office of faith onely to apprehend and receiue the promises it is â—â— hand of the soule so is not charitie hope or any of the rest 2. faith iustifieth without â—â—e workes of the lawe but all other vertues as hope charitie are commanded in the law â—â—â—refore without them is our iustification wrought 3. though the Apostle vse not here â—â—t particle onely yet els where he vseth a tearme equivalent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi but a man is not â—â—â—â—â—fied c. but by faith And many of the fathers haue by way of interpretation expresseâ—â— but to the word onely as Origen vpon this place the Apostle faith that the iustification 〈◊〉 fidei of faith alone sufficeth so Ambrose vpon the 4. chap. of this epistle saith Abraham sola fide iustificatus Abraham was iustified by faith onely Hilarie in c. 8. Matth. fides sola iustificat faith onely iustifieth Hierome Rom. 4. impium per solam fidem iustificat Deus God iustifieth the wicked returning by faith onely to this purpose also see Chrysostome Cyprian Augustine Nazianzen Basil Ruffinus cited by D. Fulke who all affirme that faith onely iustifieth so that appeareth to be a malitious cauil of the Rhemists that onely is foisted in by vs see annot in 3. Rom. sect 8. If sometime the fathers seeme to dispute against onely faith they are to be vnderstood to speake of solitarie saith separate from good workes as Augustine thus putteth the case whereas the Apostle saith that a man is iustified without works he must not be vnderstood vt accepta fide si vixerit dicamus eum iustumesse si male vixerit that after he
Abraham obeied God to goe out of his countrey and to dwell in a strange land Heb. 11.8 and other promises as Gen. 12.3 and 13.16 also Abraham beleeued wherein he shewed his faith yet Moses reserueth this commendation of Abrahams faith to this place for these reasons 1. Moses would not straight vpon the first promise made Gen. 12. speake of Abrahams iustification by faith before he had brought forth diuers excellent and glorious works that his iustification might appeare to be of his faith not by works so Faius and Tolet. annot 5. 2. Neither would Moses deferre this testimonie of Abrahams faith vnto that act of his in offering his Sonne to be sacrificed but he setteth it downe here as soone as he had receiued an expresse promise concerning his seede which was Christ that it might appeare to be faith in Christ and none other whereby he was iustified before this Abraham had receiued some generall promises concerning Christ as that in Abraham all the families of the earth should be blessed Gen. 12.3 and that his seede should be as the dust of the earth but the seede out of his owne bowels was not promised vntill now Tolet. Faius 3. Further then was his faith commended because it had at that time beene throughly tried when he thought that Eliezer his seruant should be his heire 4. And though Abraham had faith before yet was it still more perfected and Abraham was now more certenly perswaded of his iustification and therefore he is said now first to be iustified though indeede by the same faith he had beene iustified before Pareus dub 2. Quest. 8. What imputation is and what to be imputed 1. This word is distinguished according to that which is imputed as sometime that which is euill is said to be imputed sometime that which is good 1. An euill thing is imputed two wayes either rightfully as when a sinne is worthily imputed to him that committed it as Quintilian putteth this case lib. 5. c. 10. vtrum caedes ei imputanda sit c. whether the murther be to be imputed to him that beganne the strife or it is imputed wrongfully as adulterie was imputed to Susanna her charge without cause 2. a good thing is imputed three wayes 1. iure by right as the reward is imputed to the worke by debt as the Apostle vseth the word here v. 4. but then this word imputed is taken for to giue and it is improperly called an imputing 2. iniuria by wrong as when innocencie is imputed to a malefactor which is forbidden Prou. 17.15 to iustifie the wicked 3. gratia by grace and fauour a thing is imputed but not against right propter alienum meritum for an others merit and so are we said to be iustified by faith in Christ Pareus like as when a Creditor of grace and fauour accepteth a debt to be paied and accounteth it discharged when yet the partie indebted is not able to pay it in this sense is the word taken Numb 18.27 Your offring shall be reckoned vnto you as the corne of the barne it shall be so counted or be in stead of it though it be not it Faius 2. This word to be imputed likewise is taken either Physice in a Phisicall sense as when a plant is said to be imputed that is set in or graft into the stocke or relate by way of relation when a thing is imputed by way of acceptation and fauour as when the victorie archieved by the soldiers is for honors sake ascribed vnto the captaine though absent or when the captaine to whom the spoyle belongeth giueth it vnto the souldiers that did not fight for it and thus is the righteousnesse of Christ which we wrought not our selues imputed vnto vs by faith 3. And thus for faith to be imputed for righteousnesse or to be iustified by faith of faith or thorough faith are with S. Paul taken for one and the same thing Quest. 9. How Abrahams faith was imputed to him for righteousnesse 1. Origen thinketh that Abrahams faith was imputed to him now for righteousnesse because it was perfect whereas before vntill now it was onely in part and hereof it is that whereas it is said of the Israelites Exod. 14.31 they beleeued the Lord and his seruant Moses yet they are not said to be iustified by this faith it was for that their faith was not perfect as was Arahams But 1. no mans faith can be perfect here for as we knowe in part 1. Cor. 13.12 so is our faith in part 2. that beleefe which there Moses speaketh of was of an other kind it was not a iustifying faith which is ioyned with confidence for they reposed not their trust in Moses but it was onely a beleeuing and giuing credit vnto God and his minister Moses 2. Neither was Abraham iustified merito fidei by the merit and worthinesse of his faith as by the worke and act thereof as the Romanists teach and Origen gaue occasion of this error who thinketh as it is here said of faith it was imputed for righteousnesse idem de alijs vertutibus dici potest that the same thing may be said of other vertues as humilitie wisedome may be reputed vnto iustice c. But this is a manifest error for faith or any other vertue as it is a worke cannot iustifie because it is but an act of one vertue and so not obedience and conformitie to the whole lawe and beside we are said to be iustified by faith without workes then neither faith nor any vertue iustifieth as a worke 3. Neither yet is faith taken here by a synecdoche when one part is taken for all as including workes as P. Martyr reporteth their error for faith cannot include that which it excludeth if faith iustifie without workes then vnder workes cannot faith be comprehended 4. Here also we refuse that corrupt note of the ordinarie glosse that to him which beleeueth si non habet tempus operandi if he haue not time to worke faith onely sufficeth to righteousnesse but to him that hath time to worke the reward shall be giuen not according to his beleefe onely sed secundum debitum operationis but according to the debt of his worke But two wayes is this glosse erroneous 1. because it flatly contradicteth the Apostle who affirmeth where faith is counted for righteousnesse there is no reward due by any debt v. 4.5 2. it is impossible that he which hath a iustifying faith should be without some workes as euen the theife vpon the crosse shewed his faith by his workes in confessing his sinne and honouring Christ. 5. Tolet also here is verie nice and curious he will not haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be interpreted by the word imputo to impute but by the word reputo to repute the difference betweene the which two is this reputatur id quod tale non est ac si tale esset c. that is reputed which is not such as though it were such to
it is the obedience and righteousnesse of Christ whereby both our sinnes are remitted and iustice imputed vnto vs As Luk. 18.13 the Publican saith O God be mercifull vnto me a sinner and it is said of him v. 14. that he went home iustified c. so then for God to shewe mercie in forgiuing sinne and for man to be iustified doe both concurre together and the one doth necessarily followe the other 2. Further the privatiue graces of the spirit as in the remitting of sinne the hiding of iniquitie and the not imputing of sinne are not seuered from the positiue graces as in the imputing of righteousnesse Gryneus 3. Now sometime sinne in Scripture is said to be remitted sometime to be hid and couered and further to be not imputed likewise to be washed away which are all the same in effect but yet in a diuerse respect for there are fowre things to be considered in sinne 1. the first is the inordinate act of sinne which beeing once done cannot be vndone this is said to be couered not as though it were not but because it is not imputed the Lord seeth it not to punish it 2. there is in sinne the offence committed against God which the Lord is said to forgiue and remit like as one man remitteth and forgiueth the iniurie and wrong done against him 3. there is the blot and staine of sinne whereby the soule is defiled and polluted and that is said to be washed away 4. there is the guilt of eternall death in respect whereof sinne is said not to be imputed Faius 4. Now the reason why these are all one to impute righteousnesse to remit sinne is this because these are immediately contrarie one to the other to be a sinner and to be iust he that is a sinner is not iust and so consequently he that is iust is reputed no sinner Par. dub 5. Quest. 16. In what sense circumcision is said to be a signe and wherefore it was instituted 1. It was signum memorativum a signe of remembrance or commemoration of the couenant which was made betweene God and Abraham and of the promises which he receiued namely these three 1. of the multiplying of his seede 2. of inheriting the land of Canaan 3. of the Messiah which should be borne of his seede 2. It was signum representativum a representing signe of the excellent faith of Abraham as it is afterward called a seale of the righteousnesse of faith 3. it was signum distinctivum a signe of the distinguishing the Hebrewes from all other people 4. it was signum demonstrativum a signe demonstrating or shewing the naturall disease of man euen originall sinne and the cure thereof by Christ. 5. it was signum praesigurativum a signe prefiguring baptisme and the spirituall circumcision of the heart Perer. Quest. 17. In what sense circumcision is called a seale of the righteousnesse of faith v. 11. 1. Origen thinketh that it is so called because in circumcision was sealed and lay hid and secret the righteousnesse of faith which should afterward be reuealed and vnfolded in Christ and that it was a signe in respect of the beleeuing Gentiles and a seale vnto the vnbeleeuing Iewes shutting them vp in vnbeleefe vntill they should be called in the ende of the world But 1. in this sense it was not a seale to shut vp and keepe secret seeing that Abraham was commended for his beleefe and the iustice of faith was not vnknowne or as aâ— hid and secret thing to the fathers 2. Neither doth S. Paul here speake of vnbeleeuers but of those which beleeue whose father Abraham was 2. Chrysostome and Theodoret expound circumcision to be a seale that is testimonium fidei acceptae a testimonie of faith receiued but a seale serueth more then for a witnesse or testimonie there are witnesses vsed beside 3. Thomas thinketh it was called a seale that is expressum signum an expresse signe hauing a similitude of the thing signified as because hs was promised to be a father of many nations he receiued this signe in the generatiue part But though a seale haue the marke or print of the stampe yet is it not called a seale for that but in respect of the thing sealed and â—â—â—ified 4. Neither doth it onely signifie signum distinctivum a distinguishing signe of the people of the Hebrewes from others for it had beene enough to say it was a signe 5. But because a seale is more then a bare signe it is for confirmation as kings letters paâ—â—â—ts are sealed for better assurance circumcision therefore serued as a seale vt obsignaret 〈◊〉 fidei to seale the righteousnesse of faith by the which seale the promises of God cordibus imprimuntur are imprinted in the hearts Calvin Quest. 18. Whether the mysterie of faith in the Mâ—ssiah to come were generally knowne vnder the lawe The occasion of this question here is because the Apostle saith that circumcision was the seale of the righteousnesse of faith seeing then that all the people were circumcised it may seeme that generally all of them had this knowledge of the Messiah to come 1. Augustine as P. Martyr citeth him seemeth to be of opinion lib. 3. de doctrin Christian that onely the Patriarkes and Prophets and more excellent men beeing illuminate by the spirit did apprehend this mysterie of faith in the Messiah to come and that the common people did onely knowe in generall that God was worshipped by those signes and ceremonies which were prescribed in the lawe but the ende and scope of them they did not knowe But by three aguments it may appeare that the knowledge of the Messiah was more generall 1. the Prophets did euerie where shewe the insufficiencie of the externall ceremonies and sacrifices that they were not those things which God required at their hands so that the people could not be ignorant by the continuall doctrine of the Prophets that some further thing was signified thereby 2. yea the Prophet Isay hath most direct prophesies of the Messiah that by his stripes we are healed and that God had laid vpon him the iniquities of vs all c. 53. 3. at the comming of Christ it is euident that there was a generall expectation of Christ as Philip said to Nathanael Ioh. 1.45 We haue found 〈◊〉 of whom Moses did write in the lawe and the Prophets and the woman of Samaria said Iob. 4.25 I knowe well that Messiah shall come 2. But though the knowledge of the Messiah were more generally reuealed then to the Patriarkes and Prophets onely yet is it not to be thought that the people did know in particular the meaning of euerie ceremonie but onely generally that they aimed at the Messiah neither yet had all the people this knowledge there were some carnall men among them which onely did adhere vnto the externall signes ex Mart. Quest. 19. Certaine questions of circumcision and first of the externall signe why it was placed in the generative part 1. Hereof these three
inhabitants regnans sinne dwelling in vs and raigning in vs before iustification it both dwelleth in the faithfull and raigneth but after it dwelleth but raigneth not againe before the righteous are iustified by faith there is no sanctitie in them but vpon their iustification presently followeth sanctification whereby they are become holy and full of good workes though some reliques of sinne remaine There are three things then specially here to be considered in sinne macula culpa poena the blot of sinne the fault or offence and the punishment now after we are iustified by faith the fault is remitted the punishment acquired but some blot and blemish remaineth Now that in the iustified and regenerate remaineth some seede and reliques of sinne it thus is manifest 1. The Apostle confesseth that there was sinne dwelling in him Rom. 7.20 2. Dauid when he thus spake Psal. 32. Blessed is he whose wickednesse is forgiuen had now many yeares beene the seruant of God and yet he confesseth he had sinnes which had neede of forgiuenesse Bucer 3. the verie word it selfe of not imputing of sinne presupposeth a being of sinne for that which is not at all cannot be said not to be imputed for of that which is not there can be neither action nor passion Faius and that which is couered appeareth not not because it is not but because it is couered 2. Now for answear vnto the arguments obiected 1. the error of the Pelagians rather cleaueth vnto the Romanists then the Protestants who affirme that in baptisme there is sealed remission of all sinnes as well going before baptisme as following after whereas the Papists extend the vertue of baptisme vnto the sinnes onely before going neither doe we say that the sprigges onely of sinne are pruned the roote remayning still but that the very roote thereof is killed though some sprigges doe sprout still yet they shall neuer branch out to beare the like bitter fruit as before And as we are free herein from the error of the Pelagians so let them take heede that the error of Origen be not here worthily fastened vpon them who vpon this place of the Apostle writeth to this effect that when the soule of a sinner leaueth and forsaketh sinne then his iniquities are said to be remitted and when it beginneth to doe well then it hideth and couereth sinne bonis recentibus with newe good things But when it is come to perfection vt nullum in ea vestigium inveniri possit nequitiae that not a footesteppe of sinne can be found in it c. then the Lord is said not to impute sinne c. Here Origen concurreth with the Romanists or they rather with him that there remaineth no relique of sinne in the faithfull after iustification and that they couer and hide their sinnes by their good workes which doth quite ouerthrowe and peruert the Apostles sense who alleadgeth these testimonies out of the Psalmes to prooue that righteousnesse is imputed without workes which were no proofe at all if sinnes were couered and hid by good workes Beza annot 2. Not to impute sinne vnto a sinner continuing and remaining still in the strength of his sinne were indeede no iustice but to a sinner that repenteth of his sinne and amendeth it is iust with God not to impute sinne for the worthinesse of Christ. 3. All these testimonies produced of the taking and washing away sinne are vnderstood of remitting the fault and offence and acquitting the punishment it followeth not but that there remaineth some blot and blemish still 4. Christs merit is as effectuall to take away sinne as Adam was to bring it in and in the ende Christ shall vtterly abolish the verie relikes and remainder of sinne which though Christ by his infinite power could effect all at once yet it pleaseth him to worke it by degrees to beginne our iustification here and to finish it in his kingdome 5. How our sinne is couered in Gods sight and how the Lord is said not to see it Augustine sheweth well si texit peccata Deus noluit advertere si noluit advertere noluit animadvertere si noluit animadvertere noluit punire c. if God haue hid our sinne he would not marke it if he would not marke it neither would he chastice it if not chastice it then not punish it neither must ye so vnderstand that the Prophet said our sinnes are hid quasi ibi sunt c. vivunt as though they be there and are aliue c. to this purpose Augustine who by the hiding and Gods not seeing of our sinnes vnderstandeth his not seeing them vnto punishment And although sinne in it selfe be hated and detested of God yet it followeth not that the faithfull should be hated for sinne dwelling in them because they hate it and iudge it in themselues sinne then is to be considered two wayes in it selfe and as it cleaueth and adheareth to the person yet seeing the person of the faithfull wherein it is found is not addicted and wholly enclined vnto it but likewise hateth and abhorreth it the Lord loueth their person accepted in Christ though he hate that which is euill in them as they themselues also doe Controv. 4. Against workes of satisfaction v. 8. Blessed is the man to whom the Lord imputeth not sinne The opinion of the Romanists is here confuted that after remission of the offence in sinne and the guilt of eternall death there remaineth yet some temporall punishment to be satisfied for and yet there is full remission of sinne for the temporall punishment is extra substantiam peccati c. is not of or belonging to the substance of sinne but as an adiunct and a thing annexed to it Perer. disput 3. numer 13. Contra. 1. It followeth necessarily that where sinne is punished it is imputed and laid vnto the sinners charge But vnto them that are iustified nothing is laid vnto their charge as the Apostle saith Rom. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth therefore where sinne is not imputed and remembred no more there it is not thought of to be punished for how should it stand with equitie for God to punish the sinne which is remitted 2. No punishment is properly of the nature and substance of sinne but necessarie consequents and effects thereof euerlasting punishment it selfe is not belonging to the substance of sinne as Pererius confesseth that inest peccato secundum substantiam it belongeth to sinne in respect of the substance thereof for God hath appointed and decreed eternall death as the iust punishment of sinne but no substantiall part of sinne hath God ordained for then be should ordaine that which is euill If then one part of the punishment of sinne be discharged then the other also or else there should not be a full remission of sinne Controv. 5. Of imputatiue iustice against inherent righteousnesse v. 8. Blessed is the man to whom the Lord imputeth not sinne This is an
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet cōscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
harder to say that the deuill had dominion then death ouer Christ. 3. Origen hath an other exposition that Christ dominatum pertulerit mortis quia formam servi susceperat did beare the dominion of death because he tooke vpon him the forme of a seruant and vpon all such death hath dominion but it was not necessarie that Christ should haue died though he had taken vpon him our nature seeing he was without sinne which causeth death 4. Wherefore death is said to haue had dominion quia sponte volens se subiecit mâ—rti because he willingly submitted himselfe to death for our sinne Mart. Calvin Quest. 14. How Christ is said to haue died to sinne v. 10. 1. Hilarie lib. 9. de Trinitat thus readeth that which died died once to sinne and vnderstandeth it of Christs bodie making the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a relatiue of the neuter gender so also Laurentius Valla and Iacobus Stapulens but this would seeme to fauour the Nestorian heresie that diuideth Christs person to say that Christ died not but his bodie died and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for the coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he died as Galath 2.20 in that now I liue to this purpose Erasmus Beza 2. For the meaning Hilarie thus expoundeth Christ died to sinne quia mortuus corpore because he died in the bodie wherein was the similitude of sinne lib. 9. de Trinit so also Augustine in Enchirid. 3. Haymo thus mortuus est semel peccato id est semper he died once to sinne that is alwaies because he neuer had sinne at all 4. Some vnderstand sinne as the cause wherefore Christ died that the sinnes of the world were the cause why Christ died so Ambrose he died for sinne that is for or because of sinners serm 18. in Psal. 18. 5. But the better sense is that Christ died to sinne that is tollendo to take away sinne so Chrysostome mortuus est vt illud tollerat he died for sinne to take it away Christ died otherwise to sinne then we doe ille expiando nos amitiendo he to expiate and purge our sinnes we to leaue it Pareus Quest. 15. How Christ is said now to liue vnto God ver 10. 1. Oecumenius thus vnderstandeth he liueth to God eo quod sit Deus because he is God that is by his diuine vertue 2. Pareus thus ad gloriam Dei patris he liueth to the glorie of God his father that by his life the Church should be glorified but thus Christ liued in the dayes of his flesh both by the power of God and to the glorie of his father as our Blessed Sauiour himselfe saith Ioh. 6.57 As the liuing father hath sent me so liue I by the father 3. Neither is Christ said so to liue vnto God as we are said in the next verse to be aliue vnto God that is by the spirit of grace for so Christ liued vnto God all the dayes of his flesh 4. Chrysostome thus expoundeth it to liue to God sine fine vinere is to liue without ende that is eternally neuer any more to die 5. But not onely the eternitie of Christs life is hereby expressed but the glorie and maiestie also as Haymo interpreteth he liueth in gloriam paternae maiestatis in the glorie of the maiestie of his father as Reuel 18. And am aliue but was dead and behold I am aliue for euermore c. 6. And by this phrase is expressed the indissoluble vnion which Christ hath with God the father the Apostle hereby doth not onely signifie that he now liueth in eternall happines sed indivulse Deo haerere but is inseparably ioyned vnto God Martyr Quest. 16. Of these words v. 11. likewise thinke yee c. 1. Likewise thinke ye 1. Origen saith the Apostle vseth this word because this death which he speaketh of namely dying to sinne in cogitatione consistit non in effectu consisteth in the cogitation not in any externall effect 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari cannot be represented to the eye but is apprehended by faith 3. Haymo giueth this sense they must in memoriam reducere often bring to remembrance and bethinke themselues that they are dead to sinne so also Tolet annot 15. and Faius 4. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather collect yee gather ye it is the inference of the conclusion from the head to the members that we are certainely dead by the commemoration of his death so is the word vsed c. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we conclude Beza Pareus 2. Dead to sinne but aliue to God Some doe interpret this of the life of the Saints in the resurrection when they shall liue to God for euer neuer to die any more but the Apostle speaketh of the life of grace as the next verse sheweth 3. In Iesus Christ c. 1. Origen maketh this the sense to liue in righteousnesse holines peace is to liue in Christ because Christ is all these and to the same purpose Chrysostome he that hath obtained Christ hath receiued euery vertue and grace with him 2. Gorrhan referreth it to the imitation of Christ making the seuere parts of Christs life an example of so many degrees of our spirituall life to his conception answeareth propositum the purpose of newe life to his natiuitie our regeneration to his death our labour in dying to sinne to his sepulture cessatio vitiorum the ceasâ—ing of sinne to his resurrection answeareth nova vita iustorum the newe life of the righteous to his asscention processus virtâ—tum our proceeding in vertue to his sitting at the right hand of God gloria beatorum the glorie of the Blessed Saints 3. But here is more signified then a similitude or conformitie to and an imitation of Christ the Apostle expresseth the author and efficient cause of our dying vnto sinne and liuing vnto God namely Christ Iesus Christo auxiliante Christ helping vs Oecumen Christi opere by the worke of Christ gloss interlin per Christum mediatorem by Christ our Mediator Lyran. as the Apostle saith Galath 2.20 I liue by faith in the Sonne of God Bucer Pareus with others Quest. 17. How sinne is said not to raigne c. ver 12. 1. Chrysostome and Theodorets obseruation seemeth here to be somewhat curious that the Apostle speaketh of the raigning not of the tyrannizing of sinne the difference betweene which two is this the one is of necessitie the other is voluntarie he would not haue them willingly to submit themselues in obedience vnto sinne although it doe play the tyrant in suggesting euill thoughts and desires yet they should resist them and not suffer sinne to haue a peaceable kingdome to this purpose Theodoret But this distinction is not necessarie for the kingdome of sinne in man is a meere tyrannie the kingdome properly in man is peculiar to the spirit because sinne vsurpeth vpon them that by right are
it so the spirit dwelleth in the faithfull as the ruler and commander in the house the spirit and the flesh may be in the same house together if the flesh be as the seruant and the spirit as the master but if the flesh haue the masterie the spirit departeth like as where extreame cold hath taken possession there can be no heate at all but if the extremitie of cold be abated then there may be place for heate Martyr 4. And here we must distinguish as Origen well doth between the extraordinarie gifts of the spirits such as the Prophets and Apostles had when the spirit came vpon them in the likenes of fierie tongues and the ordinarie gifts for where the spirit is those extraordinarie graces alwaies follow not but those which the Lord seem to be conuenient for God giueth vnto euery one as he will 2. Cor. 12.11 3. And whereas the Apostle saith he that hath not the spirit of Christ is not his Origen well thus expoundeth creatura eius est sed non discipulus he is his creature still as all other things are but he is not his Disciple nor a member of his mysticall bodie 12. Quest. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 1. Origen vnderstandeth the two parts of man the bodie and the soule and he giue in this sense the bodie is dead because of sinne mors imponitur ne peccet death is imposed vpon the bodie that it should not sinne alwaies remembring the ende and so the spirit vivit ad faciendam institiam liueth to worke righteousnes but the Apostle sheweth the cause of death in the one namely sinne and of life in the other namely righteousnes rather then the ende of both 2. Ambrose seemeth by the bodie to vnderstand the whole man that is dead because of sinne and by the spirit the holy Ghost â—â— author of life because he is giuen to iustifie vs so also Chrysostome will haue the holy Ghâ—â—t to be vnderstood which onely is not life in himselfe but giueth life vnto others so also Martyr but the other opposite part of the bodâ—â— sheweth that the spirit hath relation also vnto man 3. Some vnderstand the first clause of mortification as if the Apostle should say the â—â— die is dead quantum attinet ad peccati operationem in respect of the operation of sinne Oecumen Piscat but in this sense the same thing should be expressed in both clauses the mortifying of sinne and liuing vnto righteousnes which the opposition betweene the contraâ—â— parts of the bodie and spirit wil not heare 4. Calvin and so Osiander will haue the bodie to signifie the vnregenerate part the spirit the spirituall and regenerate but in this sense the Apostle vseth to oppose the flesh in the spirit not the bodie and the spirit 5. Wherefore by bodie we may better vnderstand that mortall part of man which is subiect to death and by the spirit the inward part of man namely his soule regenerate which liueth by faith Beza thinketh that the life of the soule is here vnderstood when it is separate from the bodie Chrysostome referreth it to the life of the resurrection Lyranus to the life of grace now in present But we may better comprehend both that both now for the present the spirit of man liueth by grace as the iust is said to liue by faith and that also is a pledge of life euerlasting afterward And this sense is most agreeable to the scope of the Apostle for hitherto he hath shewed how the spirit of Christ hath freed vs from the law of sinne in the flesh now he commeth to set forth the other part of our libertie which is from death and first presently in the spirit we liue by faith and then afterward the bodie also shall liue in the resurrection by the spirit of Christ which the Apostle sheweth in the next verse Quest. 13. How the quickening of the dead is ascribed to the spirit of Christ seeing all both good and bad shall rise 1. M. Calvins opinion is here refused who thinketh that the Apostle doth not here speake of the last and finall resurrection sed de continua spiritus operatione but of the continuall working of the spirit in vs in mortifying the reliques of sinne so also Piscator vificabit corpora vestra ad sanctificationem shall quicken your bodies vnto sanctification c. But in that sense our bodies are said to be mortua dead not mortalia mortall and the Apostle speaking of the time to come pointeth at the resurrection which shall be not that which is present in rising vnto newnes of life 2. There are three arguments of the resurrection here expressed by the Apostle the first from the power of God he that raised Christ from the dead shall also raise vs vp secondly from the correspondencie of Christ with his members as Christ was raised from the dead so shall we that are his members thirdly from the office of the spirit who shall raise vs vp that are his temples wherein he dwelleth Pareus 3. As God is said to haue raised Christ vp by his spirit so Christ raised vp himselfe by his eternall spirit omnia quippe divina pâ—â—er per Filium in Spiritu Sancto operatur all diuine things the father worketh by the Sonne in the holy Ghost Oecumen 4. Although our redemption purchased vnto vs by Christ was sufficient at once to haue redeemed both our soules and bodies tamen ordinate nobis datur it is giuen vnto vs in order and by degrees that as Christ had first a passible bodie before he had a glorious bodie so our bodies must first be mortall before they can haue immortalitie Lyran. 5. Now although the members of Christ shall be raised vp by his spirit yet the wicked also which haue not the spirit of Christ shall also rise againe but vnto iudgement they shall be raised vp by the omnipotent power of God but the righteous shall be raised by the spirit of Christ and therefore it is not said he shall raise but vinificabit he shall quicken your mortall bodie quod ipsa resurrectione maius est c. which is a greater worke then the resurrection and onely graunted to the righteous Chrysostome whom Martyr and Pareus followe Quest. 14. What it is to be lead by the spirit of God 1. There are two kind of actions of the spirit generall wherbey all things mooue liue and haue their beeing and speciall whereby the Lord worketh in the hearts of his children such is the worke of sanctification Calv. 2. And in that they are said to be lead we must not thinke that any are compelled by the spirit but this signifieth vehementem inclinationem non coactionem a vehement inclination not coaction Gorrhan God by his spirit ex nolentibus volentes facit of vnwilling maketh vs willing so he draweth vs volentes willing consequenter not antecedenter we are willing
law that is by the righteousnesse of the law the workes of the law are the righteousnesse of the law which are excluded from iustification Rom. 3.28 neither did the Iewes so cleaue vnto the workes of the law as that they excluded the grace of God for the Pharisie in his vaine glorious prayer Luk. 18. giueth formall thanks vnto God 4. And although Augustine seeme to make some difference betweene these tearmes yet he is farre off from thinking that we are iustified by the fulfilling of the law but by faith onely his meaning onely is that we haue no power to doe the workes of the law of our selues but by the grace of Gods spirit and concerning iustification by faith onely and not by workes he saith quantaelibet fuisse vertutis antiquos iustos praedicas non eos salvos fecit nisii fides of how great value soeuer you reporte the auncient righteous persons to haue beene nothing saued them but their faith c. 5. Some by the righteousnesse of the law in the first place vnderstand the righteousnesse prescribed in the law but in the latter the true righteousnesse of the Euangelicall law and make this to be the sense while they followed the legall righteousnesse they could non attaine vnto veram iustificationis rationem the true way of iustification Calvin quae est propria Evangelij which is peculiar and proper to the Gospel Hyper. so also Tolet and Lyranus vnderstandeth in the latter place legem fidei Catholicae the law of the Catholike faith and before them Origen thus expoundeth that while they followed the law according to the letter they attained not vnto the law of the spirit for if the Apostle did meane the same law he would not haue said that they attained not vnto that law which they had to this purpose Origen But the Apostle saith not they attained vnto or had the law of righteousnesse but onely followed it and in both places the law of righteousnesse is taken in the same sense that whereas the Iewes endeauoured by keeping of the law to be iustified they failed and came short euen of that iustice which they sought for in keeping of the law Martyr Pareus and so Chrysostom excellently sheweth a threefold difference here between the Gentiles and the Iewes first the Gentiles 1. found iustice 2. which they sought not for 3. and the most perfite iustice euen of faith which exceeded the iustice of the law But the Iewes 1. missed of iustice 2. which they earnestly sought for 3. yea they attained not vnto the iustice of the law which is the lesse and inferior kind of iustice because they sought not aright namely by faith Quest. 30. How Christ is said to be a stumbling stone and rocke of offence v. 33. 1. In the citing of this testimonie three things are to be noted 1. that this former testimonie is collected out of two places of Isay the first words I lay in Sion a stone are taken out of the 28. c. v. 16. the other a rocke of offence and a stumbling stone are found c. 8.14 2. The Apostle in both places admitteth diuerse words onely alleadging that which was most pertinent to his purpose 3. whereas the Prophet saith I lay in Sion lapidem probationis a stone of triall and the Apostle translateth it lapidem offendiculi a stumbling stone Iunius lib. 2. parall 15. doth thus reconcile them that which the Prophet setteth downe in generall that Christ is a stone of triall to all the Apostle doth particularly applie and by way of consequent vnto beleeuers that vnto them he is a stone of triall in that they take occasion to stumble at him But other interpreters thinke that these words a stumbling stone and rocke of offence are rather cited out of the other place Isai 8.14 where both these words are found 2. How Christ is a stumbling stone and rocke of offence is diuersely interpreted 1. the ordinarie glosse which Gorrhan followeth doth thus earnestly distinguish betweene a rocke and a stone the one is rough and vnhewne the stone is wrought and fashioned so Christ was a rocke of offence before he was as it were hewed and squared in his passion when they tooke offence at Christ because he made himselfe the Sonne of God but in his passion he was a stone to stumble at for then most of all they were offended at him But this is too curious 2. Faius thinketh that he was a rocke of offence and scandall in respect of the Iewes and a stumbling stone to the Gentiles the one were thereby turned out of the way and the other were kept from comming into the way But this is alleadged specially against the Iewes that stumbled at Christ as he was a stumbling blocke to them so he was foolishnes to the Gentiles 3. Tolet annot 39. doth thus distinguish these two the stone to stumble at is the stone which men fall vpon and so the Iewes were offended at Christ the rock of offence is that which falleth vpon them so Christ was lapis offensionis propter eorum incredulitatem a stumbling stone because of their incrudulitie and a rocke of offence per punitionem by their punishment so the ordinarie gloss Christ is called the one in respect of his stare and condition quo apparuit malis wherein he appeared to the euill and the other in regard of that quod in futura faciet malis which in time to come he shall doe vnto the wicked in punishing of them he is a stumbling stone in praesenti per culpam in the present by their fault which beleeued not vpon him in futura per poenam and a rocke of offence in time to come by their punishment Gorrhan And this difference Tolet would further approoue by the signification of the words for abeu is a little stone fir for one to stumble at but tzur a rocke is a great stone able to ouerwhelme one and both these kind of offenses are noted by our Sauiour Matth. 21.44 Whosoeuer shall fall on that stone shall be broken but on whom it falleth he shall be broken all to powder so Augustine well obserueth this difference serm 40. de verb. Domini Iudaeos offendisse in Christum c. that the Iewes stumbled at Christ when he was a small stone in the world but beeing a great rock in the day of iudgement he shall fall vpon them c. All this is a truth that Christ shall fall vpon them that fell and were offended at him but this is not the Apostles meaning here for he alleadgeth this testimonie for proofe of that which he alleageth before they haue stumbled at the stumbling stone And Saint Peter likewise vnderstandeth this place that Christ passiuely is a stone and rocke of offence to stumble at not actiuely in falling vpon them 1. Pet. 2.8 a stone to stumble at and a rocke of offence to them which stumble at the word c. so then the one word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an
in fulfilling and performing it he hath perfited the ceremoniall law beeing the substance whereof the ceremonies were but shadowes he hath performed the morall law both in his actiue obedience in fulfilling euery part thereof by his holy life and by his passiue obedience in bearing the curse and punishment due by the law for vs and in this sense Augustine saith Christus sinis legis perficiens non interficiens Christ is the perfiting not the destroying end of the law tract 55. in Iohn Of all these the second and last interpretation are most agreeable to the scope of the Apostle who in these words bringeth a proofe of that which he said before that the Iewes were ignorant of the righteousnesse of God because they were ignorant of Christ the true end of the law both directly in respect of Christ who fulfilled the law and was in all things obedient vnto it which thing the law intended and indirectly in respect of vs whose weakenesse it discouereth in not beeing able to keepe the law and so directeth vs to Christ beeing therein a schoolemaster to vs as the Apostle saith Gal. 3. â—â— Quest. 7. How Christ is said to be the end of the law seeing the law requireth nothing but the iustice of workes The law is taken two wayes 1. more largely for the whole doctrine contained in Moses and the Prophets and in this sense the law directly maketh mention of Christ as in this place Saint Paul doth prooue the righteousnesse of faith by the testimonie of Moses as our Sauiour himselfe also saith had you beleeued Moses you would haue beleeued me he wrote of â—â— Ioh. 5.46 2. The law is taken more strictly for the precepts onely of the morall law wherein although faith in Christ be not directly commanded yet it is implied and intended in which sense Christ is said to be the end of the law in these three respects 1. in respect of his personall obedience and righteousnesse which the law required 2. in regard of the satisfaction by Christs death for the punishment due by the law 3. and in iustifying vs by faith in him that is our righteousnesse whereunto the law bringeth vs as a schoolemaster leading vs vp by the hand as the glasse shewing the spottes doth admonish the beholder to mend them so the law discouering our sinnes sendeth vs to seeke out the onely true Physitian to heale them Quest. 8. That Christ is not the end of the law that we by grace in him should be iustified in keeping of the law 1. Pererius saith that Christ is said to be the end that is the perfection and consummatioÌ„ of the law quia fide in Christo impetratur gratia c. because that by faith in Christ grace is obtained to fulfill and keepe the law disput 1. numer 2. and Stapleton Antidot p. 617. insisteth vpon the same point that by this fulfilling of the law which we obtaine by faith in Christ we are iustified Contra. 1. We denie not but this also is one of the ends of our comming to Christ to shew our obedience in keeping Gods commandements as Zacharie saith in his song Luk. 2.75 That we beeing deliuered out of the hand of our enemies should serue him c. in holines and righteousnesse all the daies of our life yet this is neither required as the principall end which is to be iustified by faith in Christ as here the Apostle saith neither is this our obedience enioyned to that end that we should be iustified thereby for we are iustified by faith before we can bring forth any fruits of obedience and therefore by such workes as follow our iustification we are not iustified and beside our obedience is imperfect and can not iustifie vs in the sight of God but this our obedience is necessarie to shew our conformitie vnto Christ and to iustifie our thankfulnes for the benefit receiued by Christ and to be a pledge and an assurance of our perfect regeneration in the next life 2. Herein then Christ is the end of the law that we by faith in him which hath fulfilled the law perfitly should be iustified without the fulfilling of the law in our selues 1. for the Apostle saith not Christ is the end of the law to euery one fulfilling the law but to euery one that beleeueth 2. this end would take away the force of Christs death for to giue vs grace to fulfill the law our selues it was not necessarie that Christ should haue died for he might by his diuine power without his death haue conferred that grace vpon vs. 3. and againe if Christ gaue vs power to keepe the law our selues this were to establish our owne righteousnesse for that is our owne righteousnesse which is performed by vs though not by our owne strength but the doctrine of faith doth not establish our owne righteousnesse Quest. 9. What life temporall or spirituall is promised to the keepers of the law v. 5. 1. Origen vpon this place thinketh that the law onely promised to the obseruers thereof temporall not eternall life so likewise Theodoret Ambrose Anselme Lyranus Tolet annot 5. Pererius disput 1. numer 3. doe vnderstand it of escaping onely corporall death which was inflicted vpon the transgressors of the law as idolaters adulterers murtherers But this were no great benefit seeing many vngodly men might be free from these offences which by the law were punished by death and yet in other points might be offenders against the law 2. Augustine lib. de spirit lit c. vnderstandeth it of the spirituall life of faith and iustification thereby per fidem concilians iustificationem facet legis iustitiam vivat in ea c. he that hath obtained iustification by faith doth the righteousnesse of the law and may liue thereby But this were to confound the law and the Gospel whereas the Apostle here speaketh onely of the righteousnesse which the law requireth 3. The law then promised eternall life vnto the obseruers thereof but that it was impossible for any perfitly to keepe the law so Chrysostome well interpreteth that men should haue beene iustified in keeping of the law if it had beene possible but because it was not possible iustitia illa intercidit that iustice falleth to ground our Sauiour also saith If thou wilt enter into life keepe the commandements Matth. 19.16 meaning eternall life as the young man had asked the question what he should doe to haue eternall life Pererius answeareth that this must be vnderstood of a iust man which out of a liuely charitie keepeth the commandements But Christ there speaketh not of the iustice of faith working by loue but of such keeping and obseruing of the commandements as the law required if any could haue attained vnto it for as the question was not of beleeuing but of doing what shall I doe so Christ maketh his answer of such iustice as was required by the law 4. But if the law doe promise and propound eternall life to the obseruers
and keepers thereof how doth the Prophet Ezech. c. 20.25 call them statutes that are not good the answer is that the law of it selfe promiseth life but in respect of mans weaknes that is not able to keepe the law it is not good because it bringeth death and so Moses saith Deut. 30.15 I haue set before you this day life and death c. the law was life to them that had power to keepe it which none haue in this life but death vnto the trangressors Faius Quest. 10. Whether Paul did of purpose alleadge that place of Moses Deuter. 30.12 or allude onely vnto it 1. Some thinke that Moses in that place directly speaketh of the law according to the literall sense and Saint Paul by a certaine allusion applieth that vnto faith which Moses vttereth of the law so Theodoret Chrysostome Oecumenius likewise Tostatus vpon that place Paul per quandam concordantiam transtulit ad fidem Paul by a certaine agreement hath translated this place and applyed it vnto faith Vatablus also saith that Paul followeth not Moses sense but some words But this would extenuate the force of S. Pauls argument if he should allude onely vnto this place of Scripture and not confirme that which he intended by the same and the Apostle himselfe saith that the iustice of faith thus speaketh that is as Origen expoundeth Christ who is our iustice by faith thus speaketh by the mouth of Moses wherefore Moses in that place speaketh of the iustice of faith 2. Some thinke that S. Paul followeth not the litterall but the mysticall sense of Moses thus Lyranus thinketh that the booke called Deuteronomie the second law was a figure of the Gospel which was indeede a newe and a second law and that this was figuratiuely spoken of the gospel that as they needed not goe to heauen or to the furthest parts of the Sea to fetch the Law because it was neere them as it were put into their mouth by Moses so neither neede they nowe seeke farre for the knowledge of Christ either to heauen or hell seeing he was euidently preached by the Apostles this sense also followeth Bellarmine de grat liber arbit lib. 5. c. 6. But that Moses speaketh not of the precepts of the law in that place is euident because he sheweth the facilitie of them it is in thy mouth and heart to do it c. but it was not so easie a thing to performe the Lawe Bellarmine answeareth with Tostatus that Moses speaketh not of the performing but of the knowledge of the lawe whereas the words are directly to do it Sotus in his commentarie thinketh that Moses speaketh of the externall obseruation of the law which was readie at hand but for the internall and spirituall obedience they were to expect further grace But Moses speaketh directly of the inward obedience it is in thy mouth and in thy heart c. 3. Some thinke that the Apostle applyeth that testimonie vttered by Moses of the lawe vnto the Gospel by an argument from the lesse to the greater that if Moses gaue such commendation of the lawe much more is it true of the Gospel But the Apostle sheweth the iustice of faith to be a farre different thing from the iustice and righteousnes of the law and therefore not to differ onely as the lesse and greater but as things of a diuerse nature 4. Wherefore it may be more safely affirmed that the Apostle citeth this verie place out of Moses as Origen thinketh haec à Deuteronomio assumpta sunt these words are taken out of Deuteronomie yet the Apostle as an interpreter alledgeth them omitting some things in Moses and inserting some other by way of exposition as that is to bring Christ againe from aboue and to bring Christ againe from the dead and some words he altereth as that which Moses calleth the Sea S. Paul nameth the deepe which in effect is the same to this purpose Iun. in parall 16. lib. 2. Faius and Pet. Martyr affirmeth that it is so euident a thing that Moses here speaketh of Christ that certaine great Rabbines among the Iewes confesse that Moses in all that 30. chapter of Deuteronomie hath reference to Christ yet Pareus inclineth to thinke S. Paul here vseth but an allusion to that place of Moses dub 6. Quest. 11. Whether Moses in that place directly speaketh of the righteousnesse of faith 1. Tolet annot 6. and likewise Caietan which take this place to be alleadged by Moses in the litterall sense doe thinke that Moses speaketh of the circumsion and conuersion of the heart vnto God which belongeth vnto the righteousnesse of faith that when God should conuert and turne their heartes they should then not find it an hard and difficult thing to keepe the commandements of God Pet. Martyr much dissenteth not that Moses then simply speaketh not of the precept of the law but vt iam per gratiam facile factu erat but as now made easie by grace and faith in Christ so also M. Calvin denieth not but that Moses in that place speaketh of the obseruation of the law but ex suo fonte diducit he fetcheth it from the fountaine and originall thereof namely the iustice of faith 2. Some thinke that Moses in that place speaketh not onely of the law sed de vniuerso doctrina but of the whole doctrine which he hath taught which was not onely legall but contained many euangelicall promises But the words of Saint Paul are against both these interpretations The righteousnesse which is of faith speaketh on this wise c. and this is the word of faith which we preach therefore Moses onely in that place speaketh of the word of faith 3. Wherefore their opinion is to be preferred who thinke that Moses in that place directly treateth of the doctrine of faith and not by way of consequent onely as Iunius well obserueth because Moses saith this commandement which I command thee this day but that day Moses deliuered not the precepts of the law which were giuen before but of faith and so the Apostle ex consilio Mosis by the counsell and according to the meaning of Moses himselfe applyeth this place vnto Christ Iun. lib. 2. parall 16. so also Faius est apposita loci applicatio c. it is a fit application of that place likewise Osiander it is no doubt but that S. Paul appositissime allegaverit most fitly aptly applied that place of Moses to his purpose Quest. 12. By what occasion Moses maketh mention in that place of the Gospel and of the meaning of the words 1. Origen thinketh that Moses and the Apostles intendment is this to shew that Christ is euerie where that he is not onely in heauen and in earth but in euerie place to the same purpose Haymo he instructeth vs by these words ne putemus Christum localem esse that we should not thinke that Christ is confined to a place But this is not to the Apostles purpose for of this
be in effect the same for the death of sinne is the life of righteousnesse whereas the Apostle maketh a distribution of these two whether we liue or die c. and both of the dead and the quicke 2. Chrysostome vnderstandeth the Apostle to speake of euerlasting life and death vitam nostram divitias mortem damnum existimat he counteth our life riches and our death losse vnto himselfe But seeing that Chrysostome confesseth that in the next words whether we liue or die we are the Lords that à morte fidei ad mortem naturalem periransit he paseth from the death of faith to speake of the naturall death the Apostle must be so vnderstood to speake of the naturall life before for this argument thus hangeth together either we liue and die vnto God or vnto our selues not vnto our selues therefore vnto God 3. There is also a ciuill life and that of two kinds either it is taken in the good part as a man is said to liue vnto himselfe that is sui iuris is a freeman not at the command of an other or in the euill as they are said to liue vnto themselues which liue priuately and separated from the societie of others as single men solitarie persons the couetous which both liue vnto themselues not seeking the profit of any and die vnto themselues none haue any losse by their death they haue neither wiues nor children to care for but the Apostle meaneth not any such ciuill kind of life he speaketh of the naturall life and death taken after an Evangelicall sense to liue and die vnto the glorie of God 4. Haymo in one sense would haue this especially to be vnderstood of Martyrs which doe liue and die vnto God who is glorified by their life and death but the Apostle speaketh generally of all the faithfull and not of Martyrs onely as Reuel 13.14 they are said to die in the Lord which die in the faith of Christ. 5. Wherefore first it is agreed that the Apostle speaketh of the naturall life and death and then in this sense to liue vnto God comprehendeth these fowre things 1. to acknowledge God to be our Lord and that we are not our owne 2. and therefore we must seeke to doe Gods will and not our owne 3. as we beginne with Gods will so must we ende with his glorie making it the scope of our whole life and the actions thereof 4. and in all our troubles and afflictions we must put our trust in God and relie vpon his care as one that care 〈◊〉 vs likewise to die vnto the Lord is 1. to acknowledge that as we receiued our life from him so death commeth not without his sending 2. to take therefore patiently diseases and death it selfe as sent of God 3. as in our life so in our death to glorifie God and not to doe any thing whereby he might be dishonoured 4. to haue good hope and confidence in our death that God will raise vs vp to life againe Quest. 18. How Christ by his dying and rising againe is said to be Lord both of the dead and quicke 1. The Apostle maketh mention of the death of Christ his resurrection and life by the first acquisivit dominium he purchased this dominion by the second occupavit he tooke possession of this dominion 2. And although Christ had purchased this dominion in his death yet he had not the exercise of this dominion vntill he was risen againe for it is one thing Dominium esse to be a Lord an other dominari to hane rule the one is per potestatem by his power the other per potestatis exercitionem by the exercising of this power for by death was Christs soule separated from his bodie which till they were vnited againe he could not exercise his dominion perfectly as man Tolet and then a thing is said to be when it is made manifest by his resurrection his power and conquest ouer death was made knowne and so the interlinear gloss well interpreteth vt dominari intelligatur that he might be knowne to beare rule 3. And the Apostle speaketh not here 1. of that dominion which Christ hath as God for that he had before and should haue exercised still though he had not died 2. nor yet as Origen here resolueth is mention made of his death and life because Christ was an example of obedience vnto vs how to liue vnto righteousnesse and die vnto sinne and therefore he is Lord of both for this sauoureth too much of Pelagianisme to make Christ an example onely by the imitation whereof we should learne to be mortified 3. neither yet is his death mentioned to shewe this dominion to be merited for Christ merited not at all for himselfe as shall be shewed among the controversies contr 8. 4. but onely that dominion is signified which Christ purchased in redeeming vs by death as man As God he had an vniuersall dominion but as man he hath a particular dominion and right ouer vs as his inheritance purchased by his blood 4. Ouer the dead and the quicke 1. Origen vnderstandeth the spirituall life and death but the Apostle speaketh of the naturall as Christ truely died and rose againe 2. the dead are set beâ—ore the quicke to shewe Christs vniuersall dominion not onely ouer the then liuing but euen ouer the dead also that had beene liuing before Pareus 3. and he mentioneth the liuing least it might be thought that the iudgement onely in the world to come of the dead was committed vnto Christ and not of the liuing here Gorrhan Hugo 4. and whereas our Blessed Sauiour saith Matth. 22. That he is not the God of the dead and the Apostle here saith that he might be Lord of the dead and quicke they are not contrarie the one to the other for in the one place they are said to be dead according to the Sadduces sense that had no beeing at all but were vtterly perished and extinct both in bodie and soule of such the Lord is not God for he is not a God of that which is not Martyr as he is not their God as they are dead but as he purposeth to raise them to life againe but here by the dead the Apostle vnderstandeth them that are aliue in soule though dead in bodie 5. Chrysostome addeth that the Apostle here Iudaizantem pudefacit doth shame him that did Iudaize that seeing Christ had done so great things in dying and rising again for them they should not be so vnthankfull vt ad legem recurrerent as to runne vnto the law againe Quest. 13. Of the tribunall seate of Christ what it is and of other circumstances of the day of iudgement Here Origen hath a wittie discourse of the day of iudgement and the manner thereof wherein some things he saith well and he misseth as his manner is in other the summe is this which shall be reduced to these three heads which are confusedly there handled and shuffled together 1. who shall iudge
which Bellarmine out of Adrianus Finus lib. 6 flagell Iudcor c. 80. and Damasus pontifical would prooue that S. Marke writ his Gospel first at Rome and afterward turned it into Greeke at Aquilea But this is verie improbable 1. Because the Greeke tongue was then more generally vsed then the Latine and S. Paul writing to the Romanes spake in the Greeke tongue for the reason so also would S. Matthewe haue done 2. If the Greeke were translated out of the Latine why then doe not the Romanists vse a Latine translation answerable to the Greeke whereas their vulgar translation much differeth from the Greeke some where it addeth as Mark. 1.1 the name Isaia the Prophet is inserted sometime it leaueth out as Mark. 6.11 all that clause is omitted verily verily I say vnto you it shall be easier for Sodome and Gomorrha in the day of iudgement then for that citie sometime it choppeth and changeth as c. 5.1 Garasenes for Gadarens It remaineth then that the Newe Testament was originally written in the Greeke tongue for the reasons before alleaged 3. The questions discussed Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 1. The Hebrew word berith signifieth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or couenant made betweene parties as Aquila translateth as Hierome witnesseth in Malach. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testament or disposition of ones last will as the word is vsed by the Apostle Heb. 9.17 2. Both these acceptions and takings of the word agree vnto the holy Gospel first it is a couenant betweene God and his people the Lord offring reconciliation on his part and requiring conditions to be performed on our part as in the Law obedience and perfect keeping of the lawe so now the obedience of faith in Christ our Mediator and Reconciler It is also a Testament not with any relation vnto vs but onely in respect of the Testator and will-maker Christ Iesus who ratified and confirmed both the Old and New Testament by his death in the one prefigured and promised in the other exhibited and performed the testamentorie tables are the holy Scriptures both of the Old and Newe Testament the witnesses are the Prophets and Apostles the writers also of this Testament the seales are the Sacraments both of the one and the other 3. The Old and newe couenant and Testament are one and the same in substance both in respect of the parties betweene whom the couenant and conuention is made God and his Church and of the ende and scope which is to bring vs vnto the euerlasting inheritance but the manner of dispensation is diuerse according to the condition of the times and the qualitie of the persons 4. This couenant made betweene God and man some distinguish into the couenant of nature and grace but euerie couenant now indeede is rather of grace the naturall couenant made betweene the Creator and Man in Paradise was violated by his transgression and disobedience the couenant which now remaineth is wholly to be ascribed vnto grace and it is either of some temporall grace and benefit and that either generall as was that which the Lord made with Noah not to destroy the world any more with waters Gen. 9. or particular as was the promise made to Abraham to inherite the land of Canaan Gen. 15.18 and that made to Phineas concerning the priesthoode Numb 25.12 either of spirituall graces as of the remission of sinnes and the inheriting of euerlasting life in Christ. 2. Quest. Of the diuerse significations of the old and newe Testament 1. The old Testament is 1. either taken for the doctrine of the lawe which required exact obedience to the commandements vnder the most grieuous commination of malediction vnto the transgressors yet couertly was propounded vnto them the doctrine of repentance and faith in Christ vnder the shadowes and rudiments of the Law which were imposed vpon that people partly to humble them and to bow downe their stiffe necks partly to discerne them from other nations and partly to lead them by the hand as vnto Christ so in this sense the old Testament 1. comprehendeth the doctrine of legall obedience 2. the ceremoniall and ministeriall part of their legall rites and seruice 3. the externall policie and regiment in these respects the old Testament is abolished and the Lord saith he will make a newe couenant with the house of Israel Ierem. 31.31 2. the old Testament is taken for the writings and tables of the scriptures in which sense it is not abolished one iotte thereof shall not perish Matth. 5.18 2. The Newe Testament also is taken diuersely 1. either for the spirituall doctrine which requireth obedience of faith in Christ without any legall obseruations 2. or for the Sacraments as Christ calleth the Eucharist the Newe Testament in his blood in the institution of his last supper 3. or for the writings of the Euangelists and Apostles So it is new 1. because it succeeded the old 2. because it setteth forth the newe doctrine of faith without legall rites 3. it hath new sacraments a new forme of worship a new kind of Church 4. it is confirmed after a newe manner not by the blood of beasts but by the most holy blood of the Blessed Mediator 3. Quest. Of the bookes of the newe Testament their number and authoritie 1. Concerning the number and authoritie of the bookes of the Newe Testament there is no question among the Christians though the obstinate Iewes wilfully refuse them all they are 27. in number which Athanasius in Synops. distinguisheth into these fiue orders 1. the foure Euangelists 2. the Acts of the Apostles 3. the 7. Canonicall Epistles one of S. Iames 2. of S. Peter 3. of S. Iohn and one of S. Iude 4. the 14. Canonicall epistles of S. Paul 5. the Propheticall booke of the Reuelation But all these may be reduced to 3. kinds the historicall doctrinall propheticall bookes as is before shewed in the argument 2. But these books of the New Testament were not alwaies receiued with the same approbation 1. Some were euer held to be of vndoubted authoritie as the 4. Euangelists the Acts of the Apostles the 1. of S. Peter the 1. of S. Iohn all S. Pauls Epistles excepting onely that to the Hebrewes 2. Some were doubted of by a fewe but of the most receiued as the 2. of Peter the 2. and 3. of Iohn one of Iames one of Iude that to the Hebrewes and the Apocalypse But at the length these bookes were receiued and acknowledged for Canonicall by a generall consent 3. Other bookes besides these were priuately receiued by some in the Church and were called Ecclesiasticall as the Acts of Paul the Epistle of Barnabas the Reuelation of Peter the Gospell according to the Hebrews 4. Some bookes were foisted in by Heretikes and more generally reiected of the Church as the Gospell of Andrew Thomas Matthias the Acts of Peter Thomas Matthias and of the
proceede from a louing minde Tolet. 2. I thanke my God 1. he saith my God not theirs to signifie that their faith was imperfect as Ambrose for in the words following he setteth forth an ample commendation of their faith 2. some thinke he so saith because he acknowledged this benefit that the Romanes beleeued to be as conferred vpon himselfe Tolet. 3. But the manner of the Saints is so to speake as Dauid doth often in the Psalmes ex privato sensu diuinae bonitatis of a priuate and more liuely sense and feeling which they haue of the goodnesse of God and in respect of some singular gifts which they haue receiued Marty so also Chrysostome id magno facit affectu he doth it with a great affection And so the Prophets and other holy men cum qui communis est omnium Deus sibt proprium facientes making the common God of all peculiar to themselues euen as the Lord did call himselfe the God of Abraham Isaac and Iacob tanquam seorsim illorum tantum esset as though he were seuerally their God onely 3. Thorough Iesus Christ. He offreth thanks throrough Christ 1. the meaning whereof is not as Ambrose to giue thanks for a benefit receiued by Christ. 2. but as Origen per Christum tanquam sacerdotem he offreth this sacrifice of thanks by Christ as the high Priest by whom all our oblations are acceptable vnto God for we must take the same way in giuing of thanks which the father doth in conferring graces that as he bestoweth his graces vpon vs in Christ so in him againe we should returne our thanks Aretius 4. For you all 1. not as in their stead as Dauid desired to die for Ionathan but because of them that they had receiued such an excellent gift of faith 2. the Apostle sui oblitus forgetteth himselfe and giueth thanks for the Church Pareus 3. he giueth thanks for them all incipientibus proficientibus perfectis for the beginners for them which profited and proceeded and for them which were perfect Gorrham Quest. 24. How the faith of the Romanes was published through the world 1. Origen by the whole world vnderstandeth the Angels in heauen which did reioyce for the conuersion of men in earth but this sauoureth of his accustomed curious speculations the like phrase the Apostle vseth of the Thessalonians 1. epist. 1.8 Your faith spread abroad in all quarters he meaneth then the world of men not of Angels 2. Hierome maketh this the sense because the same faith which the Romanes had receiued was preached by the Apostles in all the world but the Apostle here doth giue a speciall commendation of the faith of the Romanes 3. therefore here an hyperbole or rather a Synecdoche is to be admitted that many parts of the world are taken for all because the more knowne parts of the world were now subiect to the Romanes so S. Luke saith c. 2.1 There came a commandement from Augustus Caesar that all the world should be taxed Pareus And Chrysostome giueth this reason Rome was quasi in quodam orbis vertice collocata placed as in the toppe of the world whence it might be seene and discerned of all the earth Quest. 25. Of the singular faith of the Romanes 1. First their faith was commendable and famous for the worthinesse and excellencie thereof both for the soundnesse of doctrine which they had receiued as S. Paul testifieth c. 16.17 I beseech you obserue those which cause diuision and dissention among you contrary to the doctrine which ye haue learned and beside their knowledge was ioyned with goodnes and feruent loue as he againe saith c. 15.12 I am perswaded of you that ye are full of goodnes and filled with all knowledge and that yee are able to admonish one another 2. Againe they had many lets and impediments which made their faith the more famous 1. diuitijs delicijs corrupti erant they were corrupt with riches and other delicates and so were hindred from beleeuing 2. qui praedicabant erant piscatores they which preached the Gospell were fishermen and Iewes which nation was odious vnto the Gentiles 3. they taught to worship a man that was crucified 4. vitam exagebant austeriorem they exacted a more strict and austere kinde of life Chrysostome 5. vnto this may be added that the most grieuous persecution of the faith was at Rome and the Christians there were as vnder the paw of the lion and so in greatest danger yet notwithstanding all these lets and impediments they receiued the Christian saith 3. And further the Romane Church is commended in respect of the founders thereof and the planters of their faith which was first founded by S. Paul and then by Peter who both liued and preached there and there ended their life from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos Chrysostome therefore thus saith of Rome ob id maximè Romam praedico beatam c. I do chiefely for this count Rome happie because Peter and Paul did so loue it that they taught the faith of Christ there and finished their life among them hom vlt. in epist. ad Roman 4. But concerning the last commendation of the Romanes faith which Pererius produceth that the Church of Rome inviolatam intaminatam conservauit c. hath kept inviolably and pure the faith receiued from the Apostles that it is manifestly false shall afterward be shewed in the places of controuersie Quest. 29. Whether the Church of Rome were first founded by S. Peter 1. It is the receiued opinion of the Romanists that Peter was the first founder of the Romane faith for the proofe whereof they alleadge certaine authorities as of Eusebius who writeth that in the 2. yeare of Claudius Peter came to Rome and there confounded Simon Magus and preached the faith to the Romanes at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth Euseb. 2. histor Ecclesiast c. 13.14 likewise Chrysostome affirmeth the same that Peter preached at Rome first qui praedicabant erant piscatores they that preached were fishers ex Perer. Bellarmine to the same purpose also produceth Epiphanius Orosius Leo with others that the faith was first planted by Peter at Rome lib. 2. de Pontif. Rom. c. 1. 2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie Hierome and Eusebius say it was in the 2. yeare of Claudius But Beda in 15. c. Actor affirmeth it to haue beene in the 4. yeare of Claudius Onuphrius assigneth the 3. yeare of Claudius in Chronic. Damasus saith that he came to Rome in the beginning of Neroes Empire and sate there 25. yeares whereas Nero raigned but 14. yeares in all and he further affirmeth that Peters disputation and combate with Simon Magus was in the presence of Neto the Emperor which Eusebius reporteth to haue beene vnder Claudius 2. Chrysostome speaketh of the preaching of fishermen but not of the first
herein a difference also is shewed that the Gospel is reuealed vnto some namely to such as beleeue but not vnto others it is hid to them which are lost 2. Cor. 4.3 Hyper. 2. From faith to faith 1. Origen and Chrysostome doe thus expound ex fide veteris Testamenti in fidem noui from the faith of the Old Testament to the faith of the Newe 2. Ambrose ex fide promittentis Dei in fidem hominis credentis from the faith of God promising to the faith of man beleeuing so also Aretius Gualter Martyr 3. Augustine ex fide praedicantium in fidem audientium from the faith of the preachers to the faith of the hearers 4. Anselme from the faith of one article to the faith of the rest but it can be no true faith vnlesse it beleeue all the articles 5. Theodoret ex fide praesentium in fidem futuruum from the faith of things present to the faith of things to come as of the resurrection life euerlasting But vnlesse these things be soundly beleeued there can be no faith at all 6. ex fide informi in fidem formatam from an imperfect faith without charitie vnto a perfect faith but the Apostle speaketh not at all of any such dead faith without charitie for that faith cannot iustifie 7. There remaine then these two expositions that this be vnderstood rather of the encrease of faith we must proceede from faith beginning to faith increasing as the like phrase is vsed Psal. 84.7 they goe from strength to strength Beza Hyper. Gualter and Iohn 1.16 Of his fulnesse haue we all receiued grace for grace Thus Clemens Alexandrin expoundeth stronsat 3. Apostolus vnicam tantum fidem annuntiat â—â— but of one faith which by encreasing commeth to perfection 8. And this meaning it hath withall from faith to faith to signifie that altogether by faith man is iustified and onely by faith Pareus Faius so also Thomas nulle tempore cuiquam nisi per fidem salus contiâ—â— that at no time saluation was attained vnto by any but by faith 3. And by faith here is not vnderstood 1. either obedience of life to liue as God hath commanded for faith is here opposed to workes 2. nor yet a bare and naked assent vnto the Gospel that it is true for such an historicall faith euen the deuills haue 3. but it is taken for a full assurance and confidence of the heart Heb. 10.22 Let vs drawe neere with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the assurance of faith by such a faith are we iustified Beza Pareus Quest. 45. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue for the words 1. Obiect The Hebrewe word vsed by the Prophet Habuc 2.4 is beomunatho in his truth or integritie but the Apostle translateth it faith Answ. The Septuag doe translate this word by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith and so the Hebrewe word cemunah signifieth not onely truth integritie but faith 2. Obiect In the originall it is by his faith which notwithstanding the Septuag doe thus interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by my faith the reason whereof Hierome coniectureth to be this they might mistake the letter vau for iod which onely differ in the length now Synomachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his faith according to the Hebrewe But S. Paul neither here nor Galat. 3.11 doth translate the Hebrewe pronoune but translateth onely the iust liueth by faith to this it may be answered 1. Hierome saith non erat ei cura de vorbis cum sensus esset in tuto he had no care of the words retaining the sense 2. And beside loquens eodem spiritu quo Prophetae sensum sumit speaking by the same spirit that the Prophets spake by he taketh the sense vsing his owne words gloss ordinar 3. These pronounes are easily vnderstood in the Greeke tongue though they be not expressed Beza 4. And without the pronoune the place as the the Apostle alleadgeth is sufficient to prooue his purpose that the iust liueth by faith Pareus 3. But the Latine translator here readeth amisse vivit liueth in the present tense whereas it is put in the future in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall liue 4. And the order of the words is to be considered the iust by faith shall liue not the iust shall liue by faith for this reading presupposeth that first he is iust and then liueth by faith whereas he is first iust by faith before he can liue vnto God Mart. Faius Innius in Paral. 5. And here by the way a slip of Chrysostoms may be noted who directly nameth in his commentary the Prophet Zephanie whereas this testimonie is taken from Habacuke which may be obserued to shewe that those auncient fathers though they were excellent men yet were but men and might sometime forget themselues As Ambrose handling that place a little before to the Iewe first thinketh that the Iewes were so called of Iudas Macchabeus whereas long before they were called by that name as is euident 2. king 25. Ierem. 40. Esther 1.3 Mart. This is no note to derogate from the credit of the fathers but to shew a difference between their writings and the holy Scriptures which are free from the least error of forgetfulnesse Quest. 46. Whether S. Paul in citing this saying followeth the Prophets sense 1. Some thinke that the Prophet there historically speaketh of the deliuerance of the people from the captiuitie of Nebuchadnezzar and therefore exhorteth the faithfull that with patience they would expect the promised deliuerance by which faith they should liue and be thereby refreshed and comforted but typically thereby is signified the deliuerance by Christ and so this sentence is accordingly applyed which typicall application the Apostle followeth of this opinion is Gualter 2. Pareus thinketh that the Prophet doth indeede comfort the people in captiuitie which was to come but not onely the Prophet doth leade the mindes of the godly to an higher matter to consider of their euerlasting deliuerance by Christ so he thinketh that both senses of their temporall and spirituall deliuerance are comprehended in this sentence 3. But this is rather the literall and proper sense of the Prophet specially to commend vnto the faithfull their faith and beleefe in the Messiah to come Thus Eusebius expoundeth 1.6 de demonst c. 14. and Hierome saith manifesta in his verbis de Christi aduentus prophetis est there is a manifest prophesie in these words of the comming of Christ And the Apostle so euidently applyeth it Heb. 10.35 Cast not away your confidence which hath great recompence of reward c. v. 37. For yet a verie little while and he that shall come will come and will not tarrie v. 28. now the iust by faith shall liue Perer. Hyper. 4. But it will be obiected that this sense agreeth not with the Prophets purpose who c. 1. complaineth of the enemies and
oppressors of the people of God and therefore the vision which the Prophet receiued c. 2. was to Minister comfort againe the present afflictions of Gods Church Ans. It is the manner which the Lord obserueth in the visions and prophesies by occasion of temporall deliuerances to raise vp the mindes of his people to looke for their euerlasting deliuerer as Psal. 72. vnder the type of Salomon the kingdome of the Messiah is properly described and Dan. 9. the Prophet prayeth for the deliuerance of his people out of the captiuitie of Babel and he receiueth that prophesie of the 70. weekes concerning the Messiah who should deliuer them from their sinnes And so in this place the Prophet praying for the deliuerance of the people from their oppressors receiueth a vision concerning the Messiah in whom whosoeuer beleeueth shall liue for euer Pererius 5. Theodoret thinketh that this saying of the Prophet concerned not those times then present but was a prophesie of the times of Christ that then the iust by faith should liue so also Ireneus lib. 4. c. 67. But the Apostle otherwise applyeth it Galat. 3.11 that neither vnder the lawe nor vnder the Gospel any were iustified by the lawe but by saith for his words there are generall And that no man is iustified by the lawe in the sight of God it is euident for the iust shall liue by faith 6. Ambrose and so likewise Chrysostome because the word is put in the future tense shall liue doe vnderstand this not of this present life but of eternall life to come But it is euident that S. Paul Galat. 3.11 vnderstandeth this life of iustification and so the Apostle calleth iustification by faith the life of the soule Galat. 2.20 I liue by faith of the Sonne of God and the future tense with the Hebrewes indifferently is oftentimes put for the present yet the Apostle so vnderstandeth the present life of the soule by faith and grace as that he excludeth not the other sense concerning eternall life as he applyeth this sentence of the Prophet to the second comming of Christ Heb. 10.37 Tolet. 7. Now whereas Moses saith as S. Paul citeth him Rom. 10.5 The man that doth these things shall liue the Prophet may seeme to be contrarie vnto him saying the iust by faith shall liue but they are easily reconciled Moses speaketh of the iustice of the lawe which none could attaine vnto the Prophet of the iustice of the Gospel which the faithfull obtaine by faith in Christ Mart. 8. Thus the Apostle setteth downe the chiefe benefits which we haue by faith saluation v. 16. it is the power of God to saluation iustice or righteousnesse the iust by faith life shall liue Matyr Quest. 47. How the wrath of God is said to be reuealed from heauen against all vnrighteousnesse ver 18. 1. This clause is a probation of the former that there is no way whereby one is iustified before God but by faith which the Apostle prooueth by the contrarie because either by workes or faith must men he iustified but not by workes as he prooueth first in this chapter by particular induction in the Gentiles that their workes deserued nothing but Gods wrath and in the Iewes c. 2. This is the reason of the connexion of this verse with the former Beza Aretius Mart. And the causes why the Apostle thus beginneth to reprooue the Gentiles are these 1. S. Paul was the Apostle of the Gentiles and therefore he first dealeth with them 2. because the qualitie and nature of faith and of the grace of God can not be well vnderstood vnlesse we first looke into our selues and consider the vilenesse of our owne workes 2. And because such is mans pride by nature vt opera sua maximifaciat that he setteth much by his owne workes therefore the Apostle doth first beginne to beat downe the pride of man 3. It is the manner of the Prophets and of our Blessed Sauiour in their prophesies and sermons to beginne with the Lawe and then to proceede to the promises of the Gospel Hyper. 2. By the wrath of God is signified declaratio irae Dei the declaration of the wrath of God Aretius there is in God no motion or perturbation as in man wrath according to the Hebrewe phrase is taken for reuenge or punishment Erasmus 3. Reuealed 1. three waies is the wrath of God reuealed against sinne 1. by the light of nature for euery mans conscience accuseth or excuseth him 2. by the Gospel which threateneth euerlasting punishment to the wicked and vnbeleeuers 3. and by daily experience which sheweth that God is angrie with the sinnes of the world Pareus 2. God doth by daily experience testifie his wrath against the vngodly of the world and euen at this time when the Apostle thus wrote the world was plagued with warre famine and other grieuous calamities for the contempt of the Gospel Gualter 3. but this revelation also may be applyed to the Gospel wherein is reuealed the wrath of God against sinners as Mat. 3. Iohn Baptist preached Now is the axe laid to the root of the tree and our Blessed Sauiour saith Luk. 13.3 vnlesse ye repent yee shall likewise perish 4. vnder the lawe also the wrath of God was declared against the vngodly as in the destruction of Sodome and of the Egyptians in the red Sea but the wrath of God did then onely shew it selfe in such externall and temporarie punishments But the gospel doth threaten euerlasting condemnation as Matth. 10.28 feare not them which kill the bodie but rather feare him who is able to destroy both bodie and soule in hell Perer. And the Law did onely in theft generally condemne all infidelitie but the Gospel in hypothesi in particular condemneth incredulitie and vnbeleefe in Christ Pareus And then it beeing a time of ignorance the iudgements of God though they were in the world yet were not marked and obserued but now they are euident to all men Aretius 4. From heauen 1. Ambrose expoundeth ipsos coelos demonstrare c. that the heauens doe declare the wrath of God against sinners and shall be their accusers who refused to worship God which made the heauens so sometime the Lord calleth the heauens and earth to be witnesses against men Isa. 2.1 Gryneus 2. Origen giueth this sense quia spirituales nequitiae in coelestibus sunt because the spirituall wickednesses that is the euill spirits are aboue in the celestiall places who are ministers of Gods iudgements vpon the wicked 3. Chrysostome Theophylact Oecumenius referre it to the reuelation of the last and finall iudgement from heauen at the second comming of Christ. 4. Caietan and gloss ordinar thus vnderstand it quia Euangelium de toelo est because the Gospel is from heauen wherein this wrath of God is reuealed 5. Some hereby vnderstand the vniuersalitie of Gods iudgements that they shall be vpon all men vnder heauen wheresoeuer they are Per. 6. Some referre it to the manifest appearance of Gods
the father Sonne and holy Ghost c. Therefore if no creature is to be worshipped much lesse an image which is the work of mans hands if not the liuing are to be adored much lesse the dead But here this obiection will be mooued if no creature is to be worshipped how then doe we adore Christ Chrysostome answeareth Nemo veneraturus regem dicit illi exuas purpuram c. no man comming to doe reuerence to the king saith put off thy robes So Christ beeing cloathed with our flesh is worshipped in and with our humanitie which is vnited vnto his Godhead in one person yet the originall and first cause of this adoration giuen vnto Christs humanitie proceedeth from his diuine nature adoration then beeing due vnto the person of Christ is yeelded vnto him both God and man Martyr Controv. 11. Of the vaine vse of popish pilgrimages v. 13. That I might haue some fruit Paul desireth to see Rome to the intent that he might receiue some fruit by them and they by him this was the ende of this his iourney and peregrination Much vnlike herein were the pilgrimages which in times past and now in many countreys are made to Rome Ierusalem and other places which are onely of a superstitious meaning to offer before some idol and to performe their vowes But the end of the travaile comming together of Christians should be for their mutuall edifying Mar. Controv. 12. None to be barred from the knowledge of Gods word v. 14. I am detter both to the Grecians and Barbarians seeing there was no nation so barbarous to whom the Apostle was not willing to impart the knowledge of the Gospell the Romanists are euidently conuinced of error that will not admit their lay people generally to the reading of the Scripture If the gospel of saluation must be communicated to all then the Scriptures also which containe the knowledge of saluation should be common to all Hyperius the booke â—â— the lawe was appointed to be read in the hearing of the people that they might learne and feare God Deuter. 31.12 see more Synops. Centur. 1. error 3. Controv. 13. Against diuerse hereticall assertions of Socinus touching the iustice of God v. 17. For by it the iustice of God is reuealed because in this place the iustice of God is taken for his benignitie and mercie shewed by Christ in the Gospell Socinus that blasphemous heretike taketh occasion thus to broach his errors 1. he saith that iustice beeing vndestood of God is neuer in Scripture set opposite to Gods mercie but the contrarie is euident Psal 5.6 thou shalt destroy them that speake lies here the Prophet speaketh of Gods reuenging iustice and in the next verse he compareth it with Gods mercie But I will come into thine house in the multitude of thy mercies 2. he affirmeth that that which is opposed to Gods mercie is not called the iustice of God but wrath indignation seueritie which is euidently refelled v. 31. they knowing the iustice of God that they which commit such things are worthie of death here the vengeance of God vpon sinners is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustice And yet more euidently Psal. 145.17 the Lord is iust in all his wayes and mercifull in all his workes here the iustice and mercie of God are compared together 3. further he saith that this iustice of God as it is set against his mercie is of two sorts there is one whereby he punisheth the wicked and obstinate sinners an other whereby he chasteneth euen those that are not altogether impenitent But herein is his error he maketh them two kinds of iustice which are but diuerse degrees of one and the same iustice for when God sheweth seueritie in punishing the wicked therein he exerciseth his strict and rigorous iustice and when he chastiseth sometime his owne children for their amendment he vseth the same iustice but in an other degree tempering his iustice with mercie and fauour Pareus Controv. 14 Against inherent iustice v. 17. The iustice of God is reuealed the Rhemistes apply this place against imputatiue iustice alleadging out of Augustine how it must be vnderstood of that iustice not which God hath in himselfe sed qua induit hominem but wherewith he endueth man when he iustifieth him Contra. 1. They doe not well translate the word induit which signifieth here not to endue but to cloath with and so man beeing iustified by faith is cloathed with Christs righteousnesse he is not iustified by any inherent righteousnesse in himselfe but by an imputed righteousnesse Rom. 4.6 2. And the Apostle doth expound himselfe Rom. 3.22 shewing that the iustice of God is by the faith of Iesus and Philip. 3.9 the Apostle renounceth his owne righteousnesse that he might haue the righteousnesse of God through faith Controv. 15. That the Sacraments doe not conferre grace Kemnitius out of this place v. 16. the Gospel is the power of God to saluation inferreth that the Sacraments doe no otherwise iustifie then the word preached that is excitando fidem by exciting and stirring vp our faith as in this sense the Gospell is said to be Gods power to saluation Bellarmine answeareth 1. that the Gospel is not here taken for the preaching of the Gospel but for the historie of the Gospel as of Christs incarnation and passion 2. if it be taken in the other sense it followeth not because the preaching of the word iustifieth onely by stirring vp faith that therefore the Sacraments iustifie the same way Bellar. lib. 2. de effect sacram c. 11. ration 4. Contra. 1. The Apostle speaketh not onely of the historicall narration of the Gospel but of preaching and publishing the same as it appeareth both by the words before going v. 15. I am readie to preach the Gospel to you that are at Rome and by the words following it is the power of God to saluation to euerie on that beleeueth but they cannot beleeue vnlesse they heare neither can they heare without preaching 2. the argument thus followeth from the greater to the lesse if that which is more principall in the worke of our saluation doe iustifie no otherwise then instrumentally in stirring vp faith namely the preaching of the word then that which is lesse principall cannot iustifie more but the word and preaching of the Gospell is the more principall for they beget faith which the Sacraments onely confirme and seale therefore the Sacraments doe not iustifie men us by conferferring of grace by the worke wrought Controv. 16. That faith onely iustifieth v. 17. The iust by faith shall liue out of this place where the verie iustice life and actiuitie of the soule is ascribed to faith we doe conclude that a man is iustified onely by faith for all is ascribed vnto faith Now the Romanists seeing this place of the Apostle to be so pregnant for iustification by faith onely seeke diuerse shifts to obscure the truth of this testimonie 1. Costerus Euchirid 170. saith that these words
Gorrhan is here somewhat curious it is called the day propter occultarum manifestationem for the manifesting of things secret and the night propter improvisionem for the suddennes of his comming as Matth. 25.6 At midnight there was a crie made it is called the euen Matth. 20.8 propter terminum temporis for the ending of time and the morning propter initium aeternitatis for the beginning of eternitie Zeph. 3.5 In the morning doth he bring his iudgement But here day is vnderstood generally for time as it is taken in other places of Scripture Faius 2. Shall iudge In this world the Lord sheweth sometime speciall iudgements as he did vpon the old world vpon Sodom and Gomorrha but this shall be a day of generall iudgement Faius and he shall iudge the secrets of men non daemonum not of deuills they haue their iudgement alreadie Gorrhan 3. According to my Gospel S. Paul calleth it his Gospel in respect of his ministerie it was the Gospel of Christ tanquaÌ„ authoris as the author and Apostoli vt praediratoris the Apostles as the preacher Lyr. my gospel quod annuntio which I preach Haym so Ioh. 17.20 our Sauiour calleth his word their word that is the Apostles because they were preachers of it 4. According 1. which some vnderstand of the manner of iudgement that Christ shall giue sentence according to the doctrine of the Gospel as he that beleeueth in the Sonne of God hath eternall life he that beleeueth not is damned Pareus Gryneus referreth it to thâ—t doctrine of the Apostle Gal. 5.20 They that doe such things c. as idolatrie witchcraft and the like shall not inherit the kingdome of God so he shall iudge beleeuers both according to the Gospel of faith and the wicked according to their works Pareus dub 15. 2. some giue this sense according to my Gospel because the day of iudgement calleth men to repentance and so belongeth to the Gospel Mart. 3. but it is better applied to the certentie of the day of iudgement that it shall certenly come as Paul had preached and that the world shall be iudged by Iesus Christ for this is portio Evangelij a portion of the Gospel to beleeue that the world shall be iudged by Iesus Christ Calvin see more afterward of other things belonging to the day of iudgement among the places of doctrine 37. Quest. Whence the Iewes were so called v. 17. Behold thou art called a Iew. 1. Iustinus imagineth that the Iewes were so called vpon this occasion he thus writeth that there was one Israel a certaine king that had two sonnes to whome he distributed ten kingdomes who after that diuision were all called Iewes by the name of one Iudas who died presently after that diuision was made lib. 36. 2. Cornelius Tacitus writeth that the Iewes came out of Creta where was the hill Ida or Idaeus as Viâ—g l. 3. mons Idaeus ibi there is the mountaine Idaeus whence he thinketh they were called Idaei and by some corruption of speach Iudaei Tacit. lib. 5. histor But the falsitie of both these fabulous reports euidently appeareth out of the Scriptures for they were thus named of Iudas one of the twelue Patriarks 3. Some Christian writers were of opinion that they were so called of Iudas Macchabeus Thomas maketh mention of this opinion but nameth not the author Catharinius ascribeth it to Iosephus but indeede Ambrose if he be the author of the commentarie vpon this epistle so affirmeth thir conceit is euidently controlled by the Scriptures for mention is made of the Iewes in the storie of Esther in diuers places and Nehemiah 4. which were long before the times of Iudas Macchabeus 4. But the originall of the name indeede was this first this people now called Iewes were called Hebrewes of Heber in whose time the languages were confounded and the Hebrew speach was continued in his familie after this they were called Israelites of Israel their father whose name was before called Iaakob Gen. 32. And after Salomons time the tribes were diuided into two kingdomes tenne were vnder Ieroboam and two with 〈◊〉 halfe vnder Rehoboam the tenne tribes went into captiuitie and neuer returned againe after that diuision all they which were vnder the kingdome of Rehoboam and his successors were called Iewes these also went into captiuitie into Babylon but after 70. yeares they returned after which returne not onely they which were of the tribe of Iudah but all other of that nation which returned with them were called Iewes because it was the more noble tribe and that part of Palestina which they inhabited did belong vnto Iudahs lot Iosephus thinketh that this name was giuen vnto them and to that region quando à Babylonia sunt reversi when they returned from Babylon lib. 11. antiquit c. 5. But indeede they were so called before but not so generally as afterward Thus they had three names they were called Hebrewes that is transeuntes passers propter susceptionem praeceptorum terrenorum for the receiuing of terrene precepts Israelites that is seeing God propter contâ—â—plationem coelestium for the contemplation of heauenly things and Iudaei that is confessing propter confessionem divinae laudis for the confession of the diuine praise Gorrhan 5. It was the opinion of some that the Iewes were the same people who were called Solymi whome Homer mentioneth in his verses of whome the citie Hierusalem should be so called Tacit. lib. 5. historiar and Iosephus citeth the ancient Poet Cherillus who saith that these Iewes called Solymi did serue Xerxes in his warres against Greece lib. 1. contr Apion Contra. But these are meere coniectures for these Solymi as Strabo writeth lib. 1. inhabited about the mountaine Taurus who were in times past called Mylies Herodotus lib. 1. thinketh they were a people of Asia called the Lysians Plinie lib. 5. c. 27. doth number them among other people in Asia that were long agoe extinguished whose countrey was â—ext vnto Isauria Pamphilia Lycania Pererius 6. Now whereas the name of a Iew was then a noble name as now is the name Christian let it be obserued that S. Paul saith not thou art a Iew but rather thou art called a Iew they were so in name rather then true Iewes in deede Chrysost. 38. Quest. Of the priuiledges of the Iewes here recited by the Apostle The Apostle reckoneth vp seuen seuerall priuiledges of the Iewes 1. their name and profession to be called Iewes 2. they tested in the Law placing all perfection therein and admitting of no other doctrine wherein they were deceiued for so long as they were bearers onely of the law and not doers they were vnder the curse 3. they gloried in God not truly as they doe which doe ascribe the glorie and praise of their saluation to God in Christ but their boasting was vain-glorious such as was that of the Pharisie Luk. 18. I thanke thee God c. 4. They knew the will of God reuealed in the law but they were so much
which the Apostle vseth els where as 1. Cor. 9.17 the dispensation is credited or committed vnto me maketh for the credit of those to whose fidelitie these oracles were committed facit ad honorem personae cui confidimus it maketh for the honour of the person which we trust as Ambrose saith maximam fuisse laudem Iudaeorum c. it was a great praise for the Iewes that they were counted worthie to receiue the law 7. And this word of crediting sheweth that what was committed vnto them exigendum cum vsuris was to be exacted with vsurie Gorrhan God would require an account of them of his law which he had credited and committed vnto them as is shewed in the parable of the talents Hugo 8. This then was the priuiledge and preheminence of the Iewes that they were first depositarij tum oeconomi first keepers of Gods oracles committed vnto them and afterward stewards and dispensers of them Calv. for the Apostles preached the word of God vnto the Gentiles as it is prophesied Isa. 2.3 The Law shall goe forth of Sion and the word of God from Ierusalem and so our blessed Sauiour saith Ioh. 4.22 that saluation is of the Iewes 9. But this further here is to be obserued that whereas v. 1. the Apostle propounded two questions one of the preheminence of the Iewes the other of the profit of circumcision he insisteth onely vpon the first and omitteth the other both because he had answered before concerning circumcision that it is profitable if one keepe the law c. 2.25 and he hasting to other things reserueth that matter to a fitter place c. 4. Pareus 2. Quest. How mens vnbeleefe can not make the faith of God without effect 1. By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is rather vnderstood their perfidiousnes rebellion and falling away from God then the not beleeuing of his promises Beza and by the faith of God is meant his verilie and constancie in keeping his promises as Psal. 33.4 All his workes are faithfull Pareus the Apostle then vnderstandeth fidem datam faith giuen by God Bez. and the truth of his promises Bucer now as the former obiection might be made by the Iewes that if their case were no better then the Gentiles then they should haue no preheminence at all so this second obiection might be mooued by the Gentiles that although God for his part had made vnto the Iewes many gracious promises yet they by their deâ—â—elt had depriued themselues of the benefit thereof to this obiection then the Apostle maketh this answer that their vnbeleefe could not make the faith and promise of God of no effect 2. This some expound of the absolute promises of God for some of his promises are absolute as those made to the fathers of the giuing of the lawe and of the comming of Christ some were conditionall as that they should for euer inherite the land of Canaan if they walked in Gods commandements the first is called by the schoolemen prophesia predestinationes the prophesie of predestination the other the prophesie comminationis of commination and diuerse will haue the first kind to be here vnderstood as Lyranus Caietas Perer. Faius Pareus reiecteth this interpretation because all the promises of the Lawe and Gospel haue annexed the condition of obedience or faith 3. Some giue this sense by faith vnderstanding the beleefe of the faithfull reposed in Gods promises that the infidelitie of some could not evacuate the faith of others Origen but by the words following let God be true shew that the faith of God that is made by him not faith reposed in him is here signified 4. Some thus expound quantum ad Deâ—â— that God for his part is readie to keepe his promises if men performe the condition but if they by their infidelitie depriue themselues of the promise the fayling is in themselues and not in God Pareus dub 1. But this doth not fully satisfie for if the promises of God should haue beene altogether evacuated though not by any inconstancie in God but their infidelitie yet they should haue beene without effect which the Apostle denieth 5. Chrysostome thus inferreth that their incredulitie is so farre from laying any fault vpon God vt maiorem illius ostendit bonitatem that it more commendeth his goodnesse when he seemed to honour those which dishonoured him So also Beza the goodnesse of God is so much the more commendable quanto indigniores sunt quorum miseretur the more vnworthie they are that he hath mercie on But to the incredulous the promises of God were of no effect they were depriued Heb. 4.1 6. Therefore it must be obserued that the Apostle saith not all but some what though some did not beleeue Gualter they then which beleeued not non praeiudicabant caeteris â—â— not hinder or were preiudiciall to those which beleeued gloss ordinar he signifieth semâ— mansisse quosdam c. that there were alwaies found among them in that nation that beleeued in Gods promises and therefore the promises of God are not evacuate Calvin like as though the Sunne seeme not to rise vnto those which are blind yet he doth rise vnto those that are of perfect sight Gryneus as then the Sunne should rise though no man could see it yet God hath ordained both that the Sun should giue light and some should enioy it So God would shewe himselfe true and stedfast in his promises though all men should fall away from him yet he hath ordained that as he keepeth truth in his promises so there should be alwaies some in the Church which should beleeue them Quest. 3. How God is said to be true 1. The vulgar Latine readeth God is true and so some of the fathers haue followed that reading as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de fide c. 3. and so the Syrian interpreter but in the originall Greeke it is in the imparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let God be true which Origen thinketh must be vnderstood non praeceptive by way of precept but pronuntiative as pronouncing that God is true And here it is taken in the same sense as when we say in the Lord prayer let thy name be hallowed then fiat let him be is here all one as manifestetur let him be manifested to be true sit nobis verax intelligatur let him be true to vs that is be so taken and vnderstood to be Photius so also Basil lib. 4. cont Eunom 2. Now this difference is betweene veracitie and fidelitie the first is circa verba aboue words that no vntruth be vttered the other is circa pacta concerning couenants and premises in keeping and performing them faithfulnes and fidelitie alwaies includeth verilie but there may be veritie in speaking without fidelitie when as truth is onely vttered without any promise to performe any thing But here veracitie is taken for fidelitie as Psal. 8.15 the Lord is said to be great in kindnes and truth Tolet. 3. Now the Lord is
and deuising lies many times to beguile and deceiue Gryneus Martyr 2. Hugo thus distinguisheth these kinds of lying there is triplex vanitas a threefold vanitie which a threefold lying followeth there is vanitas essentiae the vanitie of mans nature and essence which is to be mutable and changeable and this is common to man with all other creatures and hence is the first kind before spoken of then there is vanitas miseriae the vanitie of miserie and wretchednes which is incident to all liuing things such is the miserie of mans nature that neither he can doe what he would neither yet often will doe that which he can hence is the peruersnes of the will in not performing and keeping that which is promised which is the second kind before spoken of the third is vanitas culpae the vanitie of sinne which is proper onely to the reasonable creature hence are the two last kinds before spoken of either to giue eare vnto lies or to deuise them 3. But there is great difference betweene mentiri mendacium dicere betweene lying and telling of a lie one is said to lie when he doth it anima fallendi with a mind to deceiue one may tell a lie and yet not lie himselfe when he reporteth that which is false as many such false and fabulous things are found in Herodotus and Plinic Faius 4. Augustine distinguisheth a lie into three kinds there is perniciosum officiosum iocosum a pernicious lie which is to deceiue and to doe hurt an officious lie which is made to preserue an others life and a lie made in merriment in sport none of these lies can be iustified but the first is the worst But here is no place at large to handle these things I referre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus chap. 20. 5. Quest. Whether euery man can be said to be a liar Origen here mooueth this doubt if euery man be a liar then Paul also was a liar and Dauid for they were men 1. Hierome vpon this place would haue this generall particle all to be restrained and to be taken for the most part as when S. Paul saith All seeke their owne and Psal. 14.5 All are gone out of the way But it is euident v. 12. of this chapter that the Apostle vnderstandeth all without any exception 2. Some by omnis euery one vnderstand the Iew or such as were incredulous gloss ordinar But Beza well maketh a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient vnfaithfull which he affirmed onely of some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liar which he ascribeth to all without exception 3. An other answer is that in respect of God all men are said to be liars because God onely is immutable But in this sense not onely men but Angels should be said to be liars for they also are mutable and changeable beeing compared with the Creator 4. There are then two answers which will fully satisfie 1. the Apostle speaketh of men as they are in themselues by nature so euery one is apt and prone vnto lying not as they are regenerate and renewed by grace and speake by the spirit of God as Dauid and Paul did Pereus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery 2. This some expound of the absolute promises of God for some of his promises are absolute as those made to the fathers of the giuing of the lawe and of the câ—â—â—â—ing of Christ some were conditionall as that they should for euer inherite the land of Canaan if they walked in Gods commandements the first is called by the schoolemen propâ—esia predestinationis the prophesie of predestination the other the prophesie comminationis of commination and diuerse will haue the first kind to be here vnderstood as Lyranus Caietan Perer. Faius Pareus reiecteth this interpretation because all the promises of the Lawe and Gospel haue annexed the condition of obedience or faith 3. Some giue this sense by faith vnderstanding the beleefe of the faithfull reposed in Gods promises that the infidelitie of some could not evacuate the faith of others Origen but by the words following let God be true shew that the faith of God that is made by him not faith reposed in him is here signified 4. Some thus expound quantum ad Deum that God for his part is readie to keepe his promises if men performe the condition but if they by their infidelitie depriue themselues of the promise the fayling is in themselues and not in God Pareus dub 1. But this doth not fully satisfie for if the promises of God should haue beene altogether evacuated though not by any inconstancie in God but their infidelitie yet they should haue beene without effect which the Apostle denieth 5. Chrysostome thus inferreth that their incredulitie is so farre from laying any fault vpon God vt maiorem illius ostendat bonitatem that it more commendeth his goodnesse when he seemed to honour those which dishonoured him So also Beza the goodnesse of God is so much the more commendable quanto indigniores sunt quorum miseretur the more vnworthie they are that he hath mercie on But to the incredulous the promises of God were of no effect they were depriued Heb. 4.1 6. Therefore it must be obserued that the Apostle saith not all but some what though some did not beleeue Gualter they then which beleeued not non praeindicabant caeteris did not hinder or were preiudiciall to those which beleeued gloss ordinar he signifieth sempa mansisse quosdam c. that there were alwaies found among them in that nation that beleeued in Gods promises and therefore the promises of God are not evacuate Calvin like as though the Sunne seeme not to rise vnto those which are blind yet he doth rise vnto those that are of perfect sight Gryneus as then the Sunne should rise though no mâ—â— could see it yet God hath ordained both that the Sun should giue light and some should enioy it So God would shewe himselfe true and stedfast in his promises though all mâ—â— should fall away from him yet he hath ordained that as he keepeth truth in his promises so there should be alwaies some in the Church which should beleeue them Quest. 3. How God is said to be true 1. The vulgar Latine readeth God is true and so some of the fathers haue followed that reading as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de side c. 3. and so the Syrian interpreter but in the originall Greeke it is in the imparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let God be true which Origen thinketh must be vnderstood non praeceptive by way of precept but pronuntiative as pronouncing that God is true And here it is taken in the same sense as when we say in the Lords prayer let thy name be hallowed then siat let him be is here all one as manifestetur let him be manifested to be true sit nobis verax
holy men are reported to haue beene iust in their time 1. Origen thinketh that whereas the Scripture saith in thy sight shall no man liuing be iustified it is spoken by way of comparison that none compared to God are iust and so Lyranus thinketh it is vnderstood de iustitia perfecta of perfect righteousnes there may be iustitia politica a politike and ciuill iustice in liuing according to the rule of nature and iustâ—â—â—â— legalis a legall iustice in keeping Moses ordinances but no perfect iustice Contra. If this were the meaning then they which are iustified by faith in Christ should be here also included for they beeing compared to Gods perfect and exact iustice can not be said to be iust but the Apostle speaketh not of faith he sheweth onely what men are by nature 2. And by the same reason doe we also reiect an other interpretation of Origen that no man liuiâ—â— here is iustified before God that is in this life none can be pronounced to be iust But although in the next world our iustice shall be perfected yet it is begun here otherwise wâ— should neuer come there 3. Chrysostome vnderstandeth this to be spoken onely of the Iewes which are noted of three things 1. that they all had transgressed 2. they onely committed euill and wrought no good 3. they did it with all vehemencic and endeauour so also Anselme thinketh that Paul speaketh of the Iewes 4. Some vnderstand contrariwise onely the Gentiles and vncircumcised Greeke schol and Theodoret thinketh that Psal. 14. there is speciall reference to the rayling of Rabsacah which is declared Isa. 36. But the words of the Prophet are generall and he intendeth by this Scripture to prooue that all both Iew and Gentile were vnder sinne 5. Ambrose and Augustine thinke that these words are vttered onely of the euill and wicked sort not of the righteous so also glosse ordinar But the Apostle generally concludeth of all that they are vnder sinne and that they had neede of the grace of God 6. Pererius mentioneth an other exposition that some would haue it vnderstood of veniall that is the smaller offences which no man liueth without but euery one is subiect vnto But the Apostle reckoneth vp afterwards many grieuous sinnes as their throat is an open sepulchre their feete are swift to shed blood c. these were not small offences but most grieuous and grosse sinnes 7. Pererius thinketh that this is spoken by an hyperbole none are saide to be iust that is the most so that a few onely are excepted 8. But the Apostle vnderstandeth vniuersally all men that there is none iust as afterward he concludeth v. 19. that all the world be culpable before God and whereas some men are called and counted righteous that is ex gratia by grace but yet by nature all both Iewes and Gentiles are sinners that they can not by their owne works be iustified but onely by grace and faith in Christ. Faius Tolet. annot 10. 9. Origen here maketh a question how it could be saide that there was none neither among the Iewes nor Gentiles that did any good seeing there were many among them which did cloath the naked feede the hungrie and did other good things he hereunto maketh this answer that like as one that laieth a foundation and buildeth vpon it a wall or two yet can not be saide to haue built an house till he haue finished it so although those might doe some good things yet they attained not vnto perfect goodnes which was onely to be found in Christ. But this is not the Apostles meaning onely to exclude men from the perfection of iustice for euen the faithfull beleeuers were short of that perfection which is required he therefore sheweth what men are by nature all vnder sinne and in the state of damnation without grace and faith in Christ if any performe any good worke either it is of grace and so not of themselues or if they did it by the light of nature they did it not as they ought and so it was farre from a good worke in deede Perer. num 37. Tolet. annot 10. 19. Quest. Of the particular explication of the sinnes wherewith the Apostle here chargeth both Iewes and Gentiles v. 10. There is none righteous in the Psalme it is there is none that doth good but the sense is the same for he that is righteous doth that which is good he that doth not good is not iust or righteous so he proueth the antecedent by the consequent No not one though this be not in that place of the Psalme according to the Hebrew it is added for a more full explanation to shew that none are excluded some vnderstand this of iustification by faith in Christ there was none which beleeued in him gloss interlin Gorrhan but the Apostle sheweth what euery one was by nature otherwise there were alwaies some in the world to whome the Lord gaue faith and beleefe in him v. 11. There is none that vnderstandeth the Apostle here omitteth some words of the Psalme for there it is set downe affirmatiuely the Lord looked downe from heauen whether any would vnderstand but S. Paul keeping the sense Beza expresseth it by a negation Pareus The Apostle condemneth them all of ignorance which is the mother of prophannes Tolet vnderstandeth this peculiarly of the Gentiles who were idolaters and had not the right knowledge of God some doe specially refer it to their ignorance concerning Christ that they did not know him to be God gloss interlin Gorrhan But it is more generall they had no knowledge of God at all no true and effectuall knowledge which might bring them to the seruice and obedience of God Mart. There is none that seeketh God This Tolet specially vnderstandeth of the Iewes who though they knew God yet they did not seeke him to liue according to his commandement but it is more generall comprehending both Iewes and Gentiles some haue particular reference to Christ that they did not seeke to know him whome they might haue found out to be God by his miraculous workes gloss interl But the Apostle comprehendeth more times then that onely wherein Christ liued Lyranus hath here a corrupt glosse they did not seeke God per opera meritoria by the merit of their works but so God shall neuer be fouÌ„d the prophannes then of men in general is here set forth that had no care to seeke vnto God and to depend vpon him but they were addicted to themselues and their owne lusts conforming themselues vnto this present world Rom. 12.2 Gryneus v. 12. They haue all gone out of the way They fell away beeing destitute of grace from the way which leadeth vnto life vnto the broad way that bringeth vnto euerlasting destruction Gryneus and they became vnprofitable beeing cut off from God as the branch from the vine they could bring forth no fruit Tolet. the Hebrew word signifieth to rot and corrupt so they became as rotten and
men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominū on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
of faith in any other gift it can not stand together for where merit and worke is the wages is not counted by fauour and so freely but by debt Rom. 4.4 2. The better answer then is that we are iustified freely although the condition of faith be required because faith doth not iustifie vt actus quidem noster est as it is an act of ours but all the vertue thereof proceedeth from the obiect as the Israelites beeing healed by looking vpon the brasen serpent obtained not their health by the very act of opening their eyes but by the obiect which they beheld which was the serpent And like as when a rich man giueth his almes vnto the poore though he stretch out his hand to receiue it yet is it said notwithstanding to be a free gift Tolet. annot 20. 3. But adde here further that as when a blind man putteth forth his hand but he that giueth is faine to direct it to receiue the almes or if a man haue a weake and withered hand which he is not able to stretch out vnlesse the other that giueth doe lift it vp in this case euery way the gift is free So our will is not of it selfe apt to beleeue or will any thing aright vnlesse the Lord direct it faith then beeing both the worke of God in straining our will and faith receiuing all the vertue from the obiect which it apprehendeth namely Christ it remaineth that faith notwithstanding we are iustified freely Faius 33. Quest. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 1. Chrysostome vnderstandeth the declaration of Gods iustice by the effects thereof like as God declareth his riches not that he is rich in himselfe but in making others rich and his power not in that he euer liueth himselfe but in raising others to life so his iustice is declared not in beeing iust in himselfe but in making others iust But this iustifying of sinners is a worke of Gods mercie not of his iustice 2. Theodoret herein will haue Gods iustice to be manifested because he did sustaine the sinnes of the world with patience forbearing to punish them but this likewise was an effect of his goodnes and mercie not of his iustice 3. Ambrose vnderstandeth this iustice of God in keeping and performing his promise but the iustice of God is not here to be taken in a diuers sense then before v. 22. the righteousnes of God by the faith of Iesus Christ. 4. Some doe take the iustice of God here for his goodnes mercie and clemencie as the Prophet Dauid vseth to pray Iudge me according to thy righteousnes that is thy goodnes Pareus but this seemeth not to be so proper here 5. Some vnderstand the iustice of God in not leauing sinne vnpunished Lyran. it was the iustice of God that the price of our redemption should not be paid otherwise then by the blood of Christ but this is not the iustice of faith which the Apostle spake of before 6. Therefore this iustice which the Lord manifested and declared is none other but the righteousnes of faith before touched and as the words here following doe shew by the forgiuenes of sinnes God reuealed and manifested this to be the true iustice whereby men are iustified before him euen the righteousnes of faith so August lib. de spir lit cap. 13. Anselme Tolet Osiander 34. Quest. What is meant by sinnes that are past v. 25. 1. Some think that this is vnderstood of the fathers in the law which were kept in Limbus who though thorough remission of their sinnes they were freed from punishment yet they were not receiued vnto glorie gloss ordin Gorrhan But Tolet confuteth this interpretation though he allow the opinion as not agreeable to the Apostles minde for the words are not to be so limited and restrained but generally the Apostle vnderstandeth such sinnes as he spake of before v. 23. All haue sinned and are depriued of the glorie of God And if the sinnes were not yet remitted vntill Christs comming vnto the Patriarks they could not be freed no not from the punishment 2. The Novatians vnderstand those former sinnes which were passed of sinnes going before vocation and iustification denying all remedie vnto sinnes committed afterward But this were to make the death of Christ of small force if there were no place for forgiuenes euen after one is iustified Dauid fell into those two grieuous sinnes of murther and adulterie after he was called and yet was restored againe 3. Catharinus with other Romanists vnderstand likewise sinnes going before iustification and baptisme the rest that follow after they say must be purged by other meanes as by repentance and satisfaction But the Apostle speaketh generally of all sinnes If any man sinne we haue an advocate with the Father Iesus Christ the iust 1. Ioh. 2.2 Christ is our aduocate as well for sinnes before baptisme as after but see more for the confutation of thir error among the Controversies 4. The Apostle then compareth not the persons but the sinnes and the times and sheweth that euen the sinnes committed vnder the law and from the beginning of the world were redeemed by no other way then by faith in Christ God by his patience did forbeare to punish those sinnes as not imputing them because of the Redeemer which was to come Agreeable hereunto is that place Heb. 9.15 For this cause is he the Mediatour of the new Testament that thorough death which was for the transgression in the former Testament they which were called might receiue the promise of euerlasting inheritance By conference of these places together it is euident that by sinnes that are past are meant not the sinnes going before baptisme or iustification but the sinnes committed vnder the old Testament to shew that there was no remission of sinnes from the beginning of the world but by faith in Christ. And this further appeareth because the Apostle faith v. 26. to shew at this time his righteousnes c. he setteth the present time of the Gospel and the reuelation of grace against the former times 35. Quest. Why the Apostle onely maketh mention of sinnes past Now the Apostle so extendeth the effect and fruit of our redemption by Christ vnto the sinnes passed as that the sinnes present and to come also shall be by vertue thereof remitted but he maketh mention only of the sinnes past and before committed for these reasons 1. Hereby the Apostle sheweth the imbecillitie of the law of Moses and the ceremonies thereof that they were expiationes non verae sed vmbratiles not true expiations but onely in shadow Pareus as the Apostle saith Heb. 9.9 that those gifts and sacrifices could not make holy concerning the conscience and so Thomas yeeldeth this reason vpon this place God remitted the sinnes before passed quae lex remittere non potuit which the law could not remit 2. Adamus Safhout addeth that the Apostle maketh mention onely of former sinnes to
commeth the knowledge of sinne and the law is a schoolemaster to bring vs vnto Christ it sheweth vs our disease and sendeth vs to the Physitian Faius Sasbout but because this is not the proper effect of the law otherwise then by reason of our infirmitie the Apostle is to be vnderstood to speake of the practise and obedience of the law which Christ requireth of the faithfull who though they doe not looke thereby to be iustified yet by the spirit of sanctification are enabled to walk according to the same as the law commandeth that we should loue the Lord with all our heart and our neighbour as our selfe these precepts euery Christian is bound to keepe And in this sense our Sauiour specially saith Matth. 5. I came not in dissolue the Law but to fulfill it so Origen omnis qui credens Christo bene agit c. viâ—enâ—â— legem confirmat c. euery one which beleeueth in Christ and doth well doth confirme the law by his life to the same purpose Augustine fides impetrat gratiam qua lex impletâ—â— c. faith obtaineth grace whereby the law is fulfilled c. the Gospel giueth grace whereby men are directed to liue and walke according to the law Adde hereunto that without faith it is impossible to keepe the law or any part thereof as the law commandeth vs to loue God with all our heart but no man can loue God vnlesâ— he first know him and beleeue in him Againe the law commandeth the worship of God whereof inuocation is a part but none can call vpon him vpon whome they haue not beleeued Rom. 10. Mart. 6. Other expositions there be of this place Caietane saith that faith doth establish the law because by faith we beleeue that God is the author of the law without which faith iâ— would be of no greater authoritie with men then the laws of Lycurgus and Solon 7. Catharinus a Popish writer herein would haue the lawe holpen by the Gospell because those things which were handled obscurely in the lawe are manifested openly in the Gospell the lawe was kept then thorough a seruile feare but now vnder the Gospell for the loue of iustice But leauing those and other like expositions I insist vpon the fift before alleadged as most agreeable vnto S. Paul 8. Now then whereas the Apostle in some places speaketh of the abrogating of the law as Heb. 7.12 If the Priesthood be changed there must of necessitie be a change of the lawe and v. 18. the commandement that was afore is disanulled because of the weakenesse thereof and vnprofitablenes c. he is not herein contrarie to himselfe for either the Apostle speaketh of the ceremoniall lawe as in the first place but it is the morall law which is established by faith or be meaneth that the vnprofitable ende of the morall lawe which was to iustifie men is abrogated but here he speaketh of an other ende and vse of the lawe which is to be a direction vnto good life in which sense the lawe is established 9. Thus the Apostle hath answeared this obiection least he might haue seemed to abrogate the lawe because he denieth vnto it power to iustifie vnto this obiection he maketh a double answear first in denying that he doth not take away the effect of the lawe for where one ende of a thing is denied all are not taken away secondly he answeareth by the contrarie he is so farre from abrogating or disanulling the lawe that contrariwise he doth establish and confirme it as is shewed before 4. Places of doctrine Doct. 1. Of the preheminence or prerogatiue of the Church v. 1. What is the preferment of the Iewe c. here occasion is offred to consider of the preheminence and excellencie of the Church which consisteth in the consideration of the dignitie state and blessings wherein it excelleth other humane conditions and states This excellencie and preheminence of the Church is either of nature or grace but by nature all men are the children of wrath one as well as an other Ephes. 2.3 therefore all the prerogatiue of the Church is of grace This prerogatiue is either common to the old Church of the Iewes and the newe of the Christians or proper and peculiar the common is either internall in their vocation iustification sanctification by the spirit or externall in their publike profession of religion and adoption to be the people of God with their externall directions by the word and sacraments vnto saluation The peculiar and proper prerogatiue of the old Church is considered 1. in their state that they were a people seuered from the rest of the world and ioyned vnto God by a solemne couenant 2. in the blessings wherewith they were endued which were partly spirituall as the Scriptures of the Prophets were committed vnto them they had the legall sacraments of circumcision and the Paschal lambe the Priesthood of Leui partly temporal as the inheritance of Canaan which was tied vnto Abrahams posteritie The prerogatiue peculiar vnto the Church of the newe Testament consisteth 1. in their state in beeing an holy people taken out from the rest of the world and consecrated to the worship of God 2. in their blessings partly perpetuall as the doctrine of the newe Testament the sacraments baptisme and the supper of the Lord partly temporall as the gift of tongues and miracles which the Church had for a time for the necessarie propagation of the faith but are now ceased ex Pareo Doct. 2. Of the vtilitie and profit of the diuine oracles v. 2. Vnto them were coÌ„mitted the oracles of God The Scriptures called here the diuine oracles are profitable to diuerse ends 1. illuminant intellectum they doe lighten the vnderstanding Psal. 19.8 It giueth light vnto the eyes 2. inflammant affectum they inflame the affection as Luke 24.32 the two disciples said betweene themselues did not our hearts burne within vs while he talked with vs by the way 3. mundant culpam they doe cleanse the fault as Ioh. 15.3 now are ye cleane thorough the word which I haue spoken vnto you 4. conseruant contra tristitiam they doe comfort against heauinesse 5. roborant ad pâ—tientiam they do strengthen vnto patience both these the Apostle sheweth saying Rom. 15.4 that we through patience and consolation of the Scriptures might have hope 6. franâ—â—â—t cordis duritiam they breake the hardnesse of heart Ierem. 23.29 is not my word like an hammer that breaketh the stone 7. protegunt contra tentationes they defend and protect against the tentations of the deuill Prou. 30.5 Euerie word of God is pure it is a sheild c. Ephes. 6.17 the sword of the spirit is the word of God Gorrhan Doct. 3. Of the combination betweene God and his Church v. 3. Shall their vnbeleefe make the faith of God without effect Here are to be considered tria ingorum paria three paire of yokes and bands as it were betweene God and vs. 1. the couenant and
hath receiued saith if he liue we should call him iust if he liue euill c. lib. 83. quest quest 76. Controv. 21. How S. Paul and S. Iames are reconciled together Whereas S. Paul here saith v. 28. We conclude that a man is iustified by faith without the workes of the lawe but S. Iames affirmeth c. 2.24 You see then how that of workes a man is iustified and not of faith onely c. they may seeme at the first sight to be contrarie they are then thus reconciled 1. Not as Erasmus and Caietanus who doubt of the authoritie of the epistle of S. Iames for though it were a while doubted of yet was it at length receiued by a generall consent of the Church to be of Apostolik authoritie as it is acknowledged to be by Origen hom iâ— Ios. Cyprian in symbol Epiphan haeres 76. Augustine lib. 2. de doctrin Christ. c. 8. Daâ—â—as lib. 4. c. 8. and others 2. Not yet is the solution of the Romanists false and friuolous that S. Paul speaketh of workes going before iustification which are without faith and grace and S. Iames of the workes of grace which followe the first iustification for S. Paul euen excludeth the workes of Abraham which were workes of grace Rom. 4.2 3. The best solution then is this that the Apostles neither speake of the same kind of faith not yet of the same manner of iustifiying 1. S. Paul speaketh of the true liuely faith which iustifieth before God but S. Iames derogateth not from the true faith but from the faith which was in shewe onely which he calleth a dead faith and consequently no faith and such a faith as deuils may haue S. Paul then saying that a liuely faith iustifieth before God and S. Iames that a dead faith iustifieth not no not before men much lesse before God are not contrarie the one to the other 2. Neither doe the Apostles take the word iustifying in the same sense S. Paul speaketh of iustification before God but S. Iames of the declaration and shewing forth of our iustification by our workes before men as is euident thus the Apostle saith euidently v. 18. shewe thou me thy faith out of thy workes c. Againe he saith that Abraham was iustified by workes when he offred his sonne Izaak which must be vnderstood that his iustification was thereby testified manifested and declared for by faith before God he had beene iustified before as the Apostle alleadgeth in the same place v. 23. Abraham beleeued God and it was imputed to him for righteousnesse which testimonie is giuen of Abrahams faith before he offred vp his sonne So then S. Paul saying workes doe not iustifie before God and S. Iames that workes doe iustifie before men that is declare and testifie their iustification do not contradict the one the other 22. Controv. Against Socinus that Christ properly redeemed vs by paying the ransome for vs and not metaphorically 1. Argum. Impious Socinus as Pareus rehearseth his wicked opinion and confuseth it denieth that Christ died for vs or paied any ransome at all for our redemption but he is said to redeeme that is to deliuer vs without paying any price at all as Exod. 15.13 and in other places the Lord is saide to haue redeemed that is deliuered his people from the Egyptian seruitude Ans. 1. It followeth not because to redeeme is sometime taken in that sense that it should be so euery where 2. there is great difference betweene corporall and spirituall deliuerance the first was and might be done onely by the power of God without paying any price at all the other could not be compassed without paying of a price both because of Gods iustice that they which sinne should die Rom. 1.32 and the truth of his word because he had said to man that if he sinned he should die the death 2. Argum. Psal. 31.5 Dauid speaking of Christ saith Thou hast redeemed me O Lord God of truth here Christ is saide to haue beene redeemed but he was not redeemed with the paying of any price Ergo neither did he redeeme vs in that manner Ans. 1. If this Psalme be vnderstood of Christ we confesse that to redeeme is taken improperly in that sense but then it followeth not because it is vsed improperly in one place therefore it should be so in all 2. But if the Psalme be vnderstood of Dauid who was the type of Christ the word is taken properly for euen Dauid was no otherwise freed from his sinne then by the price of Christs death 3. Argum. The deliuerance of the Israelites by Moses from the bondage of Egypt was a type and figure of our spirituall deliuerance by Christ but that was done onely by the power of God without any price payed therefore so was the other Answ. 1. The argument followeth not for the figure and the thing figured agree not in all things there is more in the substance then in the type 2. There is great difference betweene Moses Christs deliuerance Moses was a meere man and a seruant of the house Christ was God and man the Lord of all Moses deliuered onely from corporall bondage and seruitude Christ from spirituall bondage vnder sinne from the wrath and curse of God Moses redeemed the Israelites without his own death or shedding of his blood but Christ our redeemer gaue his life and shed his blood for vs Moses gaue them the inheritance of the earthly Canaan Christ hath purchased for vs an euerlasting inheritance 4. Argum. Redemption is properly said to be from him of whom the captiues are holden but we are said to be redeemed either from our iniquities Tit. 2.14 or from our vaine conuersation 1. Pet. 1.18 or from the curse of the lawe Galat. 3.13 of the which we were not held captiue but no where are we said to be redeemed from God or from his iustice c. Answ. 1. Touching the proposition or first part of the argument 1. it is false that redeÌ„ption is onely from him that keepeth vs in bondage for although principally captiues are freed from him whose captiues they are yet they are deliuered also from their verie bands imprisonment and other such like instruments of their captiuitie such are our sinnes as the bands and fetters that kept vs in thraldome vnder the deuill 2. there is a difference betweene corporall and spirituall bondage for there the price is paid to the enemie as to the great Turke to get the captiues out of his hand but here the price is paied to God not to deliuer vs from him but to reconcile vs vnto him like as when a subiect rebelling against his Prince is imprisoned and condemned to die till some mediation and satisfaction be made for him then his sinne is pardoned and he is reconciled to his prince 4. Concerning the second part of the reason 1. it is false that we were not detained captiues by our sinnes for they are as the snare of the deuil 2. Tim. 2.26 2.
inward circumcision of the heart which is by faith 2. Anselmus thinketh that the Apostle reporteth here that which he said before that Abraham is the father of them which beleeue though they be vncircumcised but he toucheth here rather the other part that Abraham is the father of the circumcision also which he further explaineth that he meaneth not such as onely haue the carnall circumcision but such as walke in the steppes of Abraham 3. By walking in the steppes the Apostle vnderstandeth not here the fruites and effects of faith but rather faith it selfe in which respect Abraham is said to be the father of the faithfull Beza annot And herein they must followe the steppes of Abraham 1. he was not counted iust not by any merits or workes of his but by faith 2. this faith was ioyned with a constant and full assurance herein they must be like vnto Abraham 4. Origen here obserueth that though at this time he were called Abram not Abraham when he was pronounced iust by faith Gen. 15. yet the Apostle retaineth that name which was afterward imposed by the Lord quod enim divinitus sumitur obseruari in posterum convenit for that which is once appointed of God it is fit afterward to be observed Quest. 23. How and where Abraham was promised to be heire of the world v. 13. 1. Gryneus by the world vnderstandeth by a Synecdoche of the whole taken for a part the land of Canaan which was promised to Abraham and his seede but the Apostle speaketh here not of a temporall but of a spirituall promise 2. Faius Osiander with others doe apply it vnto Canaan also but mystically as it was a type and figure of the kingdome of heauen 3. Lyranus will haue this fulfilled in Christ to whom was giuen all power in heauen and earth so also Peter Martyr and Caluin who alleadgeth that place Heb. 1.2 Whom he hath made heire of all things 4. Pareus by the world vnderstandeth the world of the faithfull and beleeuers dispersed ouer the world and so in effect it is the same which he said before that Abraham should be the father of all which beleeue whether of the circumcision or vncircumcision So also Origen here referreth vs vnto that promise Gen. 15. that in Abraham all the kinreds of the earth should be blessed likewise Beza 5. As this last seemeth to be the fittest interpretation so I thinke it best to ioyne both these last together that Abraham was made heire of the world that is the father of all beleeuers in the world yet so as this was chiefely performed in Christ as it is said Psalme â—â— I will giue the heathen for thine inheritance and the vttermost parts of the earth for thy possession And so S. Paul also Galath 3. vnderstandeth the seede of Abraham vnto whom the promise was made of Christ to this purpose the ordinarie glosse that Abraham was heres mundi secundum propositum exemplum heire of the world in respect of his example of beleeuing but Christ secundum potestatem in regard of his power Quest. 24. Wherein Abraham was made heire of the world and wherein this inheritance consisted 1. This inheriting of the world is not meant of any temporall dominion which snoâ—â— fall vnto the posteritie of Abraham as the Iewes dreamed for the obiect of faith is spirituall not temporall as it is defined by the Apostle to be the euidence of things that are not seene Heb. 11.1 2. It must therefore be referred vnto Christ. 1. Abraham in Christs right is promiseâ—â— the inheritance of the world which should be chiefely accomplished in the celestiall inheritance 2. and now in the earth this spirituall inheriting of the world is vnderstood of the Church of Christ which is dispersed thorough the world 3. and beside the faithfull onely haue true tight and interest vnto the temporall things of this life which the wicked 〈◊〉 bold as vsurpers as the Apostle saith 1. Cor. 3.21 all things are yours and ye Christs and Christ Gods Pareus Quest. 25. How faith is said to be made voide if they which are of the lawe be heires 1. Haymo by the promise here vnderstandeth the blessing which was promised to Abraham should in his seede come vpon all nations so that if they which were of the lawe and circumcision should onely be heires vnto Abraham that promise should not be accomplished that all nations should in his feede be blessed 2. Origen thus expoundeth evacuabitur id that should be evacuated and made voide that Abraham was iustified by faith his meaning is that the word of God should not be found true so also Osiander taketh here faith for the constancie of Gods promises it would follow that God did not stand to his promise seeing the promise was made to the faith of Abraham but faith is not taken in that sense in this chapter but thereby is meant beleefe in God and the relying vpon his promises 3. Bucer and Calvin giue this sense that seeing faith is ioyned with an assured confidence and trust if the promise were made to the keeping of the law which beeing a thing impossible would make doubtfulnesse and distrust in the minde this were contrarie vnto the nature of faith and so in this respect faith should be made voide 4. Tolet here referreth vs to that place Galat. 3.17 where the Apostle reasoneth from the time that the lawe which came 400. yeares after the promise could not make voide the promise which was made before but if the inheritance came by the lawe then should the promise which was made first be of no effect which were verie absurd and inconuenient 5. But the Apostle rather reasoneth here from the contrarie and diuerse nature of the lawe and promise for the lawe requireth workes and so the reward is of due debt the promise is of faith and so the reward is of grace and fauour these then doe one destroy an other for that which is of fauour cannot be of desert and due debt if the inheritance then come by the lawe of workes the lawe of faith is made voide and so Gods promise should be frustrate which is impossible Pareus in ver 14. Quest. 26. How the lawe is said to cause wrath 1. This is not brought in as an argument and proofe of the former speach that the promise is of no effect if the inheritance were by the lawe but it is a new argument to prooue that inheritance is not by the lawe by the contrarie effect because the promise procureth a blessing but the lawe wrath and so malediction therefore the inheritance is not by the law 2. Origen by the lawe vnderstandeth the lawe of the members which maketh vs captiue vnto sinne and indeede causeth wrath and where this law is not there is no transgression Haymo thinketh it may be of the lawe of nature but it is euident that the Apostle speaketh of the written lawe of Moses as he calleth the Iewes Abrahams seede of the lawe v.
1. Origen vnderstandeth them that vnto the naturall law doe ioyne also faith so that he would haue one and the same seede here vnderstood which is of the law and of faith also but it is euident that the Apostle saying Not to that onely which is of the law but to that which is of faith c. doth make a manifest distribution and distinction of those which are the seede according to the law and of those which are not but of faith 2. Some vnderstand this clause of that seede which de operibus legis praesuâ—mit doth presume of the works of the law glosse interlin ordinar but vnto such as depend vpon the works of the law the promise appertaineth not at all 3. Therefore by those of the law he meaneth the beleeuing Iewes to whome the law was giuen and the same before he called v. 12. them which were of the circumcision Pareus and he meaneth not those which were onely of the law but of faith also that is were beleeuers though of the circumcision for here is a distinction of the seede of Abraham now none are his seede which haue not saith whereof some are beleeuers of the circumcision and so of the law some are beleeuers onely and are not of the circumcision Beza annot 3. But here the words stand thus in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that of faith Abraham Erasmus would referre the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not vnto seede but vnto Abraham and so he maketh two Abrahams one which was iustified by faith beeing vncircumcised the other iustified by faith when he was circumcised like as the Scripture maketh two Adams one heauenly an other earthly But the Scripture no where setteth before vs two Abrahams and the Apostles meaning is euident that he speaketh distributiuely of the seede of Abraham one of the law and the other onely of faith Beza Quest. 28. Of the meaning of these words v. 17. I haue made thee a father of many nations before God 1. Oecumenius ioyneth this with the former words as it is written as though the meaning should be this it is written before God and therefore it is worthie to be receiued but it was euidently that this testimonie was taken out of Scripture and so the testimonie of God himselfe 2. Origen interpreteth thus before God that is by God he was appointed to be a father of many nations but this were superfluous for the words themselues I haue made thee a father doe euidently shew without any other addition that it was God that had made him and called him to be a father c. 3. Chrysostome Theophylact Theodoret doe take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as well against or answerable or before here in the first sense that Abraham was made the father of many nations instar vel ad exemplum Dei like or after the example of God and that in two respects both because as God was an vniuersall father not of one nation but of all so was Abraham and as God was a spirituall father not by carnall generation so was Abraham also thus also Martyr and Pareus But learned Beza obserueth that this wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against is no where in the new Testament taken in that sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like 4. Lyranus with the glosse vnderstandeth it of Abrahams righteousnes and vprightnes that he walked vprightly before God as the Lord said vnto him Gen. 17.1 Walke before me and be thou vpright But the Apostle thoroughout this discourse insisteth vpon Abrahams righteousnes by faith not by works 5. Haymo referreth it to Abrahams faith and so maketh this difference of those which beleeue that some beleeue God but not before God because their faith is onely in outward shew and profession and not in heart but they beleeue before God that beleeue and trust in him with all their heart but the words are not he beleeued before God but before God whom he beleeued so that this is not meant personally of Abrahams faith but of his calling to be the father of many nations 6. Anselme likewise hath relation to the faith of Abraham as it is set against the carnall generation that by faith not in the flesh he obtained to be the father of many nations 7. But it rather sheweth the manner how then the cause why he was made the father of many nations namely before God by a spirituall generation not by a carnall in the 〈◊〉 of men Calvin Beza that although it appeared not so vnto men that he was the father of many nations yet before God he was appointed to be the father of many nations 〈◊〉 faith Osiander Quest. 29. Of the meaning of these words v. 17. Who quickneth the dead and calleth those things which be not c. 1. Origen vnderstandeth this of the quickning of those which are dead in their sinnes and thinketh it to be specially meant of the Iewes which were raised by Christ from their sinnes but in the end of the chapter ver 24. the Apostle speaketh of the corporall raising of Iesus from the dead 2. Oecumenius and Ambrose haue speciall reference vnto Abraham whose bodie is afterward said to be dead yet it was quickened that is made liuely and apt for generation But this the Apostle speaketh of afterward so that it should seeme a needelesse repetition if it had beene touched before and it is an improper speach to call the reviuing of an olde decayed bodie the quickening of the dead 3. Some expound this place by that Heb. 11.19 of Abrahams faith when he offred vp Isaac He considered that God was able to raise him vp euen from the dead and this they will haue vnderstood of that act of Abrahams faith Tolet. annot 18. Faius But this act of Abrahams faith to beleeue that he should be the father of many nations went long before the other act of his faith in offring vp of his sonne 4. But the best interpretation is that Abraham beleeued in Gods omnipotencie and all-sufficiencie which is described by two effects the one in causing that to be which neuer was as in the creation the other in making that to haue a beeing againe which had ceased to be as in the resurrection Pareus And so Chrysostome also vnderstandeth it of the resurrection of the dead but as Abraham beleeued thus generally concerning the power of God yet there was a particular application to his owne state at that present that God could raise him a posteritie euen out of his dead bodie for so the Apostle saith Heb. 11.29 that be receiued Izaac from the dead aâ—ter a sort Beza Bucer Quest. 30. How God is said to call those things which be not as though they were 1. Concerning the diuerse vses and acceptations of this word to call it is taken in Scripture specially fowre wayes 1. it signifieth the first motion whereby God calleth any vnto the knowledge of saluation as Rom. 8.30 whom he
predestinated he also called 2. it betokeneth the profession of Christianitie as the Apostle exhorteth Ephes. 4. that they should walke worthie of their calling 3. it signifieth to bid command a thing to be which was not as Psal. 105. God is said to haue called for a famine vpon the whole land 4. it is vsed for the distinct and exact knowledge of God as Psal. 147. he numbreth the starres and calleth them all by their names so the Lord saith to Moses I haue called thee by name But here it is taken the third way the Lord calleth things that are not as though they were that is causeth them to be Perer. 2. Concerning the meaning of these words 1. Origen Haymo Anselmus doe vnderstand this to be spoken of the Gentiles which in respect of their infidelitie were no people before as c. 9.25 the Apostle in this sense alleadgeth out of the Prophet Hosea I will calâ— them my people which are not my people to the same purpose Lyranus with the interlinearie glosse I will call the things which are not that is the Gentiles which are of no reputation and make them as the things that are that is as the Iewes But as yet the Iewes were not a constituted people Abraham had at this time no seede at all and therefore they were no more a people then the Gentiles 2. Ambrose likewise vnderstandeth here the Gentiles but in an other respect they were not of the seede of Abraham and yet they should be counted his children as though they were of his seede But the Apostle speaketh here of all Abrahams seede that he beleeued he should be the father of many nations not onely of the Gentiles but the Iewes also 3. So likewise Beza in his annot and Bucer in his commentarie do distinguish these two clauses that the first which quickeneth the dead should be vnderstood of the circumcised Iewes which came out of Abrahams loynes beeing in a manner dead the other which calleth things that are not c. of the Gentiles that of no people were made a people like as Iohn Baptist said that God out of the verie stones was able to raise vp children to Abraham But we refuse this also vpon the former reason because the Apostle speaketh here of the whole posteritie of Abraham whether Iewes or Gentiles he as yet hauing 〈◊〉 feede at all and therefore it could not be distinguished 4. The ordinarie glosse hath reference here to Gods election elegit qui non sunt he elected those which as yet were not they were not yet to whom the promise was made sed quibus promissum est ipsâ— promissi sunt but they are also promised to whom the promise is made But the Apostle speaketh not here of Gods election which was before all time but of a promise made vnto Abraham in time which he beleeued that he should be the father of many nations 5. It remaineth then that the Apostle here hath reference vnto the creation of the world when all things were made of nothing which is described by the name of calling vt maiorem eius rei facilitatem in Deo declaret to shewe the greater facilitie and easines of this worke in God with whom it is as easie to make a thing to be as for vs to name or call it thus Chrysostome Faius But this faith of Abraham concerning Gods creating power hath here a speciall accoÌ„modation that as God was able to make the things that are of nothing so Abraham doubted not but that God was able to giue vnto him a feede as the starres of heauen in multitude he yet hauing no feede at all this I take to be the true meaning Quest. 31. Whether it be peculiar to God onely to quicken and raise the dead 1. It will be here obiected that this seemeth not to be peculiar vnto God to quicken the dead seeing not onely Prophets and Apostles haue raised the dead but the Pythonisse also called vp Samuel and in forren histories Aesculapius is reported to haue by medicine reviued two Capaneus and Lycurgus and Polyitus raised Glaucus Minoes sonne and Draco raised an other Draco Apollodor biblioth lib. 3. p. 134. Answ. 1. This power of quickning the dead is peculiar vnto God for as he was the first author and Creator of life so he onely is able to restore life the Scripture saith Ioh. 5.26 as the father hath life in himselfe so he hath giuen to the Sonne to haue life in himselfe this power then to giue and communicate life vnto others is onely in him that is the fountaine of life that hath life in himselfe 2. The Apostles and Prophets indeede verily raised vp the dead yet not in their owne power but by the vertue and power of Christ as Peter saith Act. 3.12 Why looke ye on vs â—â— though by our owne power or godlinesse we had made this man goe 3. Concerning those forren reports they are either to be held meere fables or els illusions of Sathan as that was of the appearing of Samuel which was not the Prophet in his owne person but the deuill in his likenes Pareus dub 7. Quest. 32. How Abraham is said against hope to haue beleeued vnder hope 1. Faius will not haue the preprosition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intepreted contra against but praeter beside for faith though it be saith he aboue nature yet it is not against nature but for an olde man to beget a child of an old woman after childbearing it was against the ordinarie course of nature 2. Some read aboue hope Geneuens the sense is good for Abrahams hope was from beyond the expectation of nature but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not properly beare that interpretation 3. The Syrian interpreter readeth absque spe without hope but not so properly for Abraham though he sawe no likelihood in nature of feede yet was not without hope 4. They which read contra spem against hope 1. Some haue reference vnto his former hope which he had of children when as yet he was young and his wife young also this hope of hauing a child both of them beeing old was contrarie to that hope gloss ordinar 2. Origen distinguisheth the times that whereas Abraham had no hope of any issue thus complaining vnto God Genes 15.2 behold I got childlesse yet afterward vpon Gods promise he conceiued hope 3. but rather the diuerse kinds or obiects of this hope are to be distinguished then the times for Abraham at one and the same time against hope beleeued vnder hope as Chrysostome expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside or against hope contra spem naturae in spem gratia against all hope of nature he beleeued vnder the hope of grace and of the power of God Haymo Lyran. 5. Hence then appeareth the greatnesse of Abrahams faith 1. both by the nature thereof which was against reason and the vsuall and ordinarie course 2. and by the difficultie of the thing promised to be
a figure of Christ therefore as Christs righteousnesse is extended euen vnto those before the lawe so also was Adams sinne v. 14. Then the Apostle sheweth wherein Adam is vnlike vnto Christ namely in these three things 1. in the efficacie and power the grace of God in Christ is much more able to saue vs then Adams fall was to condemne vs v. 15. 2. in the obiect Adams one offence was sufficient to condemne but by Christ we are deliuered from many offences v. 16. 3. in the ende Adams sinne brought forth death but Christs righteousnesse doth not onely deliuer vs from sinne and death but bringeth vs vnto righteousnesse and life yea and causeth vs to raigne in life it restoareth vs to a more glorious kingdome and inheritance then we lost in Adam v. 17. The reddition or second part of this comparison sheweth wherein Christ of whom Adam was a type and figure is answearable vnto Adam namely in these three things propounded v. 12. first in the singularitie of his person one mans iustification saueth vs as one mans offence condemned vs v. 18. 2. in the obiect as Adams sinne was communicated to many so is Christs obedience v. 19. And here the Apostle by the way preuenteth an obiection that if sinne came in by Adam why entred the lawe he answeareth to the ende that sinne might the more appeare and be increased not simply but that thereby the grace of God might abound the more 3. in the ende as sinne had raigned vnto death so grace might raigne vnto eternall life 3. The questions and doubts discussed Quest. 1. What peace the Apostle meaneth ver 1. v. 1. Beeing iustified by faith we haue peace toward God 1. Oecumenius whom Harme and Anselme Lyranus Hugo followe doe reade here in the imperatiue habeamus let vs haue not habemus we haue and they vnderstand peace with men that the Iewes should no longer contend with the Gentiles about their lawe as though iustification came thereby seeing the Apostle had sufficiently prooued alreadie that we are iustified by faith But this exposition cannot stand 1. because the Apostle speaketh of such peace as we haue with God not with man 2. he speaketh in the first person we haue but S. Paul was none of these which did contend about the Lawe 2. Origen Chrysostome Theodoret vnderstand it of peace with God but in this sense let vs beeing iustified by faith take heede that we offend not God by our sinnes and so make him our enemie mihi videtur saith Chrysostome de vita conuersatione disserere the Apostle seemeth vnto me now to reason of our life and conuersation so Origen let vs haue peace vt vltra non adversetur caro spiritus that our flesh no longer rebell against the spirit But the Apostle here exhorteth not sed gratulatur eorum faelicitati he doth rather set forth with ioy the happines of those which are iustified Erasmus and it is not an exhortation but a continuation rather of the former doctrine of iustification Tolet annot 1. and here he sheweth the benefits of our iustification whereof the first is peace of conscience Pareus and this is further euident by the words following By whom we haue accesse which words beeing not vttered by way of exhortation but of declaration shewe that the former words should so likewise be taken Erasmus 3. Ambrose reading in the Indicatiue habemus we haue expoundeth this peace of the tranquilitie and peace of conscience which we haue with God beeing once iustified by faith in Christ thus the Apostle himselfe expoundeth this peace v. 10. When we were enemies we were reconciled to God by the death of his Sonne for they are our sinnes which make a separation betweene God and vs this sense followe Tolet annot 1. and in his commentarie Pareus Gryneus Faius with others 4. This then is resolued vpon that the Apostle speaketh here not of externall but internall peace there is pax temporis and pax pecteris a temporall and a pectorall or inward peace the other Christ giueth but through the malice of Sathan and the corruption of mans heart it may be interrupted and therefore Christ saith Matth. 10.34 That he came not to send peace but the sword but the other which is the inward peace of conscience Satan himselfe can not depriue vs of no man can take it from vs. But whereas there is a threefold combate within vs the fight betweene reason and affection betweene the flesh and the spirit and a wrestling with the terrors of Gods iudgements in the two first we cannot haue peace here but in part for still in the seruants of God there remaineth a combat betweene reason and affection the flesh and the spirit as S. Paul sheweth that it was so with him Rom. 7.23 he sawe another lawe in his members rebelling against the lawe of his minde and therefore we are not to hope to haue such peace vt non vltra caro adversetur spiritui that the flesh should no more rebell against the spirit as Origen thinketh but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne from this terror we are deliuered by Christ Beza yet so as sometimes there may arise some feare doubts and perplexitie in the minde of the faithfull as it is written of Hilarion that beeing 70. yeare old and now neere vnto death he was somewhat perplexed and troubled in minde yet faith in the end ouercommeth all these dangers that we fall not vpon the rockes to make shipwracke of our faith and a good conscience 5. And we must here distinguish betweene pax conscientiae stupor conscienciae the peace of conscience and a carnall stupiditie for the one neuer felt the terror of Gods iudgments and therefore can haue no true peace the other hath felt them and is nowe by faith deliuered from them Calvin 6. Now whereas it is added We haue peace with God or toward God these things are here to be obserued 1. all the causes are here expressed of our iustification the materiall which is remission of our sinnes included in iustification the formall by faith the finall to haue peace with God the efficient through our Lord Iesus Christ Gorrhan 2. and in that he saith toward God Origen noteth that this is added to shewe that they haue neither peace in themselues because of the continuall combate betweene the flesh and the spirit not yet with Sathan and the world which continually tempt vs but with God we haue peace who is reconciled vnto vs in Christ and he saith toward God or with God to signifie that reconciliation is not onely made with God but that it is pleasing and acceptable vnto him that such a reconciliation is made Tolet. and further hereby is signified that this is a perpetuall peace because it is toward God with whom there is no change nor mutabilitie Faius Thorough Iesus Christ 1. Chrysostome seemeth thus to vnderstand
absolute glorie which God hath in himselfe as of that whereby he shall glorifie vs Pareus Quest. 4. How we are said to reioyce in tribulation v. 3. Neither that onely c. Origen referreth this clause to all the particulars before expressed as iustification by Christ peace with God and hauing accesse vnto him by Christ but it is better restrained vnto the former clause that we doe not onely reioyce because of the future hope of eternall glorie but euen in tribulation also Erasmus for it might haue beene obiected that the condition and state of the children of God is for the present time most miserable the Apostle then preuenteth this obiection shewing that the children of God are euen in their afflictions most happie 2. As before then he shewed the internall effects of iustification in the spirituall graces of the minde so here is declared what iustification worketh in vs euen in temporall and externall things which is seene in these three points 1. the faithfull reioyce in tribulation 2. why because tribulation bringeth forth patience 3. and this is not in vaine for hope maketh them not ashamed Gorrhan 3. Chrysostome here sheweth a difference betweene the striuing for a temporall and euerlasting crowne for there in the labour that is sustained there is no pleasure till they come to the reward but here non minus iucunditatis adferunt ipsa certamina c. the very striuing hath no lesse pleasure then the reward which we striue for 4. But here we must vnderstand not euery tribulation but such as are endured for Christs cause for the euill also doe suffer tribulation but they suffer worthily as euill doers and in such tribulations there is no ioy no comfort but in such as the faithfull doe suffer for righteousnesse sake such as the Apostle speaketh of Act. 14.22 That we must thorough many afflictions enter into the kingdome of God 5. This is contrarie to the iudgement of the world and of naturall reason for they hold afflictions to be nothing els but miserie and vnhappinesse and them miserable which doe suffer them But like as the eight sphere keepeth it course from the East to the West but the planets doe mooue from the West to the East holding a contrarie course so the godly and faithfull doe embrace that way which the wicked decline as euill and vnhappie Martyr 6. And the faithfull reioyce thus in tribulation not as though they were without feeling and were voide of affection as the Stoiks would haue their wise men but afflictions beeing euill in themselues are thorough the grace of God turned to the good of his seruants Mart. Chrysostome here saith that tribulations are res in seipsis bonae c. things good in themselues because they bring forth patience but this is rather ex accidente by an accident that things in themselues euill are by Gods grace turned to be profitable vnto the servants of God 7. Now in that the faithfull doe many times mourne and complaine in their afflictions this is not contrarie to the Apostle for there is in euerie man regenerate the spirituall and naturall man the one sheweth it selfe in the naturall feeling of crosses and afflictions but the other aboue nature by grace reioyceth in them Calvin Quest. 5. How S. Paul and S. Iames are reconciled together the one making patience the cause of triall or probation the other the effect S. Paul v. 4. saith that patience bringeth forth triall or probation which is commonly translated experience But S. Iames saith v. 1.3 that the trying of your faith bringeth forth patience so S. Paul maketh this probation the effect of patience S. Iames the cause 1. It cannot be said that they speake of two diuerse kinds of patience for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience is vsed in both places 2. Lyranus by probation vnderstandeth the purgation of sinnes for as the blot of sinne is taken away saith he by the contrition of the heart so the guilt of punishment by tribulation But the Scripture acknowledgeth no such purging of sinnes by affliction the purging of sinne is ascribed vnto Christ Heb. 1.3 Who by himselfe not by our afflictions but by his owne sufferings hath purged our sinne 3. There are then two kind of probations or rather this word probation is taken two wayes for either it signifieth the verie action it selfe whereby one is tried or prooued and so it is taken actiuely in respect of God who prooueth and trieth vs and so the triall and probation of our faith by affliction bringeth forth patience as the fruit and effect thereof and in this sense Iames taketh it or it signifieth the experience or triall which a man hath of himselfe by his affliction and so is the effect of patience and thus S. Paul vnderstandeth it And therefore the Apostles vse two diuerse words Iames hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken actiuely for the verie probation it selfe S. Paul vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken passiuely for that which is tried and found out by experience thus Calvin Pareuis dub 3. Tolet annot 4. Perer. disput 1. numer 5. 4. Faius further answeareth that both are true in the same sense that patience bringeth forth triall or experience and probation or triall againe maketh patience as health is the cause of deambulation and walking and walking is the cause againe of health the one is encreased by the other Quest. 6. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 1. Oecumenius maketh this as a reason why we reioyce in tribulation because the loue of God is in vs and men doe delight to suffer and endure for that which they loue But loue is here taken passiuely for the loue wherewith we are beloued of God not actiuely for that whereby we loue God as shall be shewed in the next question and the Apostle had yeelded a sufficient reason before of our reioycing in tribulation because tribulation worketh patience patience experience c. 2. Some doe make it a reason of the words immediately going before namely of the certaintie of our hope which maketh vs not ashamed seeing we enioy the things hoped for because we are assured by the spirit of God that we are beloued of God his loue is shed abroad that is manifested in our hearts by the spirit so Faius Tolet. 3. But it rather containeth a generall reason of all the precedent benefits and priuiledges mentioned before of our iustification by faith accesse and entrance vnto God hope of glorie reioycing in tribulation because the spirit beareth witnesse vnto our hearts that we are accepted and beloued of God in Christ Calvin Pareus Quest. 7. What kind of loue the Apostle speaketh of saying The loue of God is shed abroad c. 1. Some doe take this actiuely for the loue wherewith we loue God so Oecumenius Anselme and Stapleton antidot pag. 275. doth to the same
are deliuered for none can come vnto Christ vnlesse his father drawe him Ioh. 6.44 we cannot come our selues vnto God or receiue the words of wholesome doctrine but the Lord must open our hearts as he did the heart of Lydia Origen here well noteth that men are deliuered vp two waies one in iustice when they are deliuered vp to their owne hearts lusts and to a reprobate sense which the Apostle spake of before Chap. 1.24 the other when they are deliuered vp in mercie to be taught and instructed vnto saluation 6. Lyranus here obserueth three properties of Christian obedience it must be prompte readie yee haue obeyed voluntaria willing yee haue obeyed from the heart and discrete discreet according to the forme and patterne of catholike and found doctrine 7. Hereunto may be added that annotation of the ordinarie glosse that it is called the forme of doctrine quia imaginem Dei deformat am restituit because it restoreth the image of God deformed and defaced in vs. 8. And whereas they are said to be deliuered it is better vnderstood of the deliuering them to be instructed and taught by God as Origen well expoundeth Deus tradiditâ—â— instituantur God deliuered them to be instructed then of the Ministrie of men as Vatablus for in this sense the doctrine is said to be deliuered by the teachers but to deliuer the hearers to be instructed and to profite by the forme of doctrine which is taught is the worke of God Quest. 25. How we are made seruants of righteousnesse 1. Origen bath here a curious obseruation that euery one which doth righteousnesse is not the seruant of righteousnesse as euery one which sinneth is the seruant of sinne for God doth righteousnesse and yet he is not said to be servus iustitia the seruant of righteousnesse as the deuill is the seruant of sinne beeing fallen from iustice 2. Though properly we are not said to serue iustice because he is a seruant which obeyeth rather an other mans will then his owne yet the Apostle vseth these words pressing the same similitude still for indeed to serue iustice it is true libertie nay as Chrysostome saith it is omni libertate melius better then all libertie whatsoeuer so afterward v. 2. he speaketh of a freedome from iustice which is indeed a bondage rather then freedome 3. The Apostle here setteth downe both the parts of Christian libertie which is freedom from sinne and seruice vnto righteousnesse and by ioyning both these together he admonisheth vs of our miserable state of thraldome vnder sinne wherein we sometime were that we might take heed neuer to come into the same againe like as if one were deliuered from a tyrant it should be said vnto him take heed you fall not into his hands againe Chrysostome as the Romanes when they had expelled Tarquinius their King so hated the verie memorie of his name that they banished also L. Tarquinius Collatinus a good man onely because he did beare the same name such a detestation they had of Tarquinius and of his tyrannicall gouernment so we should hate the verie memorie and name of the seruice of sinne Martyr Quest. 26. Of the meaning of these words I speake after the manner of man because of the infirmitie v. 19. 1. Some thinke this to be a qualifying of the former words either because the Iewes might haue beene offended by the terme of seruice who held themselues to be a free people Faius or the Romanes which were then the Lords and commanders of the world Bullurger some thinke the offence might be taken by the word freedome least some carnall man might haue taken aduantage thereby of carnall libertie Osiander but the continuing of the same tearmes and phrases afterward of seruice and seruantes sheweth that the Apostle vseth not any such mitigation or qualification of his former speach 2. Some referre it to the matter of the Apostles exhortation shewing the easines and facilitie of it as if he should say moderatum quod exigo I desire but an easie and moderate matter as in the same phrase the Apostle saith 1. Cor. 10.13 there hath no tentation taken you but such as appertaineth to man Chrysostome so also Origen whereas we ought more earnestly to serue iustice then we serued sinne communiter ago eadem similia requiro I deale with you after a common and plaine manner I require but the same and like things to serue iustice but in the same manner which you serued sinne The same sense followeth Augustine quaem admodum ad pecâ—andum nullus vos cogebat tiâ—or c. as vnto sinne no terror compelled you but onely the delight and pleasure of sinne so vnto righteousnesse let not feare enforce you but pleasure and delight draw you epistola ad Auastas likewise Gregorie sinequaquam amplius potestis saltem tales estote in fructibus bonorum operum â— If yee can do no more yet at the left be ye in bringing forth of good fruite as ye were before in euill Theophylact to the same purpose vel parem Deo praestare seruitutem c. be ye readie but to performe vnto God the like seruice which ye did vnto sinne So also Haymo saith â—â—lte leuius potest quis deseruire virtutibus quam vâ—â—ijs one may more easily serue vertue then he serued vice as he giueth instance in an adulterer that alwaies is in feare of the comming of the husband and of the shame of the world whereas the man that liueth chastly in matrimonie is without any such feare thus expound also Calvin Martyr Tolet Pererius with other of the equalitie of our seruice vnto righteousnesse and sinne that we should so much serue the one as we serued the other the Apostle might haue required more but he spareth them because of their infirmitie But this may be obiected against this exposition that this is no such small seruice to serue righteousnesse as before we serued sinne with constance chearefulnesse delight seeing the most perfect man liuing cannot performe it therefore this is a point of perfection it is no indulgence and condescending to their infirmitie 3. But although this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speake an humane thing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man which is all one with the Apostle be otherwhere taken in the former sense for some humane and easie thing yet here with Beza I referre it rather to the Apostles phrase who in ciuill humane and vsuall termes and similitudes setteth forth heauenly things as Christ saith Ioh. 3.12 If when I tell you of earthly things ye beleeue not how should ye beleeue when I tell you of heauenly things 4. This phrase according to man hath diuerse acceptions 1. sometime it is taken in the worse part for the corrupt vse of men as Galat. 1.11 Paul preached not his Gospell after man 2. sometime it signifieth that which is common and ordinarie as 1. Cor. 10.13 3. it is taken for an humane custome or fashion as 1.
and this is euident both in that originall sinne remaineth after baptisme which the Apostle calleth peccatum inhabitans sinne dwelling in him Rom. 7.10 euen after he had beene baptised 2. whereas Pererius obiecteth that saying of Beza to confirme his opinion that in those which are truely sanctified in Christ sinne once dyeth â—â—â—is is so weakned vt pristinas vires nunquam accipiat c. that it shall neuer receiue the former strength but daily as the bodie in the graue rotteth away donec penitus intereat c. â—â—till it altogether perish c. In these words Beza affirmeth not that in baptisme there is a persue death of sinne but that sinne beginning to die is weakned more and more and neuer returneth to the former strength which is most true that the regenerate doe more and more die vnto sinne and euery day the power of sinne is decayed in them till at length together with morralitie they put of all corruption See further Synops. Centur. 3. er 10. Controv. 6. Of the baptisme of infants 1. The Anabaptists doe thus inferre out of this place of the Apostle v. 5. we are buried by baptisme into his death c. they which are baptised must professe their mortification and dying vnto sinne which infants cannot doe and therefore they are not to be baptised And Christ bid his Apostles to goe teach all nations and baptize them infants are not capable of doctrine and fit to be taught therefore they are not to be baptized Contra. 1. They which neither in baptisme nor after make profession of their mortification are not to be baptized they which are of yeeres must so professe in their baptisme it is sufficient for infants to doe it afterward for the vse of baptisme is not for the time present onely but for afterward otherwise we should neede often to be baptized 2. Infants are within the couenant for God promised to be the God of the faithfull and of their seede and therefore the signe of the couenant is not to be denied vnto them and seeing infants were circumcised vnder the lawe in stead whereof baptisme is succeeded infants by the same warrant are to be baptized vnlesse we will make the state of infants vnder the Gospell inferiour vnto the condition of infants vnder the lawe 3. When the Apostles were bidden to preach and baptize a course was prescribed them and that or those times to beginne with preaching and then to baptize for first they which were of yeares must beleeue which was wrought in them by preaching the word for faith commeth by hearing before they could be admitted to baptisme 4. But it will be obiected that this vse of baptizing infants is not Apostolicall it was brought in by Hyginus Bishop of Rome and Tertullian lib. de baptism misliketh that vse Contra. 1. Hyginus onely made a decree concerning Godfathers and Godmothers as they are called that vndertake for infants in baptisme which sheweth that the baptizing of infants was in practise before 2. Tertullian in his old age fell into the heresie of Montanus and therefore much is not to be ascribed to his iudgement concerning this matter Martyr Controv. 7. Of the confidence and assurance of saluation v. 8. Wee beleeue that we shall also liue with him c. Hence it is well inferred that the faithfull are assured by faith both of their perseuerance in the state of grace in this life and of euerlasting life in the next for we beleeue saith the Apostle that we shall liue c. we nothing doubt of it and in the same sense the Apostle said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing ver 6. and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing v. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather ye or conclude ye as the word is taken Rom. 3.28 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beleeue all which words implie a certaintie without doubting Contrarie hereunto is the doctrine of the Romanists which hold it to be a point of presumption to haue assurance of saluation and whereas we vrge S. Pauls example that was sure nothing could separate him from the loue of God in Christ they answear that S. Paul and other holy men had it by speciall reuelation Contra. S. Paul maketh it not his speciall case to be assured of saluation but here he speaketh generally of all the faithfull we knowe Tolet also one of their owne writers thus expoundeth this place we beleeue credimus intellectus c. we beleeue in the vnderstanding that spirituall life is giuen vs with the death of sinne confidimus etiam nos in ea per seueraturos and we are confident that we shall perseuere therein See further hereof Synop. Centur. 4. err 25. Controv. 8. That Christ shall not die in the next world againe for those which were not healed here v. 9. Death hath no more dominion ouer him c. Origen by this text confuteth their error who hold that Christ should suffer in the next world the like things as he did here for them quos dispensationis eius medicina sanara non poserat whom the medicine of his dispensation could not heale in this present world and they vsed this reason because in the next world they shall either doe well still or euill non erunt profundo silentia there shall not be silence altogether then as Lucifer fell in the beginning so may they be apt to fall then having the vse of freewill for virtus est mutabilis vertue is changeable Origen thus refuteth this error 1. because it is contrarie directly to the Apostles words here that Christ died once for all death shall haue no more dominion ouer him such vs the force and efficacie of the crosse of Christ vt sufficiat ad sanitatem remedium non solum praesentis futuri seculi sed etiam praeteritorum c. that it sufficeth not onely for the health and remedie of the present and world to come but of the ages past non solum humano ordini c. and not onely for the order and condition of men but euen for the celestiall orders also c. Christ by his death redeemed the one from their sinnes and setled and established the other 2. and though the nature of man be mutable here yet so shall it not be there vbi ad culmen virtutis ascenderit when it is come to the height and perfection of vertue for there shall be charitie which as the Apostle saith nunquam excidit neuer falleth away 3. The Apostle could say that neither life nor death things present nor to come nor any thing else could separate him from the loue of God in Christ how much lesse shall the libertie of freewill be able then to separate vs. 4. And Lucifer did fall antequam ad beneficia filij Dei charitatis vinculis stringeretur when as yet the bond of charitie had not fastened him to the benefits of the Sonne of God But it is now otherwise with those celestiall spirits whose
haue no other Gods c. and thou shalt make to thy selfe no grauen image c. but one 2. Contra. 1. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commandement in the singular number not commandements 2. if they were two commandements it should not be knowne in what order they should be set which before the other for Exod. 20. it is first said thou shalt not couet thy neighbours house but Deuter. 5.21 thou shalt not couet thy neighbours wife is put in the first place 3. beside if euery particular act of coueting should make a diuerse commandement the number of them should be infinite Pareus 3. Pet. Martyr herein concurreth that the precept thou shalt not lust is but one but he hath here a singular opinion by himselfe that the two first commandements thou shalt haue no other Gods c. and thou shalt not make to thy selfe c. are but one and the first commandement he would haue that to be which is set as a preface before the rest I am the Lord thy God which brought c. for here it is enacted that the Lord onely is the true God and in this first commandement the Gospel is offred vnto vs for in that mention is made of their deliuerance out of Egypt there the promise concerning Christ is contained But this is onely a priuate opinion and a singular conceit of so learned a man by himselfe which may be thus reasoned against 1. all the commandements are propounded imparatively thou shalt not doe this or thou shalt not doe that but those words are vttered enuntiative they are propounded onely not spoken by way of commanding 2. and if he will haue the temporall deliuerance out of Egypt to containe a promise of Christ it is so much the rather no part of the morall commandements for the law and faith are opposite one containeth not nor includeth an other as the Apostle saith the law is not of faith Gal. 3.12 no more is faith of the law 10. Controv. Against free will v. 19. The euill that I would not that doe I. The Rhemists note here that this maketh nothing against free will but plainely prooueth it because to consent or not consent is alwaies free though the operation may be hindred by some externall force Contra. 1. The will of the vnregenerate is free from coaction and compulsion but not from a necessitie alwaies of willing that is euill 2. and in the regenerate of which state the Apostle speaketh in his owne person the will is reformed by grace to will that which is good as our blessed Sauiour saith Ioh. 8.33 If the Sonne make you free then you are free in deede this place then euidently maketh against the naturall strength of free will vnto that which is good 6. Morall obseruations 1. Observ. Euery one must descend into himselfe v. 7. I knew not sinne but by the law As Paul here giueth instance in himselfe and examineth his sinnes by the law so euery one is taught by his example to enter into himselfe and call his life and acts to account as Dauid saith Psal. 32.5 I acknowledged my sinne vnto thee c. 2. Observ. Against phanaticall spirits that excuse sinne v. 17. It is no more I that doe it men that are giuen ouer to all carnall lusts must not thinke to excuse themselues thus that it is sinne that doth it and not themselues for they must also say with the Apostle v. 16. I doe that which I would not they cannot then apply this to themselues qui non pugnant which doe not fight or striue against sinne 3. Observ. Of delighting in the lawe of God v. 22. I delight c. Hypocrites may seeme to conforme themselues often to the obedience of the lawe as Herod that a while heard Iohn gladly but it is not in loue or with delight which is onely in them that are regenerate as the Prophet Dauid saith that the lawe of God was sweeter vnto him then the honie or honie combe Psal. 19. Observ. 4. Of the fight and combate betweene the spirit and the flesh v. 23. I see an other lawe c. Onely the righteous doe feele this strife in themselues the spirit drawing them one way and the flesh an other as the Apostle here sheweth in himselfe and so as Gregorie saith fit certo moderamine c. this is done in such moderation that the Saints while they are in spirit carried one way and hindered by the flesh nec desperationis lapsum nec elationis incurrunt they neither fall into despaire nor yet are lifted vp in mind the like combate betweene the spirit and flesh we may finde to haue been in Dauid Psal. 73. 2.17 in Elias 1. King 19.4 in Ieremie c. 20.7 the like temptations Hierome felt in himselfe pallebant or a iciunijs mens desiderijs ardebat in frigido corpore my face was pale with fasting and yet my minde burned with desire euen in a chill bodie epist. 22. this is much to the comfort of Gods children not to despaire when they are likewise tempted CHAP. VIII 1. The text with the diuerse readings v. 1. Now then there is no condemnation to them which are in Christ Iesus which walke walking Gr. not after the flesh but after the spirit which walke not after the flesh L. S. detr 2 For the law of the spirit of life which is in Christ Iesus hath freed me thee S. from the law of sinne and of death 3 For that which was impossible to the law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinnefull flesh flesh of sinne Gr. in a forme like vnto flesh subiect to sinne Be. this is the sense but not the meaning of the words and for sinne not of sinne L.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for condemned sinne in the flesh in his flesh S. ad 4 That the righteousnes the iustification L.T.S. the right Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the law might be fulfilled in vs which walke not after the flesh but after the spirit 5 For they which are after the flesh which are in the flesh S. which are carnall V.B. doe sauour the things of the flesh Be. G. doe thinke the things of the flesh S. are carnally minded B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. but they that are after the spirit the things of the spirit 6 For the wisdome of the flesh is death but the wisdome of the Spirit is life and peace 7 Because the wisdome of the flesh the affection of the flesh V. the fleshly mind B. the vnderstanding of the flesh S. is enmitie against God for it is not subiect to the law of God neither in deede can be 8 So then they that are in the flesh can not please God 9 Now ye are not in the flesh but in the Spirit seeing the Spirit of God not if so be the spirit of God L.S.B. the word 〈◊〉 〈◊〉 〈◊〉
from her 2. But the Master of sentences maketh fowre kinds of feare beside the naturall feare of death 1. There is mundanus timor a worldly feare as when a man forsaketh Christ for feare he should loose his life or goods this is a feare of men this is altogether perniciosus pernicious and dangerous 2. timor seruilis the seruile feare is when men doe well for feare of punishment this feare is good and profitable sed non sufficiens but not sufficient 3. there is a feare called initialis a feare in the beginning when one so feareth punishment as yet he is mooued with the loue of God and vertue this feare is bonus sufficiens a good feare and sufficient 4. then is there timor castus filialis the chast and filiall feare which bonus est perficiens is good and perfect and is nothing else but a reuerence of God ioyned with loue 3. Feare also is taken two wayes either in respect of the obiect for the commotion of the mind expecting some imminent or approaching danger or it signifieth onely a reuerence and obseruance which is the effect of the other and in this sense the spirit of feare is said to haue rested vpon Christ Isay. 11.2 in whom there was no feare of punishment which is due vnto sinne whereof Christ was free there was in him onely a reuerence of God observance and obedience the naturall feare of death also he had but thereof we speake not here and this kind of feare of God may be said also to be in the Angels and in the elect that are in heauen 4. But whereas the Apostle saith 1. Ioh. 4.18 there is no feare in loue 1. neither doth the Apostle speake of humane feare when one feareth to suffer persecution for Christ but he that loueth God expelleth all such feare he is readie to suffer any thing for Christ. 2. not yet doth he referre vs onely to that perfect loue of God which shall be in the next world when all feare shall be chased away 3. but he meaneth a seruile and desperate feare which is seuered from faith and hope which driueth to despaire such was the feare that Iudas had Quest. 18. Why the Apostle ioyneth together two words of the same sense Abba father 1. The first of these words is an Hebrewe or Syriake word and signifieth father and in three seuerall places in the Gospel doe we finde these two words repeated in this manner Mark 14.36 Galath 4.6 and in this place Augustine if the place be not corrupted faith that Abba is a Greeke word and pater a Latine epist. 178. but Augustine could not be ignorant that S. Paul wrot not in Latine and therefore that place in Augustine is most like to haue beene mistaken by the writers and such as copied it out Thomas saith better that Abba is an Hebrew word and pater father is both a Greeke and Latine word 2. Now why these two words of the same signification should be ioyned together there are diuerse reasons giuen 1. Chrysostome thinketh that the Apostle vseth the word Abba because it is puerorum legitimorum vocabulum that word which legitimate children doe vse they first of all learne to call father 2. Augustine serm 13. de verbis Apostol whom Anselme followeth thinketh that the Apostle vseth these two words one for the Iewes the other for the Gentiles to signifie the adoption and calling of them both to be one people so also Martyr and M. Calvin who applyeth here the prophesie of Isay c. 19.18 that all should speake the language of Canaan non respicit linguae idioma sed cordis harmomoniā he respecteth not the proprietie of the tongue but the harmonie and consent of the heart in the worshipping of God but Beza refuseth this as too curious 3. he therefore thinketh that the latter word is added as an explication of the former so also Pareus and Tolet annot 13. who giueth this as a reason because Christ in his prayer Mark 14.36 vseth this ingemination abba father and yet it is certaine he vsed onely the Hebrew word But this here may be answeared not as the ordinar gloss that Christ vsed both an Hebrew and Greeke word before his passion because he suffred both for Iewes and Gentiles for Christ spake in the Hebrew not in the Greeke tongue rather as the Syrian interpreter translateth Christ did double the word father father abba abba which the Euangelist retaineth in the first place because it was as familiarly knowne as the other 4. Lyranus thinketh that by the ingemination of this word is expressed duplex Dei paternitas a double kind of fatherhood in God one by creation common as well to the bad as good and a speciall kind of paternitie by adoption and grace peculiar to the righteous But the Apostle here speaketh onely of the invocation of the faithfull how they crie Abba father 5. Wherefore I resolue here with Erasmus that this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of conduplication this repetition facit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for more vehemencie it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more forcible and effectuall to double the word father Faius ista conduplicatio amplificationem continet this doubling of the word serueth for amplification Calvin as it is familiar and vsuall in Scripture for the Saints in their prayers to shewe their vehement affection to double the word Lord Lord. 3. Calvin here well obserueth how the Apostle hauing said before in the second person yee haue not receiued the spirit of bondage now changeth the person whereby we crie including himselfe vt sortem communem omnium sanctorum exprimeret to shewe the common condition of all the Saints Quest. 19. Of the testimonie of the spirit what it is v. 16. The spirit beareth witnesse 1. Caietan here well observeth that this testimonie of the spirit is internall for it testifieth vnto our spirit and conscience that we are the sonnes of God and beside it is a testimonie de facto in fact that we are indeed the sonnes of God not de possibili of a possibilitie onely that we may be thus farre Caietan well but he further sheweth that this testimonie of the spirit ariseth partly of our loue toward God partly of our continuall experience of Gods provident care in preserving of vs but Chrysostome well saith that this testimonie of the spirit is not onely vox praestiti charismatis sed praestantis illud paracleti the voice of the grace or gift which is conferred vpon vs but of the comforting spirit the comforter the testimonie then of the spirit is vnderstood to be an other thing beside the testimonie of the graces and effects of the spirit in vs. 2. Origen interpreteth this testimonie of the affection of the minde when we are obedient vnto God not for feare but of loue 3. Ambrose Anselme referre it to the imitation of God and Christ whereby the spirit maketh vs like vnto God
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
the other he ordained but he hateth the third that is sinne which he made not like as a iudge condemning a theefe neither hateth his person nor the punishment which is according to iustice but the crime of thes◠c. vpon this answer insisteth Pererius and before him Haymo non edit naturam quam fecit sed peccatum quod non fecit he hated not the nature which he made but the sinne which he made not so aso Gorrhan and the ordinarie gloss he hated nothing in Esau nisi originale peccatum but his originall sinne c. But the Apostle here speaketh of an hatred before Esau had done any euill and before the fight thereof 3. Neither doth it satisfie to say it is spoken comparatiuely Esau was hated that is lesse beloued as a man is bid to hate father and mother to cleaue to his wife that is loue them lesse then his wife for the Apostle calleth them the vessels of wrath afterward whom he is here said to hate therefore such are not beloued at all 4. This then is the solution hatred in God signifieth three things 1. the negation and deniall of his loue and of this degree of hatred sinne is not the cause but the will of God that electeth whom he will and refuseth whom he pleaseth thus God hateth Esau and all the reprobate 2. the decree of punishment and this proceedeth from the foresight of sinne and thus God is said to haue the wicked 3. it signifieth the anger of God and his abhorring of that which he hateth and thus God is said to hate iniquitte and of this hatred is that saying to be vnderstood thou hatest nothing that thou hast made for God in this sense hateth not his creatures but sinne in them Pareus dub 11. Quest. 15. Of the meaning of these words I will haue mercie on whom I will haue mercie 1. Origen and Heirome epist. ad Heath qu. 10. doe thinke that this is an obiection made by some as it were contradicting the Apostle But this is the Apostles answer rather to the former obiection is their iniquitie with God that he should elect one and reiect an other both of them beeing in the same state and condition to the which the Apostle maketh answer God forbid and giueth a reason of his answer here out of the Scripture 2. Chrysostome thinketh whom Theophylact followeth that by this sentence the Apostle staieth mans curiositie from requiring the cause why some are elected some are refused which is best knowne vnto God as the Lord answeared Moses who was desirous to know why all of the Israelites beeing guiltie of the same sinne in worshipping the golden calfe yet were not alike punished to whom the Lord answeareth thus in effect non est tuum scire Moses c. Moses it belongeth not to thee to know who are worthy of my mercie c. But in this sense there were small coherence in the Apostles speach for then there should be no answer made vnto the former obiection which the Apostle remooueth here Tolet annot 22. neither was this sentence vttered vpon any such occasion concerning the punishing of sinne of the Israelites and sparing of others but whereas Moses had made request to see Gods glorie and the Lord had granted him to see his backer partes and so in part yeelded vnto his request then this is added as a reason thereof I will haue mercie Mar. 3. Ambrose is farre wide who maketh this the sense of these words I will haue mercie on him on whom I will haue mercie that is quem praescivi whom I foresaw like after his error to returne vnto me so the ord gloss cui praescio misericordiam whom I foresaw mercie is to be shewed vpon the like glosse Thomas maketh mention of in his Commentarie I will haue mercie on him quem dignum praenonero misericordia whome I foresaw to be worthy of mercie But this is not agreeable to the Apostles minde 1. there had beene no occasion of any such obiection if the cause were in the foresight of mens worthines why some are elected and not others for then there had beene no shew of iniustice at all in God the reason had beene plaine Tolet annot 22. 2. this to giue vnto those which are worthie respicit iustitiam Dei respecteth the iustice of God whereas the Apostle here referreth all vnto Gods mercie Martyr 3. neither can that be a cause of election which is an effect thereof for to beleeue and to be obedient are effects of election then the foresight thereof cannot be the cause Pere dsiput 7. err 39. 4. Neither is this onely an Hebrew phraise signifying the same thing as Tolet ibid. as the Hebrewes for more vehemencie sake doe expresse the same thing by an emphaticall repetition neither yet are these words so curiously to be distinguished with Anselme as to referre thē to Gods mercy in calling in beleeuing in working that whom he sheweth mercy vpon in calling he will shew further mercie in giuing grace to beleeue and whom he giueth grace vnto beleeue they shall haue grace also to worke by their faith Lyranus and Pererius vnderstand the three degrees of Gods mercie in predestinating in giuing present grace and glorie to come and so make this the sense I will haue mercie in giuing grace to him on whom I haue mercie in electing him and to whom I giue finall grace I will shew mercie in giuing him future glorie Iunius much differeth not I will haue mercie ex facto in fact and indeed vpon whom I haue mercie decreto in my decree of election parallel 11. But Pareus better sheweth the reason of the ingemination and repeating of these words to shew 1. this mercie gratuitam to be franke and free and that there can be no reason or cause yeilded why God sheweth mercie but his owne gracious inclination to mercie 2. arbitrariam that it is arbritarie depending onely vpon the will of God 3. constantem that it is constant and immutable where he sheweth mercie he will haue mercie to the end 4. immensam this mercie is infinite and without measure not onely in bestowing one grace but many 5. Further it is to be obserued that thought the same word to haue mercie be reteined both in the Greeke translation of the Septuagint and in the latine in both partes of the sentence yet in the Hebrew there are two words the one in the former clause of the sentence canan which signifieth to shew grace and fauour the other in the latter part is racham to shew bowels of compassion and beside the Septuagint doe put the verbe in the present-tense in the latter part of both the clauses whereas in the originall the same tense and time is kept in both but this is no great difference the sense still notwithstanding remaineth the same 6. This then is the Apostles meaning whereas it was obiected that if God elect some and not others their case beeing the same the Lord
place 1. epist. 2.10 he keepeth the same words but he changeth the order ye were in times past not vnder mercie but now haue obtained mercie this part of the sentence he maketh the last which with the Prophet is the first to reconcile this doubt 1. the vulgar Latine retaineth both beloued which was not beloued and shee which obtained not mercie hath obtained mercie but Beza coniectureth well that one of these was put into the text out of the margen by the vnskilfull writers for there is but one in the originall 2. Hierome to whom Erasmus subscribeth thinketh there were two readings of this place some had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not beloued some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not pittied and the letter he would rather to be receiued but seeing the first reading is in the auncient originall as appeareth by the Syriake translation it is therefore the rather to be preferred 3. wherefore I approoue Iunius solution lib. 2. parall 13. and Pareus in this place that the Apostle in citing these testimonies doth followe the sense rather then the words for breuitie sake and the better to apply them to his present purpose 2. But as touching the scope of that place and the meaning of the words whereas the Prophet seemeth directly to speake of the Israelites the question is how the Apostle applyeth it to the Gentiles 1. Origen answeareth that God speaketh not in mountaines and rockes and other terrene places but in the heart there the conscience telleth euerie one whether he belong to the people of God or not c. But this is not sufficient to looke vnto the inward testimonie of the heart we must haue also externall testimonie from the Prophets of the calling of the Gentiles otherwise the Iewes will not be answeared 3. Therefore Chrysostome thinketh that the Apostle maketh this collection à pari from aparitie and equalitie Erasmus saith à simili from the like that seeing the Israelites for their sinne were cast off to be no people they were in the same case with the Gentiles that were no people also and therefore aequa ratione vocentur they may with as good right be called 3. some of our newe writers as Calvin Pet. Martyr thinke that the vocation of the Gentiles is prooued out of this place by a certaine consequent for the Prophets vse when they denounce iudgements against the people for their sinnes to raise them vp with spirituall comfort againe in Christ and vbi erigitur regnum Christi where the kingdome of Christ is set vp there must be a concurse of all people from all parts of the world Calvin 4. Augustine whom Haymo followeth vnderstandeth this place of the Iewes which were no people when they refused Christ and said we knowe not whom he is but were his people being afterward conuerted vnto Christ as 3. thousand were called at one sermon by S. Peter Act. 2. But this had not been to the Apostles purpose who intendeth to prooue the vocation of some from the Gentiles 5. Therefore the Prophet directly in that place prophesieth that they should become the people of God 1. because the Gentiles were knowne by this name not the people of God 2. and of the Israelites literally it cannot be vnderstood for they neuer returned againe to be a people Quest. 26. What is meant by the short summe or account which God shall make in the earth v. 28. 1. Touching the words here alleadged they are somewhat diuersly set downe in that place Isay. 10.21.22 for there the sentence standeth thus the consumption decreed shall overflowe with righteousnesse but here the word ouerflowe is omitted which some vnderstand of the ouerflowing of the iustice and righteousnesse of God by the knowledge of Christ into all the world Calvin some of the efficacie of the faith of the Gospel which shall ouerflowe to wash away and couer their sinnes as an ouerflowing streame doth wash and couer the earth Osiand and the word charatz determined and decreed is translated abbreviated and shortened thus the Septuagint doe reade that place keeping yet the sense which beeing a receiued translation thorough the world which had so continued 300. yeares the Apostle refuseth not to followe 2. Concerning the meaning 1. some interpret this word consummate to be Christ who was as it were abbreviated and shortened in respect of his incarnation Anacletus epist 2. Hier. epist. ad Algas qu. 10. 2. Origen applyeth it to Christs abridging of the law into two precepts the loue of God and our neighbour and to the short summe or compenâ—â—â—â— of the faith set forth in the Creede so also Cypr. de orat Dom. and Haymo 3. Tertullian vnderstandeth it of the doctrine of the Gospel which is abridged the multitude of legall cerimonies beeing cut off lib. advers Marcion so also Chrysostome and Theophylact. 4. Photius vnderstandeth it of the perfection of the Gospel after the which no other doctrine shall succeed as it succeeded the law 5. Ambrose lib. de Tobia c. 50. referreth it to the consummation or consumption of our sinnes in Christ. 6. Gorrhan wresteth it to the counsels of perfection giuen in the Gospel which the law had not but all these are wide for the Apostle here mindeth not any comparison betweene the law and Gospel 3. Therefore this sense is not agreeable to the scope of the Apostle to vnderstand by this short summe the finall remainder of the Israelites that should be saued that like as few of them returned from the captiuity of the Chaldeans which the Prophet historically intendeth so but a few of them should come vnto Christ from the captiuitie of sinne and Sathan and so the Apostle to this ende alleadgeth these testimonies to prooue by the Prophets the abiection of the Iewes as he out of the former affirmed the vocation of the Gentiles Quest. 27. Why God is called the Lord of hostes v. 29. 1. In the Greeke the Hebrew word Sabaoth is reteined which signifieth hostes 1. Faius giueth this reason why some Hebrew words are reteined in the Greeke and some Greeke in the Latine as kirieleeson Lord haue mercie vpon vs yea and some Latine words are still kept in the Greeke originall as Modius quadrans consul Centurio and the like that there might appeare vnum corpus ecclesiae but one bodie of the Church consisting of all these languages 2. But a better reason is rendred by Beza annotation that these Hebrew words beeing familiarly knowne were still vsed of the Christians because from the Iewes and Hebrewes first was deriued the Christians faith and so from the Greekes to the Romans And the reason why some latine termes were taken vp by the Grecians was the large dominion of the Romanes who together with the bounds of their Empire did also propagate their language 3. but these peregrine and strange words were not vsed vpon any superstition as though there were any holinesse in the words as the Romanists for that cause may seeme to commend the vse of
name of his father quia per cum sicut per nomen notificatur because by him as by a name the father is made knowne 6. But that other glosse of Origens here is verie corrupt that whereas he mooueth this question where the Apostle 1. Cor. 12.3 writeth to the Church at Corinth with all that call vpon the name of the Lord Iesus whom the Apostle should meane hereby as though these were not of the Church he resolueth that these which are said to call vpon c. are those which beleeue in Christ but yet are not fully sanctified nor ioyned to the Church but are but beginners and novices as it were in the faith whereas the Apostle in that addition meaneth those faithfull brethren which were in other parts of Achaia to whome he writeth as well as to the church of Corinthus as it appeareth in the inscription of his second epistle to the Corinthians c. 1.1 Quest. 19. Of the gradation here vsed by the Apostle v. 14. and the occasion thereof 1. Whereas the Apostle riseth vp by decrees they which doe invocate God must beleeue and beleefe presupposeth hearing and hearing preaching and preaching sending Chrysostome thinketh that hereby the Apostle intendeth to discouer the ignorance and incredulitie of the Iewes that it was their fault that they beleeued not on Gods behalfe there was no want and so he would haue it a proofe of his former charge that the Iewes were ignorant of the righteousnesse of God But if the Apostle directed his speach against the Iewes onely it should haue no coherence with that which went before where he shewed there was no difference betweene the Iew and Grecian 2. Neither yet as Lyranus saith arguitur hic infidelitas non credentium doth the Apostle in generall reprooue the infidelitie of those which beleeued not among the Gentiles he rather sheweth the contrarie that God was beleeued vpon among the Gentiles because he was there called vpon 3. Osiander taketh it that the Apostle by certaine degrees commeth to set forth the necessitie of the ministerie of the Gospell to make a difference betweene those among the Gentiles which truely invocate the name of God which cannot be where the ministerie of the Gospel is not and those which boast that they are the worshippers of God as the Turks but yet receiue not the ministerie of the Gospell 4. Gryneus following Beza maketh this the scope of the gradation that as invocation is a testimonie of faith faith of vocation vocation of election and saluation so invocation is a sure note of saluation and so they would haue it a proofe of the former proposition Whosoeuer calleth vpon the name of God shall be saued 5. Pareus thinketh the order to be this that as hitherto the Apostle had set forth the doctrine of iustification by faith and the difference betweene it and the iustice of the lawe so now he sheweth the meanes how this iustifying faith is obtained which is by hearing of the word preached by those which are sent thereunto 6. As this is true that the ordinarie meanes to beget faith is the preaching of the word so the Apostle hereby sheweth how the Gospel was to be preached vnto the Gentiles as well as to the Iewes because God had appointed them to beleeue in his name because his name should be called vpon among the Gentiles which could not be without faith nor faith without preaching nor preaching without sending and thus Saint Paul doth together iustifie the vocation of the Gentiles and his Apostleship and sending to preach among them to this purpose Calvin Martyr Hyperius Faius with others Quest. 20. Of these words v. 15. How bewtifull are the foete c. whether it be rightly cited out of the Prophet 1. The Apostle here leaueth the Septuagint and followeth the Hebrew text yet with some omission and alteration the Septuagint read thus adsum tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in montibus I am present as pleasantnes or bewtie in the mountaines c. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hora with an aspiration signifieth time opportunitie and bewtie and without an aspiration ara carefulnes the Apostle here rather followeth the Hebrew originall leauing the vulgar translation of the Septuagint 2. But he omitteth some things as these words vpon the mountaines because this did specially concerne the situation of Ierusalem but the Apostle applieth this text to the solemne embassage of the Apostles to the whole world and yet euen that part also of the prophesie was fulfilled in the Apostles who were first sent to preach the Gospel in Iudea which was a countrie full of hills and so discurrebant per montes they did goe vp and down vpon the hills And whereas the Prophet Isai 52.7 whence this place is taken doth speake in the singular number how beautifull are the feete of him that bringeth glad tidings the Apostle doth vse the plurall therein expressing the force of the Hebraisme which by the singular vnderstandeth the plurall 3. The Prophet in that place speaketh of the deliuerance of the people from the captiuitie of the Assyrians but because all those particular and temporal deliuerances were grounded vpon the spirituall deliuerance by Christ that place specially intendeth the spirituall ioy which the Church of God should haue in the message of their spirituall deliuerance Mar. Origen vpon this place and Cyrill vpon Isay likewise Ambrose epistol 11. doe interpret that place and applie it vnto Christ whom the Prophet speaketh of in the next verse before behold it is I that doe speake But seeing Saint Paul doth directly applie it to the preaching of the Apostles no other sense is to be followed and so also Tertullian lib. 3. cont Marcion expoundeth it of the Apostles 4. Their feete are said to be bewtifull 1. not as Origen in an allegoricall sense quia ambulabant per viam vitae because they did walke in the way of righteousnesse for this was not peculiar to the Apostles but common to all the faithfull 2. nor as Haymo because the Lord had washed their feete for Saint Pauls feete were not then washed 3. wherefore here by a figure membrum a part is put for the whole person Vatab. the message of the Apostles was welcome and their feete are named because they trauailed preaching the Gospel Par. and thereby is also signified that the Gospel should not be propagated by force and strength sed humili praedicatione but by a lowly and humble kind of preaching 4. and their feete are said to be bewtifull both in respect of the manner of their teaching which was alluring and delighting in respect of their sweete exhortations and holy life Tolet and the powerfull demonstration of the truth by miracles Martyr but especially in respect of the message it selfe which was the preaching of redemption by Christ. 5. But whereas the word vsed by the Prophet bashur signifieth simply to declare publish or bring tidings the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
signifieth of it selfe to evangelize that is so bring good tidings so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abūdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
infusion of grace and he well sheweth out of Thomas that two things are required vnto faith first the propounding of such things as are to be beleeued then the assent thereunto and two things make this assent the outward perswasion by the preaching of the word and the inward and supernaturall operation of the spirit Obiect 4. S. Paul was instructed by reuelation from Christ therefore all faith commeth not by hearing Ans. The Apostle speaketh here of the ordinarie meanes whereby faith is engendered not confining or limiting the spirit of God but that by extraordinarie meanes yea without any meanes at all faith may be wrought Obiect 5. If faith come by hearing then it sufficeth to heare without any sifting or examining of that which we heare Ans. 1. Faith commeth not by hearing of euery word but the word of God and that is the word of God not which Christ onely preached but which the Apostles also receaued from him and which now is preached in the Church from the mouth of the Apostles as Origen here noteth 2. and the word must be receiued without any curious disquisition for there are two kind of examinations one is according to the iudgement of the sensuall and carnall man and so the word must not be examined as the Scribes and Pharisies thus examined the doctrine of Christ according to their owne blind vnderstanding and so reiected it there is an examination according to the spirit as the brethren of Berea examined the Apostles preachings according to the Scriptures Act. 17.11 and of this kinde of examination speaketh Saint Paul 1. Thess. 5.21 trie all things and keepe that which is good Quest. 24. Whether the Apostle meane the Iewes or Gentiles Haue they not heard v. 18. 1. Some thinke that the Apostle goeth about to prooue that the Iewes had heard the Gospel if the remote partes of the world haue heard much more the Iewes Chrysostome so also Haymo and he giueth this reason because Ierusalem was situate in the middes of the earth Ephes. 5.5 This is Ierusalem I haue set her in the middes of the nations that are 〈◊〉 about her and he giueth fowre reasons thereof wherefore Ierusalem was in the middes of the earth 1. because Israel onely had the true knowledge of God that other â—â—ions by them also might be prouoked to the true worship 2. and if they did keepe the law of God that they might be had in honour of all nations as in Dauid and Salomons time 3. if they breake the law of God that they might be afflicted one euery side as they were 4. and because Christ was to be borne of that nation that the fame of his doctrine and miracles might be the more easily dispersed abroad to this effect Haymo so also Pet. Martyr Gryneus Beza Iunius doe vnderstand this to be spoken of the Iewes but not in the same manner Martyr thinketh that it is a direct proofe that the Iewes had heard the Gospel least they should excuse themselues that they had not heard Gryneus thinketh the obiection is to be framed thus seeing faith commeth by hearing the Iewes not hauing â—â—rth may seeme not to haue heard Beza doth inferre an other sense as though the Iewes should obiect thus you say that the Gentiles are called to the knowledge of God and so haue heard why haue not the Iewes heard also and so the Apostle by way of concession should grant that not onely they but all the world hath heard beside Iunius doth thus gather the obiection that the Iewes beeing charged that they beleeued not the Gospel might be somewhat excused because they had not heard But this had beene a superfluous obiection to doubt whether the Iewes had heard or not of Christ seeing all Christs miracles were wrought among them there he was borne liued suffered died and rose againe there the Gospell was first preached by the Apostles so that no doubt could be made thereof 2. Wherefore it is rather vnderstood of the Gentiles and it is a proofe that the Gospel was preached vnto them by a propheticall testimonie of the Psalme thus Calvin Hyperius Faius Tolet. 3. Or rather it may indifferently be vnderstood both of the Gentiles and Iewes that none of them could plead ignorance seeing that in some sort the Gospel of Christ had bin notified to all the world Pareus Quest. 25. Whether that place of the 19. Psalme their sound went through all the earth be rightly cited by the Apostle 1. Concerning the words the Septuagint whom Saint Paul followeth haue an other word then is in the Hebrew text which saith cavam their line is gone through the earth the Septuagint read their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound keeping the sense though not the word to make it answer vnto the next words following and their words vnto the end of the world and the Apostle retaineth that word sound hauing respect vnto the present accomplishment of that prophesie in the preaching of the Gospel by the Apostles to all the world which was indeed a line and rule of faith vnto all Osiand 2. But a greater question is about the sense of that place Psal. 19.4 where the Prophet Dauid seemeth directly to speake of the heauens how they doe set forth the glorie of God in such euident sort that as with a loud voice they proclaime the same to all the world for the answer vnto this doubt there are diuerse interpretations 1. Some make the sense of that place allegorically by the heauens vnderstanding the Apostles by the sunne Christ and so they will haue the Apostles and their preaching vnderstood by an allegorie thus Augustine and some other of the fathers and Pet. Martyr consenteth with them But we are not to flee vnto allegories where the litterall sense will serue and it is euident that the Prophet in that place litterally speaketh of the materiall heauens 2. Some other thinke that the Apostle alludeth onely vnto that place he citeth it not as a testimonie Martyr and Pareus refuse not this interpretation though they insist not vpon it and Origen hath the like obseruation vpon the 6. to the Romans obseruanda est consuetudo Apostoli c. the custome of the Apostle must be obserued that not alwaies when he assumeth any thing out of the Scriptures he assumeth the whole text as it lyeth c. But if the Apostle had onely alluded vnto that place it had beene no sufficient proofe of the matter in hand 3. Some thinke that the Prophet in that place speaketh indeed of the materiall heauens and the Apostle in the same sense alleadgeth the Prophet that it should not seeme so strange a thing for the Gentiles to haue the Gospel preached vnto them seeing that from the beginning he spake vnto them by the knowledge of his creatures Calvin Hyperius Faius But then this allegation had beene impertinent for the Apostle speaketh of that hearing which begetteth faith faith commeth by hearing and then it followeth haue they not heard and
esse activam causam peccati that God is the actiue cause of sinne Antid p. 715. and the like slaunder is vttered by Becanus p. 6. that the God of the Calvinists is author peccati the author of sinne See more hereof c. 9. quest 18. 11. Quest. Of the meaning of those words Let their table be made a snare c. v. 9. 1. Concerning the place here cited out of Psal. 69. v. 22. Origen obserueth that the Apostle doth not tie himselfe to so many words for some he addeth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a net or trappe which neither the Hebrew nor the Septuagint haue and some he omitteth as coram ipsis before them so also Erasmus but Beza obserueth that this latter is not omitted for vnto them is equivalent to before them further both Martyr Beza Pareus Calvin thinke that the Hebrew word lishlomius signifieth pacifica their prosperous things which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a retribution as though the word were leshillomiâ—â— retributions but Iunius and Pagnine doe there interpret the world lishlominâ— retributions because of the preposition lamed being set before which signifieth for a recompence or retribution 2. Now for the meaning of the words 1. Origen by their table vnderstandeth the Scriptures which were a scandale vnto them in that they peruerted them to their owne hurt as where the Scriptures describe the Messiah to be a glorious deliuerer which must be vnderstood spiritually they were offended because they looked for a temporall deliuerance 2. Haymo doth vnderstand by the table collatio verberum in mensa their conferences together at the table how to take Christ but in this sense their table was a snare to others rather then to themselues 3. Lyranus doth thus distinguish these three their table because a snare in perverting the Scriptures and a trappe when they were taken by Titus and Vespasian and a scandale when to the infamie and opprobrie of that nation their nobles were put to torment and shamefull death by the Romanes 4. But the better interpretation is this by the table as Chrysostome expoundeth we vnderstand omnes illorum delicia all things wherein they delighted as their prosperitie their publike state their Temple Calvin the hauing of the Scriptures sacrifices and such other spirituall or temporall blessings the Prophet prayeth that all may be turned to their hurt and he vseth three similitudes let them be a snare as birds are taken when they thinke to find foode a trappe as beasts are caught and entrapped in the net and a scandale as that whereat men doe stumble in their going and running and fall 3. For a recompence vnto them 1. The interlin glosse vnderstandeth the retribution of eternall death 2. Haymo and Lyranus haue speciall reference to Christ that as they would haue blotted out his name so their name is perished as they killed him so they were killed of the Romanes 3. but it generally rather sheweth a retalion and recompense in their iust punishment for all the wrongs and iniuries which they had offered to the seruants of God and specially to Christ himselfe Pareus 4. Let their eyes be darkened and bowe downe their backe 1. Lyranus by the darkening of the eyes interpreteth the error of their vnderstanding and by the bowing of their backes the error of their will 2. Gorrhan vnderstandeth error in faith and manners 3. deprime â—â—eribus conscientiae hold them downe with the burthen of their conscience Pellic. aeterna servitute opprime oppresse them and keepe them vnder with euerlasting seruitude Melancthon following Chrysostome and Theophylact. 4. But the generall sense is better that they are deprived of all strength both inward and outward for the backe or loines as it is in the Hebrewe signifieth the strength so their eyes are blinded they are voide of all vnderstanding in spirituall things and they are likewise depriued of all grace and strength both spirituall they haue no endeauour or will to that which is good Genevens Pareus as also temporall their authoritie and gouernment is taken from them they liue in perpetuall seruitude Gryneus Quest. 12. Whether it be lawfull to vse any imprecation as Dauid doth here 1. Origen seemeth to be of opinion that it is not lawfull and therefore he hath here a strange interpretation he thinketh the Prophet prayeth not against the Israelites but for them that their eyes might be darkened ne videant perversa that they see not peruerse things as it had beene happie for Marcion Basilides and Valentinus and other heretikes that they had not seene those perverse errors which they held But seeing both that which goeth before let their table be made a snare c. and that which followeth bowe downe their backe are imprecations made against them how can this comming between be taken to be a praier for them 2. Augustine agreeing in the same opinion that no imprecation is lawfull yet followeth an other imprecation he thinketh that the Prophet spake this non optantis voto sed spiritu providentis not as with a desire of one that wisheth but with the spirit of one foreseeing and foretelling what should happen lib. 1. de serm Dom. in monte so Haymo haec verba non optantis voto sed praedicentis officio dicuntur these words are not vttered with a wishing desire but by way of prediction c. so also the ordinar gloss and these reasons may be alleadged against imprecations 1. Our Blessed Sauiour biddeth vs to pray for our enemies Matth. 5.46 S. Paul also saith Rom. 12.14 Blesse them which persecute you blesse I say and curse not c. 2. The example of our Sauiour is against imprecations who prayed for his enemies he cursed them not 3. Yet we haue some forren examples of such as refused to make imprecations as Baâ—â—â—â— would not curse the people of Israel and a certaine woman Priest of Athens could not be hired to curse Alcibiades making this answer that it was her office to pray for other not to curse them much more should Christians abstaine from cursing 3. Wherefore for the solution of this question these distinctions must be premised 1. the cause must be considered whether it be priuate which concerneth ones person onely in which cause it is vnlawful to curse or whether it be publik concerning the glory of God wherein imprecations are vsed as S. Peter sentenced Ananias to death Act. 5. laid a curse vpoÌ„ S. Magus Act. 8. S. Paul cursed Elymas the sorcerer Act. 13. or it may be a priuate cause yet ioined with the glory of God as Elisha cursed the children which called him bald head 1. King 2. 2. The condition calling of them which vse imprecations must be considered whether they do it of a priuate affection which is vnlawfull or of a propheticall spirit as the Prophets Apostles did as it is said of Paul that wheÌ„ he cursed Elymas he was ful of the H. Ghost Act. 13.9 herein they as Prophets
planted in 2. Concerning the reading of the words thou wast graft in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that is in their place as the Syrian interpreter translateth but Erasmus refuseth this reading as ridiculous and will haue the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in to be here redundant and superfluous as the like phrases are vsed often in the Hebrew as percussus in gladio smitten in the sword and so he would haue it referred vnto the oliue into the which they were planted likewise some of our owne interpreters read insicus illis graft into them Bucer Martyr But the other reading is the better graft in for them for it hath relation to the braunches broken off and as yet no mention is made of the right oliue tree Lyranus by in them vnderstandeth the braunches yet standing as the Apostles into whom the Gentiles were planted but plants are not properly graffed into the braunches but into the stock therefore the better sense is graft in for them in loco factorum in the stead of the broken braunches so glosse interlin Gorrhan Tolet and of our writers Beza Faius Pareus Genevens or among them B. 3. Was graft in the Apostle sheweth a threefold benefit bestowed vpon the Gentiles first they were planted in stead of the incredulous Iewes which were as braunches broken off then they are made partakers of the roote that is of the faith of Abraham and the Patriarkes Lyran. and made one Church with them and thereby they are partakers of the farmes of the oliue which the ordinarie glosse vnderstandeth of the Apostles who receiued of the fatnes of the spirit to conuay it to the Gentiles Gorrhan of the fatnes of charitie but rather generally thereby is meant the doctrine and grace of Christ Lyran. and all the spirituall graces which the Lord conferreth vpon his Church as the Prophet Dauid saith Psal. 63.3 My soule shall be satisfied as with marrow and fatnes c. Pareus 4. But it will be obiected that the Iewes by nature were a wild oliue as well as the Gentiles as Saint Paul saith Ephes. 2.3 We were by nature the children of wrath as well as others Ans. True it is that in respect of originall corruption there is no difference but the Iewes were the right oliue because they were descended of beleeuing parents to whom the â—â—â—â—ise was made 5. Ambrose here noteth a difference betweene spirituall and externall planting as Origen also obserueth the same husbandmen vse to graffe good plants into a sower stocke not fowre and wild plants into a good stocke but here it is otherwise the wild oliue is planted into the true oliue And the reason is this the Apostle res magis causis quam causas rebus â—â—â—vit did applie the things vnto his cause not the cause to the things from whence he taketh his similitude Origen Quest. 23. Of the meaning of these words Thou bearest not the roote but the roote thee v. 18. Boast not thy selfe against the branches c. 1. This is the consequent or conclusion inferred out of the former reason that the Gentiles considering their former state and condition that they were the branches of a wild oliue should not insult against other which words beside this conclusion doe include two secret reasons against this reioycing 1. Because none ought to reioyce in themselues but onely in the Lord 1. Cor. 1.31 Gryneus 2. Ambrose noteth how it is a thing displeasing vnto God to reioyce in the calamitie and ouerthrowe of others and therefore the Gentiles should offend God if they insulted ouer the Iewes because of their incredulitie Thou bearest not the roote but the roote thee 1. for the connexion of these words because the Apostle passeth from the branches to the root against the which the Gentiles reioyced not Chrysostome thinketh that the Apostle doth it because he would affoard vnto the Iewes vmbram solatij a certaine shadowe of comfort and nothing else and he thinketh that in words onely he seemeth to allay their griefe not in deede but farre be it from vs to thinke that the Apostle should as it were double with his owne nation in so serious a matter hauing made so solemne a protestation before c. 9.1 I speake the truth in Christ I lie not 2. Gryneus maketh this to be the coherence the branches which are graft in should imitate the root it lamenteth for the branches which are broken off and so should they which are planted in but this rather is the reason of the coherence if they should insult against the branches they should in a manner also lift vp themselues against the root which bore those braunches euen against Abraham the Parent of the Iewes Pareus 3. This then is a newe argument that they ought not to insult against the Iewes the branches for so consequently they should insult against the roote it selfe which were either an absurd thing that the braunch should vaunt it selfe against the roote that beareth it or an vncomelie thing to insult against him from whom thou hast receiued so great benefits as they beeing graffed into the roote are made partakers of the fatnes thereof 4. This roote is said to beare the Gentiles and not they the root because they had their conuersion from the Iewes and not the Iewes from them Lyranus as our Bl. Sauiour saith Ioh. 4.22 saluation is of the Iewes the Iewes might receiue the ground of Philosophie and of other arts from the Gentiles but that is not the fatnes of the Oliue nor the sappe of the roote which is faith in Christ which was the faith of Abraham rooted and grounded in Christ. Quest. 24. Of those words v. 22. if thou continue in his bountifulnes 1. Chrysostome giueth this sense si ea feceris if thou dost those things which are answearable to the diuine goodnes non enim fide sola opus est for we haue not neede onely of faith here c. But the Apostle speaketh euidently of the goodnes of God not of man and so Osiander thereby vnderstandeth clementiam Dei the clemencie of God if thou continue in the grace and fauour of God the interlin glosse thus expoundeth si totum Des tribuas if thou ascribe all vnto God But here rather the cause is taken for the effect as the goodnes of God for faith which is wrought in vs by the goodnes and grace of God as afterward v. 31. by mercie is vnderstood faith giuen in Gods mercie and this to be the sense appeareth by the contrarie v. 23. If they abide not still in vnbeleefe 2. If thou continue This neither sheweth that it is in mans power to continue for all is ascribed to the goodnesse and mercie of God neither yet can it be hence gathered that the elect may fall away and not continue but these conditionall speaches are vttered to work in the faithfull a greater care and to stir them vp and take away from them all carnall securitie 3. Or els thou also shalt be
giueth them But this were to make the gifts rather such as cannot be chaunged then to make God vnchangeable 2. Ambrose hath a straunge interpretation vnderstanding this to be meant onely of those which are receiued by baptisme of whom such exact repentance is not required and Thomas also propoundeth this interpretation for one But two things make againe this sense both because here is relation vnto God that repenteth not not vnto man and they are gifts which are not here reported of not sinnes for which repentance is required of men beside it is also vntrue that men if they be of yeares are admitted to baptisme without repentance the contrarie is euident Matth. 3.8 where Iohn Baptist exhorteth to repentance and amendment of life those which came to be baptised and so doth Saint Peter Act. 2.38 repent and be baptised 3. Stapleton and Pererius haue found out here a new exposition that God is said not to repent him not that the gifts once bestowed cannot be taken away but because God hath no cause to repent him for that though his gifts be taken from one they with greater profite are giuen to another as the reiection of the Iewes was the occasion of calling the Gentiles but this straunge interpretation is verie impertinent to the Apostles purpose who intendeth by this assertion to prooue the certaintie of the calling of the Iewes see the confutation hereof Controv. 17. following 4. For the better and more full explication of these words this word poenitere to repent is taken two wayes either properly and so it signifieth a change of the minde and purpose which wisheth a thing vndone and not to be which is and in this sense God cannot repent him of any thing which he hath done nor of any gifts bestowed no not vpon the wicked for howsoeuer they abuse them vngraciously yet the Lord had reason to doe as he did he that repenteth either faileth in his counsell not foreseeing all things or in his power not beeing able to effect what he intended but God hath no defect or want either in counsell or power therefore properly he cannot repent there is an other vse of this word to repent when it signifieth a chaunge not in him that willeth and purposeth but in the thing willed and so God is said to repent not that he chaungeth but they change and alter vpon whom the gifts are conferred and shewe themselues vnworthie of them so here is a figure called a metonymie when the effect is taken for the cause repentance hers signifieth mutation and change whereof repentance is the cause and thus Haymo well expoundeth poenitentia pro mutatione accipitur repentance is taken for a change 5. Neither are all the gifts of God without repentance but such gifts as depend vpon election neither is euerie vocation vnchangeable but onely the internall and spirituall God had chosen Saul to be king of Israel and furnished him with excellent gifts but they were onely temporall though he had a temporall election to the kingdome yet it followeth not that he was eternally elected for God had foreseene and so decreed that Saul should not continue in the kingdome which was appointed vnto Dauid Haymo then here well expoundeth sine mutatione sunt dona vecatio Dei c. the gifts and calling of God are without repentance as he said before whom he predestinated he called c. not in such gifts and calling as it is said Many are called but fewe chosen c. so the ordinar and interlin glosse doe well interpret vocatio id est electio quae ab aeterno the vocation that is election which was from euerlasting is without repentance that is without change Quest. 31. Of the meaning of these words v. 31. So now haue they not beleeued by your mercie 1. For the application of the words some reade so now haue they not obeyed or are become contumaces stubborne and contumacious Beza Syrian interpreter Gryneus with others but it is rather interpreted haue not beleeued as Martyr the vulgar latine and our English translation vpon these reasons 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both incredulitie and contumacie or disobedience beeing deriued of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade now as well the vnbeleeuer as the disobedient and stubborne is not perswaded 2. The Apostle through this chapter maketh vnbeleefe the cause of the reiecting of the Iewes v. 20. where though an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vsed yet in the same sense 3. the next verse is better read God hath shut vp all vnder vnbeleefe then vnder disobedience as may appeare by the like place Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue where by sinne must be vnderstood vnbeleefe as opposite vnto faith and beleef afterward mentioned 4. Origen and Chrysostome doe so interpret this place of the incredulitie both of Gentiles and Iewes the Apostle saith your mercie not actiuely whereby they shewed mercie but passiuely whereby they receiued mercie the cause is put for the effect as before v. 22. the Apostle said if thou continue in his goodnes that is in faith receiued by his goodnes the Apostle saith yours propter efficientiam because it was effectuall toward them but afterwards he saith that he might shew mercie on all propter sufficientiam because it is sufficient for all 3. Now concerning the sense and meaning of the words there are diuerse interpretations 1. the vulgar latine readeth in vestrum miserecordiam for your mercie whereupon some giue this sense they haue not beleeued vt vos miserecordiam consequamini that you may obtaine mercie Haymo Osiander but Beza and Erasmus both refuse this because as much in effect is said before in the end of the former verse you haue obtained mercie through their vnbeleefe but these particles euen as euen so doe shew an opposition of the parts not a repetition 2. Ambrose readeth in vestra miserecordia in your mercie that is at this time wherein you haue receiued mercie so also Haymo but beside that there is no preposition in the originall but the word is put in the datiue case which is with the Greekes vsed for the ablatiue the Iewes were vnbeleeuers and reiected the Gospel before it was preached vnto the Gentiles and therefore it was not at the same time 3. Erasmus readeth they haue not beleeued per vestram miserecordiam by your mercie that is the mercie shewed to the Gentiles was an occasion of the vnbeleefe of the Iewes but Beza reiecteth this also vpon these two reasons both because the Iews were first vnbeleeuers before mercie was shewed to the Gentiles therefore thereby they were not hardened and againe the mercie shewed to the Gentiles shall prouoke the Iewes to follow them v. 11. they shall not then thereby be made further off 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest who thinketh
generalitas suscipientium the generalitie of the receiuers of these gifts to euerie one Gorrhan because then God is the giuer and none hath of himselfe any thing and there is a measure giuen so much as is thought meete for euerie one and none are excluded but euerie one hath receiued some gift and the same no worldly or temporalll thing but the spirituall gift of faith euerie one then should be contented with his gift and not waxe insolent thereby against others Quest. 12. Of the similitude which the Apostle taketh from the members of the bodie v. 4. As we haue many members c. 1. This similitude is frequent and familiar with the Apostle as 1. Cor. 12.12 Ephes. 4.16 and it is verie effectuall to perswade vnto vnitie in so much that some of the heathen by the light of nature did presse this as an argument vnto concord as Menenius in Liv. lib. 2. when the Senators of Rome and the people were at variance did by the resemblance of an humane bodie and the harmonie of the parts reduce them to vnitie 2. there are three kind of bodies the naturall as the bodie of man compact of many members and parts an artificiall bodie as of a shippe which hath diuerse parts ioyned together a politike bodie as of a citie and commonwealth consisting of diuerse particular bodies Faius 3. in this similitude three things are obserued the vnitie of the bodie it is but one the varietie of the parts they are many and the diuersitie of the actions and offices of the parts Tolet. 4. Now this similitude driueth at these three things 1. to shewe that as euerie member hath a seuerall function and one member hath not receiued euerie gift so one in the Church should not intrude vpon an others office as the teacher is the eye of the bodie the distributer of almes the hand the diligent hearer the eare the visiter of the sicke and poore the foote Origen now one member must not vsurpe vpon an others office 2. yet one meÌ„ber communicateth vnto the necessitie of an other as the eyes seeth not for it selfe onely but for the whole bodie as the Apostle saith yee are one an others members Haymo 3. Chrysostome well obserueth non solum minus maioris est membrum the lesse is not onely a member of the greater but the greater also is a member of the lesse c. and so by this meanes he that hath great gifts is taught not to contemne him that hath lesse but one to vse their gifts to the good and edifying of an other Quest. 13. Of the best reading of the 6. verse seeing then we haue gifts that are diuerse c. 1. Whereas in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing so â—â—to make the sense full will haue it ioyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the former verse because otherwise this sentence should be imperfect and this verse hangeth on the former wherein the Apostle prosequuteth the third part of the similitude touching the diuersitie of gifts the other two of the vnitie of the bodie and varietie of the members are expressed in the former verse Erasmus Faius so also Haymo supplyeth habentes sumus we are hauing and in the other clauses which followe Origen will haue supplyed out of the third verse sapiat ad sobrietatem let him be wise vnto sobrietie as whether he haue prophesie let him be wise vnto sobrietie in prophecying according to the analogie of faith and so in the rest so also Haymo Pareus 2. Tolet will haue nothing supplyed at all but the participle hauing he maketh an heâ—â—â—isme to be put for we haue and in the other members and parts he thinketh the action or exercise of the gift to be put in the first place and then the talent or gift it selfe as whether beleeue prophecie according to the analogie of faith or a ministration in ministring that is according to the grace and gift of ministring giuen vnto him but in this sense the Apostles speach should onely be a bare declaration that such gifts and administrations are in the Church it should containe no exhortation to the right vse of such gifts whereunto the Apostle euidently exhorteth as appeareth by the 3. v. before and the verses following further the phrase of teaching exhorting shew rather the exercise of the gift theÌ„ the gift it selfe 3. Some doe onely in the fowre first particulars of prophesie ministrie doctrine exhortation supply to be wise vnto sobrietie according to the analogie of faith shewing the quantitie measure of the gift ne quis se efferret vltra mensuraÌ„ doni that no man should exceed the measure of his gift in the other three the qualitie maÌ„ner is expressed how they shold exercise their gifts as with simplicitie alacririe c. Rolloc but this distinction seemeth to be nice and curious the Apostle in all these offices sheweth how they should behaue themselues 4. Other supplies are made as thus simus membrum alterius let vs be one an others members in prophesiyng in teaching exhorting gloss interlin or habet donum he hath the gift he that teacheth hath this gift to teach he that exhorteth hath this gift to exhort Vatablus the Greeke scholiast will haue supplyed in them all perseveret let him perseuere 5. But 1. this verse cannot be ioyned with the former because as Beza obserueth they are diuided by a perfect distinction though we denie not but that the Apostle may notwithstanding prosequute the third part of his similitude and though we read habentes hauing the sense will be full enough by supplying in euerie clause these generall words sapiat ad vocationem attendat let him be wise or attend vpon his office Syrian interpret or incumbat let him waite on his office c. Gualter Osiand or as Beza supplyeth in the first prophetemus let vs prophesie and in the rest versemur let vs be occupied or conuersant the difference in these supplyes is not great Quest. 14. Of the distinction of the offices here named by the Apostle in generall 1. Chrysostome thinketh that the Apostle maketh mention of prophesying teaching exhorting iterum idem docens teaching the same thing againe least they should be puffed vp but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue whether so often repeated sheweth a distinction of offices 2. Some doe take the fowre first named prophesie ministrie teaching exhorting for fower seuerall offices in the Church of Prophets which haue the knowledge of secrets of Priests that minister the Sacraments Doctors that teach and Preachers that exhort Lyranus Gorrhan so likewise Rolloc taketh them for fowre distinct gifts and these they say concerne the administation of spirituall things the other three belong vnto temporall Osiander also thinketh that by ministers are vnderstood such as in the primitiue Church had the administration of Sacraments committed vnto them but it is not like that the ministration of the Sacraments was diuided from teaching
and exhorting this were to make the Apostle a fauourer of vnpreaching ministers 3. Some take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministrie generally for any Ecclesiasticall function as whether he be a Bishop or Presbyter Haymo and sometime it is taken for the calling of an Apostle as Rom. 11.13 I magnifie my ministrie Gryneus and so Faius thinketh that it comprehendeth all the offices following which either belong to the doctrine or discipline of the Church But if it were so generall then the calling of the Prophets also should therein be comprehended which the Apostle set downe before 4. Some againe doe as much restraine this word ministrie taking it onely for the office of Deacons who had the distribution of the almes of the Church and here they say in generall deacons are admonished to be diligent in their office but afterwards there is a particular precept giuen of simplicitie and singlenes of heart to be vsed in their ministrie Gualter but this were to make the Apostle commit a tautologie that is a needeles repetition of the same thing 5. Wherefore I rather approoue their opinion that thinke the Apostle first setteth down two generall kinds of functions the one concerning instruction which is here called prophecie the other the administration of discipline which is also called the ministrie then he diuideth each of these into their seuerall parts vnto prophesying belongeth doctrine and exhortation vnto ministring these three offices of the deacons in distributing the Elders in gouerning and of widowes and others which had the care and charge of the sicke thus Martyr Tolet Beza Pareus And that these two prophesie and ministrie are the two generall heads of these functions that followe these two reasons confirme it first because the Apostle changeth his phrase of speach after he had said whether prophesying c. or an office or ministration then he proceedeth or he that teacheth or teaching and so in the rest Beza secondly in other places of Scripture these two prophesie and ministrie are so generally taken as 1. Cor. 14.3 He that prophesieth speaketh to men to edifying and to exhortation and to comfort here prophesying is distinguished into doctrin which edifieth and exhortation to the which also consolation belongeth as a speciall kind of exhortation likewise 1. Cor. 12.5 the Apostle saith there are diuersities of administrations but the same Lord here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministrie is taken generally for the seuerall administrations that are in the Chrch and so here generaliter dicitur it is taken generally though there be a speciall kind of ministrie so called also Chrysost. 15. Quest What is to be vnderstood by the proportion of analogie of faith v. 6. 1. By the analogie of faith the Greeke expositors vnderstand faith quae sperat credit which hopeth and beleeueth Origen and they thus interpret the Apostle that prophesie is giuen secundum mensuram fidei according to the measure of the faith of the receiuer tantum influit quantum invenerit fidei vasculum it is so much infused as it findeth a capacitie in the vessel of faith Chrysost. Theophyl so also Haymo according to the reason of faith that is provt fides meruit as faith dererueth but this is a corrupt glosse and contrarie to the Apostle in this place seeing we haue gifts according to the grace that is giuen vnto vs if they be of grace then are they not merited and againe the Apostle saith 1. Cor. 12.11 that the spirit distributeth to euery one as he will then not as we will Origen answeareth 1. that as he will may be referred to euery one that it is as God willeth but he willeth according to our will 2. or it is in a mans endeauour to obtaine faith but that it be giuen ad id quod expedit to that which is expedient it is of God as the Apostle saith 1. Cor. 12.7 the manifestation of the spirit is giuen to euery one to profit withall Contra. 1. It is very iniurious to the diuine maiestie to tie Gods will vnto mans will that God should not will any gift to be conferred vpon any vnlesse he first desired it and further many among the Corinthians desired the gift of tongues and yet had it not for some causes best knowne vnto God graces then were not bestowed as they would themselues 2. not onely the vse of the gift is from God to profit with but the gift it selfe 1. Cor. 12.6 God is the same which worketh all in all and v. 11. all these things worketh the same spirit 1. Obiect But it will be obiected that if these gifts be onely of God non erit in culpa c. man is not in fault if he doe not prophesie teach or exhort c. Origen answereth that because faith is partly in the will of man partly it is the gift of God therefore the blame lieth vpon man if he haue not faith But we answer rather that concerning speciall and particular gifts which belong vnto these functions and offices they which haue them not shall not be charged for not vsing them the seruant that hid the talent was reprooued because it was committed vnto him but if he had receiued no talent he had beene blamelesse but concerning such graces as are common to all beleeuers as faith hope charitie although it be not in their power to haue them yet it is their fault that they refuse them and desire them not vnbeleeuers then are condemned not because they haue not faith beeing in their power but because they refused the meanes offâ—red vnto them whereby faith might haue beene wrought in them 2. Obiect But the Apostle saying 1. Cor. 14.1 earnestly pursue spirituall gifts but rather that ye may prophesie sheweth that these gifts ex humana industria pendent doe depend of humane industrie Tolet. This collection hath no ground the Apostle saith not that it is in mans power to obtaine these gifts sed ostendit quod magis expetendum but he sheweth onely what gifts are most to be desired Martyr though man must vse his endeauour and diligence which are the meanes yet those spirituall gifts doe onely proceede from God as the author Thus then it appeareth that the proportion of faith is not the measure of ones faith according to the which he obtaineth other graces 2. Neither is yet this proportion or analogie of faith the same with that which is v. 3. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of faith as Erasmus and so thereby should be signified the proportion and measure of euery ones gift which he should not exceede this sense followeth the Syrian interpreter iuxta mensuram fides suae according to the measure of his faith and so Pet. Martyr will haue saith here to signifie that measure of knowledge which euery one hath receiued so also Rolloc but thus much the Apostle said before in this verse according to the grace giuen vnto vs and a measure is one thing an analogie or proportion an
Sathan 2. they are called armour rather then garments for we are not thereby couered in Gods sight as iustified by our own righteousnes yet we are thereby defended from Satans assaults 6. They are called the armour of light because they proceede from the knowledge of God the true light of the soule and they doe shine and giue light before men who seeing them doe glorifie God Par. and they defend vs against the workes of darkenes illuminate the soule and bring vs ad lucem aeternam to euerlasting light Lyranus Quest. 24. What time is vnderstood by the day and night 1. Chrysostome by the night seemeth to vnderstand the time of this life and by the day the resurrection prope est resurrectio the resurrection is at hand but as Tolet wel obserueth that the day cannot be vnderstood here of the day of iudgement as beside Chrysostome other of the Fathers interpret this place as Athanas. 44. ad Antioch qu. 90. August epist. 80. ad Isich for then the Apostles exhortation would be of small force who mooueth to cast off the workes of darkenes in respect of the time because the day was come but if the day were not yet come then the ground of this exhortation faileth 2. Anselme by the day vnderstandeth the time after this life which is so much the nearer as death approacheth so also the ordin glosse but when death commeth it is no time to worke here the Apostle exhorteth to walke honestly which is in the day therefore this day must be in this life present 3. Some doe expound this night to be the time before the comming of Christ and the day the time of preaching the Gospell when Christ the Sunne of righteousnes did shine vnto the world so Lyranus the night is past obscuritas figurarum legis the darkenes of the figures of the lawe likewise Erasmus vnder the lawe vmbra fuit magis quà m res there was a shadow rather then the thing Osiander also vnderstandeth that time quando nondum fuit exhibitus Christus when Christ was not yet exhibited to the world so also Faius But as Beza noteth the Apostle in this sense should haue had reference onely to the Iewes whereas he writeth to the beleeuing Gentiles among the Romanes which were not acquainted with the figures of the lawe 4. Wherefore with Pet. Martyr Pareus Beza by night rather we vnderstand tempus ignorantiae caecitatis the time of blindnes and ignorance which goeth before regeneration for till they were called to the knowledge of Christ they were in darkenes as the Apostle saith Ephes. 5.8 Ye were sometime darkenes but now are ye light in the Lord walke as children of light this day light as Martyr obserueth if it be compared with our darkenes ignorance in times past it may be called the day but in respect of the life to come it is but as the twilight or breake of the day Martyr so whereas the Apostle saith not the night is past but processit it is well nie spent thereby he signifieth the imperfection of the state present because yet there remaineth some darkenes euen in the regenerate like as whē we see noctem properae ad diluculum the night hasten to the dawning and the swallowes beginne to chatter we one call vp an other and say it is day Chrysostome and Theophylact yet maketh the matter more plaine as allowing 12. houres to the night and tenne of them be spent we say the night is wearing away and it is toward day c. so the grosse darkenes is past when the light of faith and knowledge riseth vp in vs but yet it is but as the dawning of the day in this life Thus Origen followeth this sense as is alleadged before si Christus in corde sit c. if Christ be in our hearts he maketh it day Quest. 25. How we should walke honestly v. 13. So that we walke honestly 1. Chrysost. obserueth wel whom Theophyl followeth that whereas the Romanes were much affected with the opinion of glorie he perswadeth them decoro honesto by that which was comly and honest 2. and further he saith that we walke not walk ye putting himselfe in the number that he might exhort thē without envie 3. that which he saith here in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly he elswher Tit. 2.12 thus distinguisheth to these three to liue soberly righteously and godly 4. and he addeth as in the day like as a man wil be ashamed to go naked or cladde with tottered and ragged garments in the day so this time of the light of faith requireth vs to walke honestly Not in riot and drunkennesse 1. Some by these two vnderstand by the first excesse in meat by the other excesse in drinke Gorrhan but Origen better distinguisheth them by the first vnderstanding in honesta luxuriosa convivia vnhonest and riotous feasts by the other drunkennes which is a companion of such feasts such excessiue feasts were vsed among the Egyptians where the manner was to haue a dead mans scull brought in in the middes of their feasts that they beeing put in minde of mortalitie might more freely spend the short time which they had in following of their pleasure 2. Chrysostome here noteth also bibere non prohibet sed praeter mensuram bibere he forbiddeth not to drinke but to drinke beside measure Chambering and wantonnes 1. Gorrhan and so Hugo by the first vnderstandeth the sinne of slouth by the other fornication and vncleanes 2. But Origen taketh these to be cubilia impuditiae the chambers of wantonnes and thinketh here some reference to be made to the dennes of beasts because these filthie sinnes are more agreeable to beasts then men 3. Chrysostome noteth that the Apostle forbiddeth not all kind of bedding and chambering for the marriage bed is vndefiled Heb. 13.4 non mulieribus commisceri sed scortari he forbiddeth not to companie with women but to followe whoredome Not in strife and envying 1. As before he touched the sinnes of the flesh so now he forbiddeth the vices of the minde contention emulation Origen 2. these are ioyned to the other as beeing the perpetuall companions of banqueting and drunkennesse as the wise man sheweth that to such is woe sorrowe and strife that followe wine Prou. 23.29 3. these two are the fruits and effects of drunkennesse concupiscence and wrath so that the Apostle taketh away the verie occasions of these euill affections Chrys. for excesse in meat and drinke is the cause of wantonnesse and of the sinne of vncleanes and of strife and contention 4. Haymo thinketh that by strife is here vnderstood the contention about questions of faith rather such brawles and contentions are here restrained which followe vpon excessiue rioting and drunkennesse Quest. 28. How we must put on Christ. 1. The Apostle altereth his phrase of speach for whereas before he spake of the armour of light now he vseth an other metaphor of putting on a garment for our
good workes though they may defend and arme vs against the assaults of Sathan yet it is the righteousnesse onely of Christ that couereth vs as a garment in the sight of God Par. 2. How Christ is put on it is diuersly scanned 1. Some make fowre wayes of the putting on of Christ as the glasse receiueth the image by impression so some put on Christ for a time but it passeth away as an image in a glasse as the wooll receiueth the die or colour per assumptionem by assuming the same as the example is as it were put on per imitationem by imitation and the yron taketh the fire per penetrationem by penetration but all these do onely shewe the putting on of Christ vnto sanctification whereas he is put on also vnto iustification 2. some then make two puttings on of Christ the one is by faith in Christ whereby we are iustified like as Adam was cloathed with skinnes of slaine beasts to signifie our spirituall cloathing by the death of Christ this sense followeth Pet. Martyr Pareus the other by imitating of Christ in holines as Origen saith that he which putteth on all vertues putteth on Christ qui haec omnia habet habet Christum he that hath all these things hath Christ but Chrysostome saith better he that hath put on Christ omnem virtutem habet hath euery vertue indeed of the workes of sanctification Beza vnderstandeth this putting on of Christ and Osiand likewise Tolet referreth it to the imitation of Christs vertues but the better sense is to ioyne them both together it signifieth more then imitation only as Chriâ—â—tum fide apprehendere to apprehend Christ by faith and then by his spirit to be made fit â—ot vnto euery good work Caâ— for the word putting on signifieth not onely partem aliquaÌ„â—rgumenti some part only of the couering but the apparelling of the whole man both inward and outward Faius 3. But seeing the Apostle saith that Christ is put on by baptisme S. Paul here speaketh â—o them which were baptised how then doth he bid them now put on Christ the answear 〈◊〉 that as August saith some do put on Christ ad sacramenti perceptionem to the receiuing of the sacrament onely some vsque ad vitae sanctificationem vnto the sanctification of life the Apostle speaketh here of the latter for so Christ not once onely in baptisme but all our life long is to be put on 4. Gorrhan is here somewhat curious in distinguishing these three put on the Lord which signifieth power Iesus clemencie Christ wisedome the first is seene in subduing sinne with power the second clementer indulgendo in gently pardoning the penitent the third prudenter instruendo in prudently instructing the ignorant But this I omit as too curious 5. Chrysostome taketh here occasion to shew how Christ is all things vnto vs as here he is our vesture and apparell he is our way and life our foode our foundation our spouse our master our friend our brother our advocate our habitatioÌ„ as he saith he dwelleth in me and I in him yea he is our suppliant we pray you in Christs stead be reconciled vnto God 1. Cor. 5.20 Quest. 27. How the flesh is to be cared for v. 14. Take no care for the flesh to fulfill the lusts thereof 1. I will omit here to note the elegancies which Erasmus obserueth in the Apostles phrase and stile how in the originall the Apostles words doe fall well to the eare in the orderly compounding and one part doth answear an other his sentences are full of Metaphors and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like ending of the words in the sound and pronouncing 2. But I preferre Chrysostomes note that as the Apostle before did not forbid simply to drinke but to be drunken nor to marrie but to commit fornication so here he simply restraineth not all care for the flesh sed ad concupiscentias addidit but he addeth not to concupiscence and as Origen saith in necessarijs cura habenda est in necessarie things a care is to be had sed non in delicijs but not in pleasure and delights so that here is forbidden not necessitas sed superfluitas necessitie but superfluitie Lyran. for whereas the Apostle vseth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouidence care providentia dici non potest c. it cannot be called providence which prouideth hell fire for the flesh while it liueth in pleasure Theophy 3. This then sheweth the hypocrisie of those which place the greatest part of their religion in macerating and pinching of their flesh as many superstitious friers doe of whom the Apostle speaketh Coloss. 2.23 that they haue it in no estimation to satisfie the flesh whereas S. Paul alloweth Timothie to drinke wine for his often infirmities sake 1. Tim. 5.23 Pareus 4. Haymo well obserueth that the Apostle saith not ne cogitetis that ye thinke not sed ne perficiatis but that ye fulfill not the lusts of the flesh for not to thinke of them here is impossible 4. Places of Doctrine Doct. 1. That God is author of order and so consequently of governement v. 1. There is no power but of God God is the author of order the deuill bringeth in confusion as in heauen and earth God hath set all things in an excellent order so he would haue order kept among men that some should command and rule others be ruled obey that they should not be as fishes and creeping things that haue no ruler Habuc 1.14 Doct. 2. That it is lawfull for the Magistrate to vse the sword v. 4. He beareth not the sword for naught The Magistrate then may lawfully vse the sword both in time of peace to punish offenders euen vnto death if the qualitie of their offence deserue it and in time of war to resist the coÌ„mon enemie yea not onely in ciuill matters may he punish offenders with the sword but in Ecclesiasticall also as heresie blasphemie for these also are the workes of the flesh Galat. 5.20 and the Prince is to be feared for all euill workes v. 3. Doct. 3. That Magistrates must be obeyed not for feare but for conscience sake v. 3. This maketh against those which thinke they haue satisfied their dutie if they doe outwardly performe their obedience but the Apostle requireth more the inward disposing of the mind and conscience to obedience that if there were no lawe to compell a man yet his owne conscience and the feare of God should keepe and hold him in awe and reverence of the Magistrate as the Preacher saith Curse not the King no not in thy thought Ec. 10.20 Doct. 4. That tribute must be paid v. 7. Giue to all men their dutie tribute to whom tribute c. It is then a requisite and meere thing that tribute should be payed vnto the Prince 1. as a signe of subiection 2. as a recompence of the great care and paines which the Magistrate taketh in watching ouer his people 3.
by the word of God this is so right faith but if the reason be this that the matter proposed to be beleeued be not sufficiently explaned so that for want of knowledge and iudgement rather then of an obstinate minde it be not beleeued such a faith though yet weake yet may it be a true faith where there is a willingnes and readines vpon better instruction to be otherwise perswaded Mart. or here by faith we may vnderstand the perswasion of the vse of things indifferent by a synecdoche the whole beeing taken for a part as Piscator obserueth and so such weaknes shall be no impediment at all to iustifying faith Receiue him 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to receiue affectu charitatis with a charitable affection as Haymo and it differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed Act. 20.35 which is properly to support to hold or life vp one that is falling Beza 2. so this word signifieth three things that they should take such an one vnto them not cast them off or separate themselues then they must patienter tolerare patiently beare with him and by further instruction seeke to restoare him as S. Paul aduiseth Gal. 6.1 2. Quest. What is meant by controversies of disputations 1. The vulgar Latine readeth as the Rhemists also translate not in disputations of cogitations but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not cogitations but disputations Erasmus readeth ad diiudicationes c. for the iudging of the thoughts so Augustine in the exposition of this Epistle giueth this sense that they should not take vpon them to iudge the thoughts of the weake so also Lyranus gloss interlin Gorrh. for God onely iudgeth the thoughts Tolet also by the thoughts vnderstandeth their secret opinions which they held touching things indifferent which he would not haue controverted but the word as is saide before signifieth disputations not thoughts and Beza well translateth certaminae disputationum for controversies of disputation whereby the weake might be entangled more rather then edified 2. he forbiddeth not all questions which may be mooued about matters of faith for there are profitable questions which tend to the discussing of doubts and make for edifying but all vaine ianglings and brabbles which breed contention rather then serue for instruction must be auoided such as these were about the eating of meates obseruing of daies such the Apostle calleth foolish and vnlearned questions 2. Tim. 2.23 This place then doth nothing at all fauour the opinion of the Mahumetanes which can endure no disputations at all Tertullian hath a good saying suspecta est doctrina quae vult occult that doctrine is to be suspected which would be hid and our Bl. Sauiour disputed with the Pharisies so did S. Paul Apollos and Aquila with the Iewes Act. 28. Quest. 3. Why he is called weake that eateth herbes 1. Origen vpon these two reasons because the law prescribeth nothing concerning the eating of herb onely and least the Apostle should seeme to be gulae gurgitis magister a teacher of gluttonie perswading his disciples to eate he will haue the Apostle here to speake de cibo verbi Dei of the foode or meat of Gods word they which are perfect are able to eate of all that is to search the mysteries of Scriptures but the weake eate onely of herbes that is are capable onely of easie doctrines But though elsewhere S. Paul compare the higher doctrines to strong meat and the first principles and rudiments to milke 1. Cor. 3. yet here he speaketh of the difference of meats as it appeareth by his other instance v. 6. of the observing of dayes and S. Paul here exhotteth not to eate but onely sheweth what some did and by eating of all is not vnderstood greedie or vnsatiable eating but of all kinds of meates though the lawe spake nothing of eating of herbes yet some other reason may be giuen why these did eate herbes as shall be presently declared 2. Some doe read here in the imperatiue moode he that is weake let him eate herbs as the vulgar Latine which some follow and so in this sense it might seeme to be spoken of such as were weake in bodie that they which were not able to eate flesh should feede of herbes and lighter meates but in the originall the word is in the indicatiue eateth and so it best answeareth vnto the other part one beleeueth that he may eate of all things and Beza to take away this scruple supplyeth out of the former verse the word faith the weake in faith 3. Some apply this vnto the weake in manners who propter casum libidinis c. because of their inclination to lust doe eate herbs and other drie meates which doe not so much pamper the flesh Gorrhan following the ordinarie glosse which taketh this sense from Hierome and Haymo also maketh mention of it but the supplying of the words in the faith out of the first verse doe take away this scruple likewise that the Apostle speaketh not of the weake in manners but in faith and iudgement 4. Neither yet because the Apostle saith before one beleeueth c. by the weak are we to vnderstand one that beleeueth not for euery error of the saith tendeth not to heresie or infidelitie it is one thing to erre an other to be an heretike two things must concurre to make an heretike he must pertinaciter errare erre not of ignorance and infirmitie but of obstinacie and wilfulnes and in fundamentis fidet in the fundamentall doctrines of faith Phillip had the one he erred in a fundamentall point in the person of Christ calling him the sonne of Ioseph Iohn 1.45 but he did it of ignorance but these which did eate herbs making difference of meates did neither erre wilfully not yet in a matter fundamentall 5. Ambrose vpon this place thinketh that they did eate herbs onely thinking it vnlawfull to eate any flesh at all but we doe not finde that any among the Christians in those dayes did hold it vnlawfull to eate all kind of flesh 6. Augustine taketh this to be the reason why they did eat herbs because some meats set forth in the shambles to be sold were offered vnto idols and least they might eate of things offered to idols vnawares they did thinke it more safe to eate no flesh at all but only herbs But this reason is not generall for they might haue killed flesh at home of their owne prouision which was free from any such suspition or danger of beeing offered to idols 7. Anselme giueth this reason because they knew that some meates were cleane some vncleane which could not be so easily discerned in the eating as likewise the diuerse kinds of fishes and foules whereof some were cleane some vncleane by the lawe they therefore to be sure abstained from all so also Gualter Martyr But seeing the Iewes before their conuersion abstained onely from the kinds forbidden not from all flesh
the meaning of the Apostle for he speaketh not here of preferring one meate before an other but one day before an other 7. Wherefore I preferre Hieromes interpretation lib. 2. contra Iovinian who thinketh that the Apostle speaketh of the observation of the Iudaicall feasts which they which were newely converted to the Christian faith could not at the first neglect such were the Iudaicall Sabbath the feast of the newe moone of the Pasch Pentecost feast of tabernacles thus also Pet. Martyr Calvin Beza Osiander Gryneus Gualter vnderstand the Apostle to speake de ferijs Iudaeorum of the feasts of the Iewes who in that they were addicted yet to the legall rites infirmitatis erat it was their infirmitie but in that they would not doe any thing which they iudged in their conscience vnlawfull pietatis erat it was their pietie Herein the Apostle beareth with their weakenes for a time but afterward when the Gospel was published they which did retaine still the Iudaicall feasts as necessarie were counted schismatikes if not among the heretikes such were the Ebionites who kept both the Lords day with the Christians and the old Sabbath with the Iewes and so doe the Ethiopians to this day Quest. 11. Of the meaning of those words Let euerie one be fully perswaded in his mind v. 5. 1. The vulgar Latine readeth Let euery one abound in his owne sense which the Libertines so vnderstand as that euerie man should be left vnto himselfe for the choice of his religion and Hierome is somewhat bold defending by this place the superstition of some women which did offer waxe candles at the graves of the Martyrs quicunque accendunt ceras c. whosoeuer light waxe candles they shall receiue a reward according to their faith as the Apostle saith Let euery one abound in their owne sense But Chrysostome directly affirmeth non erit ad quaevis rapiendum that this saying of the Apostle must not be wrested to euerie thing quando enim de dogmatis illi sermo est c. for when he speaketh of points of doctrine he saith If any preach vnto you otherwise then ye haue receiued though he be an Angel let him be accursed and beside the word which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to abound but to be fully perswaded 2. Others following the same reading will haue it vnderstood of things indifferent that euerie one should be left to himselfe Gorrhan and Ambrose to the same purpose readeth consilio suo remittatur let him be left to his owne counsell But no not in indifferent things should a man be left to himselfe for that is directly forbidden For euerie man to doe that which seemeth good in his owne eyes Deut. 12.8 Beza and all will-worship and voluntarie seruice is forbidden by the Apostle Coloss. 2.23 Gualter and this would bring in an horrible confusion for euerie man euen in things indifferent to followe his owne minde not respecting the scandall and offence of others nor publike order and decencie 3. Haymo giueth this sense those things which one vnderstandeth adimpleat abundando bonis operibus let him fulfill by abounding in good workes as Cyprian though he had some seuerall opinions yet abounded in charitie and to this purpose Hugo explaneth this similitude like as water when it aboundeth exit extra alveum suum doth runne out of the chanel so the vnderstanding and inward sense aboundeth quando egreditur ad dirigendum operationes when it goeth forth to direct the workes But as is shewed before that the originall word signifieth not to abound 4. Augustine thus interpreteth let euerie one iudge quantum humano intellectui concessum est so farre as humane iudgement can reach and not exceede further But here the question is not how men should behaue themselues toward God but toward their brethren 5. Hugo referreth it to the intention no man knoweth with what intention his brother doth this or that euerie man aboundeth in his owne sense quando bona intentione facit c. when he doth that which he doth with a good intention But it is not a good intention that maketh a good action 6. Not much vnlike is Lyranus sense dimittatur propriae conscientiae let him be left to his owne conscience and so Chrysostome vnicuique sua mens satisfaciat let euerie one satisfie his owne minde that no man doe any thing with a doubtfull conscience as Beza well obserueth it is not enough for a man not to do against his conscience but his conscience must be informed by the word of God 7. Wherefore the meaning is that euerie one should be fully perswaded in his owne mind that that which he doth non pugnet cum verbo Dei be not against the word of God Pareus per obedientiam fidei in solius Dei verbum respiciant and by the obedience of faith let them onely looke vnto the word of God Gualter so also Calvin Beza 1. Ob. But how can contrarie acts be pleasing vnto God that both he which obserueth the day and he which obserueth it not should be certainely perswaded Answ. In things which are directly forbidden to doe or not to do a thing cannot both please God yet in things indifferent both the doing and the omitting of a thing may both be acceptable to God so it be with a full perswasion 2. Obiect But how can one haue a full perswasion of his act in things indifferent which are neither forbidden nor yet commanded in the word Ans. It sufficeth in generall that he be perswaded and assured both of his person that thorough Christ he is accepted of God and of the act it selfe that it is not displeasing vnto God while he followeth the generall rules seeking the edifying of his brethren hauing respect vnto order and decencie 3. Obiect But it seemeth vnfit that the Apostle should require a firme resolution and perswasion of those which were weake Answ. The Apostle saying Let euerie one be fully perswaded in his mind both speaketh to the strong that thereby they should be further stirred vp to proceede in their firme resolution and to the weake that they should growe vnto such a firme perswasion and so of weake become strong Pareus so also Gorrhan verie well in melius continuo proficiendo by profiting daily and growing toward perfection 8. Tolet hath an other interpretation let euerie one abound in his owne sense persuasinis suae terminos non transgrediatur let him not exceede the bounds of his owne perswasion let euery one be contented with own his perswasion and not prie into an others doings but the Apostle as is before shewed rather giueth a rule how a man should informe his owne conscience as the Syrian interpreter well giueth the sense in cognitione animae suae certus esto let him be certaine in the knowledge of his owne mind Quest. 12. What it is to obserue or to take care of the day vnto the Lord first of the words and order 1.
2. in what manner 3. who shall be iudged 1. Christ shall be the Iudge as here it is called the tribunall seat of God and whereas to the Corinth 2. ep 5.10 it is named the throne or tribunall seat of Christ thence is it gathered that there is the same tribunall of Christ and God as Christ saith in the Gospell all which the father hath is mine but if any thinke there is any difference to be made between these two it may be this the name of Christ properly est indicium verbi in carne positi signifieth the word placed in our flesh that then is the tribunall seat of Christ wherein he sitteth till he haue put downe all his enemies vnder his feete and perfectly reconciled the world and gathered together all that shall be conuerted then shall he deliuer vp the kingdome to his father and then shall it be the tribunall seate of God c. But here Origen somewhat misseth for beside that in both places it is called the tribunall of Christ this tribunall of Christ is the seat of iudgement wherein Christ shall sit and iudge in the last day not as God onely but as God and man and after this iudgement finished though Christ shall not raigne in that manner as nowe he doth because all his enemies shall be subdued yet he shall haue a celestiall kingdome still and the same to continue for euer though not to be administred in that manner as it is now in his Church 2. Touching the manner here an allusion is made vnto the tribunall seates of terrene iudges who sit aloft in their throne ne lateant conspectui c. that nothing be hid from their sight either touching the punishment of the guiltie and clearing of the innocent so nothing shall be hid vnto that supreame Iudge in that day but all things shall be manifested vnto him euen the secrets of the conscience not onely vnto God but vniuersae creatura rationabili to euery reasonable creature the Angels shall read the booke of conscience which then shall be vnfolded atque ita criminum nostrorum in quibus nunc vnum saltem testem pati confundimur c. and so of our sinnes whereof we are now ashamed to haue our witnes we shall then haue the innumerable companies of Angels witnesses c. This is true that there is nothing now so hid and secret euen the thoughts of our hearts which shall not then be made manifest for God shall discouer mens secret thoughts and acts but the Angels shall not then reade the bookes of the conscience of themselues as knowers of the heart but first discouered and vnfolded by Christ. 3. Origen also in the same place touching those which shall be iudged mooueth this doubt how euerie one is said to be iudged according to their workes 2. Cor. 5.10 seeing there is no man but hath both good workes and bad to this doubt he supposeth two answears 1. that some may be imagined to be so good that no euill be found in them some so euill that no good hath place in them but this he refuseth for neither is any so perfectly good nor yet so absolutely euill no not Iudas that is void of all goodnes 2. and to say that one and the same man shall goe to paradise for his good workes and to hell for his euill is more vnreasonable 3. so then he concludeth and insisteth vpon this answear that there is no good accounted in them vbi praeponderant mala in whom the euill things doe weigh downe in number nor yet any euill in them in quibus praeponderant bona in whom the good things are more in weight and number but this is no sufficient answear neither for euen in the Saints their sinnes are more in number then their good workes as Iob saith If God should call him to account he was not able to answear him one thing of a thousand Iob. 9.2 4. wherefore God shall iudge men according to their workes not the quantitie and number of them but the qualitie whether the good things which they doe proceede from aliuely faith and the euill which they commit be done rather of infirmitie and weaknes then of wilfulnes and obstinacie and wherein they fayle if they are restored by repentance which is the most speciall worke of faith Quest. 20. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle There appeareth a twofold difference betweene the Prophets words as they doe stand in the prophecie and as they are here cited by the Apostle both as touching the words sense 1. Isay saith 45.23 I haue sworne by my selfe but here the Apostle I liue saith the Lord but this in effect is all one for whereas the Prophet saith God hath sworne the Apostle setteth downe the forme of Gods oath who because he hath not a greater to sweare by sweareth by himselfe and whereas the Apostle saith euerie tongue shall sweare by me the Apostle following the Septuagint saith euerie tongue shall confesse which is a consequent of the other for he that sweareth confesseth God and calleth him to witnesse and to be a iudge against him that sweareth falsely 2. Concerning the sense that which is there generally spoken of God is here particularly applied vnto Christ for beside that the glorie which is due vnto the Godhead belongeth vnto the person of Christ as beeing one God with his father these reasons may be giuen of the particular application of this place vnto Christ. 1. because the Apostle maketh speciall mention of his person and vpon this occasion that which is common to him with the father and the holy Ghost is specially applied to Christ. 2. because that Christ seemed by his death to be abased this is inserted to shew that there was no imminution or decrease by that his humiliation and abasing in his humane nature of his diuine glorie at all 3. because mention is here made of iudgement which is committed to Christ this place is specially applied to him who is appointed to be iudge of the world see Iunius further parallel 25. lib. 2. 21. Quest. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God v. 11. 1. Haymo vnderstandeth it onely of the elect not of the wicked for the praise of God becommeth not their mouth but the Apostle by this Scripture prooueth that which he said before we shall all appeare before the iudgement seat of Christ this then is spoken generally of all 2. Gorrhan following the interlin glosse referreth it to the inward conscience which is one and the same in euery one and so he obserueth three things here in this great Iudge his eternitie I liue his generall power euery knee shall bow and his infallibilitie for knowledge the very conscience shall confesse him but it is euident that the Apostle speaketh not onely of the internall but of the externall confession because the Prophet saith whence this sentence is taken euery tongue
be palpable ignorance a mans conscience beeing contrarie to the reuealed will and law of God bindeth not 3. But thus it will be obiected on the contrarie error and falsitie is not to take place and preuaile before the truth therefore an erroneous conscience should not bind Ans. 1. It simply bindeth not but for a time vntill the truth be fully knowne 2. and error and falsitie bindeth not sed quia creditur veritas because it is apprehended and beleeued as a truth Further it will be obiected If it be sinne for a man to goe against his conscience in a thing indifferent then he will be driuen into this perplexitie that whether he doe against his conscience or not he sinneth for if one should be perswaded that it is not lawfull to eate flesh he sinneth because he is in error though it be of infirmitie and if he should eate beeing otherwise perswaded in his minde he should sinne likewise in going against his conscience Ans. 1. Here is no absolute necessitie of any such perplexitie but onely an hypotheticall necessitie this error of the conscience beeing presupposed but it is not simply necessarie that he should sinne the one way or the other because he may cast off and leaue his error 2. and though there be an error committed both waies yet it is lesse to sinne of infirmitie and error of iudgement then wittingly offend as he doth which violateth his conscience 29. Quest. How our brother is said to be grieued and to be lost and destroied v. 15. v. 15. If thy brother be grieued c. 1. The Apostle in this verse vseth two effectuall reasons to mooue the stronger not to offend the weake the first is taken from the dutie of charitie which will not hurt or grieue an other as one member doth foster and cherish not hurt an other 2. he saith grieued which is lesse then to be scandalized if the lesse be against charitie then that which is greater much more 3. the brother is grieued diuers waies 1. Oecumenius thinketh he is grieued for the sharpe admonition and reprehension of the strong 2. or because seeing others to cate he by their example least he should be blamed is induced to doe the like and afterward grieueth at it Pareus 3. or he is grieued beeing by this meanes made to stagger and to doubt of the truth of the Catholike faith 4. or he is grieued thinking him to be a transgressor of the law that eateth Lyranus 4. And whereas he saith he walketh not according to charitie minus dicit plus significat he expresseth the lesse but in deede meaneth more for he walketh against charitie 2. Why doest thou destroy him with thy meate c. Here is an other reason taken from the daunger which is incurred by our weake brother as much as in vs lieth we cause him to perish for whome Christ died that he should not perish this reason is thus amplified by Chrysostome Christ refused not death for him thou ne cibos contemnis wilt not for thy brothers cause neglect thy meate Christ died for his enemie thou wilt not doe this for thy brother Christ died for all non luchraturus omnes though he should not gaine all quod suum est adimplevit yet he did that which belonged vnto him thou maist with thy meate winne thy brother and yet wilt not forbeare atque hoc cum sit ipse Dominus and Christ did this beeing Lord of all thou doest not this small matter beeing but his brother and fellow-seruant 30. Quest. Whether any in deede can perish for whome Christ died This doubt ariseth by reason of the Apostles words Destroy not him with thy meate for whome Christ died as though any could perish that Christ died for 1. Some doe thinke that one may perish in deede for whome Christ died dum fidem amittat qua cum vulnerata conscientia stare non potest c. while he looseth his faith which can not stand with a wounded conscience and so perish Osiander therein consenting with other of the Lutherans Chrysostome seemeth in this place to incline to the same opinion Christus tamet si non esset omnes luchraturus nihilominus pro omnibus mortuus est quod suum erat adimplens c. Christ though he was not to gaine all vnto him yet he died for all fulfilling that which was his part to doe c. Contra. But the contrarie is euident that they for whome Christ died in the counsell of God can not possibly perish 1. For of all that is giuen to Christ he looseth nothing Ioh. 6.39 but they are giuen to Christ for whome he dieth and they are of Christs sheepe whom none can take out of his hands Ioh. 10.28 2. neither can their faith which doe truly beleeue in Christ perish because they are sustained by Christ as he saith of Peter I haue praied for thee that thy faith faile not neither can the conscience of the faithfull be so wounded or wasted totally and finally but that faith though during that time obscured as in Dauid when he sinned against Vriah be not wholly extinguished 3. Chrysostome may be vnderstood to speake of the sufficiencie of Christs death that he died sufficiently for all which we acknowledge not of the efficacie that he died effectually for all for he saith he was not to gaine all and Augustine consenteth Electorum si quisquam perit fallitur Deus c. if any of the Elect perish God is deceiued but none of them doth perish quia non fallitur Deus because God is not deceiued lib. de corrupt grat c. 7. 2. Some by perishing here vnderstand nothing but to be offended and scandalized and take this to be an argument from a comparison that one should not pluris facere escam quam fratris salutem set more by meate then his brothers saluation which is hindred by the offence giuen vnto him and this argument is enforced by shewing the price and value of our brother for whome Christ died if Christ gaue his life to redeeme him much more should we giue a piece of flesh to helpe to saue him Beza annot to the same purpose Ambrose ex cuius morte quantum valeat fratris salus cognoscitur by whose death it appeareth how much the saluation of our brother is set by So Haymo by perishing vnderstandeth offending and scandalizing but to destroy is more then to offend and to perish or be destroied as the Apostle vseth this word in the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8.11 is more then to be offended the Greeke Scholiast interpreteth ne à fide eijcias least thou cast him out from the faith and then he which leaueth the faith must needes perish And like as to offend or cause our brother to stumble is more then to griue him so to destroy him is more then to offend or cause him to stumble for thus the Apostle proceedeth by degrees 3. An other sense is that he is occasio
whereby Christ ruleth in our hearts by his spirit Par. via ad regnum the way vnto the kingdome Sa this kingdome of God is gratia qua Deo reconciliamur the grace whereby we are reconciled vnto God Tolet the meaning then is that this kingdome of grace consisteth not in these externall things as in meates and drinks God is not thereby worshipped neither doth the observation of such things make vs acceptable vnto God 1. Cor. 8.8 5. Augustine epist. 86. maketh mention of one Vibicus who by this text would prooue that Christians were to fast vpon the saturday which was the Iewes Sabbath because the kingdome of God is not meate and drinke but Augustine there answeareth then at other times as vpon the Lords day and when els we fast not non pertineamus ad regnum Dei belike we should not belong vnto the kingdome of God the Apostle then excludeth not the vse of meates and drinkes simply but the placing of religion in them 6. But it will be obiected is not a man bound to eate and drinke to sustaine nature for otherwise he should be guiltie of his owne death and is it not acceptable vnto God to fast from meates for the subiugation of the flesh how then doe not these things belong to the kingdome and seruice of God Answ. Meates and drinkes of themselues belong not to the kingdome of God which is spirituall but as they are referred and doe helpe toward the spirituall good as they may be an obiect of our patience in the want of them and of our temperance in vsing them soberly when they abound but then not the vse of the things themselues but our obedience to the ordinance of God in vsing them for our necessitie and refraining as occasion serueth doth commend vs vnto God 33. Quest. Of righteousnes peace and ioy in the holy Ghost 1. But righteousnes now the Apostle sheweth wherein the kingdom of God consisteth he reckoneth not vp all those spirituall things wherein the kingdome of God standeth but giueth instance in some for the rest Hyper. Here 1. Chrysostome by iustice or righteousnes vnderstandeth vita virtutis studio commendata a life studious of vertue 2. Haymo the iustice of the next life where one shall not hurt an other 3. some that particular iustice which is to giue euery man his owne Gorrh. Perer. 4. some the iustice obtained by the death of Christ and giuen vnto those which beleeue Piscator 5. but it both comprehendeth the iustice of faith and the fruits thereof in our regeneration Martyr Pare so Lyranus iustitiam per fidem formatam iustice formed by faith 2. Peace 1. Haymo vnderstandeth the perfect peace which the Elect shall haue with God and his Angels in the next world 2. Chrysostome pacificus convictus cum fratre peaceable liuing with our brethren 3. but beside the externall peace it signifieth the inward peace of conscience betweene God and vs which is a speciall fruit of iustification by faith Rom. 5.1 beeing iustified by faith we are at peace with God 3. And ioy 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei the vnspeakable ioy by the sight of God in the next life 2. some gaudium de fraterna pace the ioy that springeth of brotherly peace gloss ordinar 3. gaudium de bonis spiritus sancti ioy arising of the gifts of the spirit in receiuing them thankfully Hugo 4. some referre it to the manner how the workes of iustice should be done that is prompte chearefully readily Perer. numer 17. 5. But this ioy is taken generally for the spirituall ioy which the faithfull haue in God which ariseth partly of the expectation and hope of the reward to come and of the present feeling of Gods fauour in Christ in the remission of sinnes Mart. and this ioy maketh the faithfull to be ioyous in tribulation as the Apostle saith Iam. 1. Count at exceeding ioy when ye fall into diuers tentations this ioy proceedeth partly ex spe futuri praemiij out of the hope of the reward to come partly ex dilectione Dei out of the loue of God for that which one loueth he reioyceth and delighteth in Tolet. 4. The Apostle addeth in the holy Ghost 1. to shew the author and efficient cause of those graces which is the spirit of God as S. Paul saith Galat. 5.22 The fruit of the spirit is loue ioy peace Pareus 2. as also to shew a difference betweene ciuill and worldly ioy and spirituall for concerning worldly ioy our blessed Sauiour faith Woe vnto you that now laugh for ye shall waile and lament Luk. 6.25 but of the other ioy he saith Your ioy shall no man take from you 3. he sheweth also the forme and manner of these good things that they are spirituall not carnall as consisting in meate and drinke and such outward things Quest. 34. Of these words he which in these things serueth Christ is acceptable to God c. v. 18. 1. The vulgar Latine readeth he which serueth in this that is in the spirit as Origen and Ambrose interpret but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these things and so translateth the Syrian interpreter and so also the sense is better to shew that the kingdome of God consisteth in righteousnesse peace and ioy because they which are exercised in these things are pleasing vnto God and they which please God shall enter into his kingdome the like saying the Apostle hath 1. Tim. 4.8 bodily exercise profiteth little but godlines is profitable to all things c. 2. In these things that is in righteousnesse peace and ioy better then by these things as Beza Martyr Erasmus for he sheweth the manner how we serue Christ not the cause Pareus 3. Serveth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing so that we see that distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service not to be perpetuall the first whereof the Papists take for that adoration which is peculiar to God the other to be that which may be yeelded vnto Saints 4. Here is no place for merite for the Apostle speaketh not here of externall workes but of internall wrought in vs by the spirit and so Lyranus well interpreteth he that serveth interius in mente inwardly in his mind therefore that is but a corrupt glosse of Gorrhā he that pleaseth God meretur regnum aeternum meriteth eternall life for he pleaseth God not by his owne merite but because he serueth Christ as Origen well saith qui servit Christo in quo complacuit Deus placet Deo he which serueth Christ in whom God is well pleased pleaseth God 5. Is accepted of men 1. That is but a curious distinction which the ordinarie glosse hath he pleaseth God secundum gaudium in respect of his ioy for God loueth a cherefull giuer and is accepted of men in respect of iustice and peace but in all these rather he that serueth Christ is approoued
amisse to shewe in other cases what is to be obserued and how diuersly men may offend in the eating of meates and this is done three wayes in generall 1. in respect of the persons that eate 2. of the meates themselues 3. in regard of others 1. The persons that eate may thus offend 1. if they be too curious in preparing meats to please the tast and therefore our Sauiour saith Matth. 6. be not carefull what you should eate 2. if they eate not the labours of their owne hands but that which is gotten by oppression and other euill meanes therefore it is said Psal. 128. 2. When thou eatest the labour of thine hands thou shalt be blessed 3. in feeding vnsatiably and greedily Iud. 12. without all feare feeding themselues 4. in distempering themselues with meates and drinks Isay 5.11 woe vnto them that continue vntill night till the wine enflame them 5. in the vnthankefull receiuing giuing themselues to carnall ioy and pleasure 1. Cor. 10. they eate and dranke and rose vp to play c. 6. in vntimely eating and drinking Isay 5.11 they rise vp early to followe drunkennes 2. About the meates these faults may be committed 1. concerning the qualitie if they couet such meates which may prouoke and stirre them vp to lust therefore the three wise children are commended that did feede of pulse Dan. 1. 2. in the quantitie and superfluitie of meates and drinkes Ephes. 5.18 be not drunke with wine wherein is excesse 3. In respect of others there may be error 1. either in keeping companie with the riotous whereby one may be enticed Prou. 1.15 my Sonne walke not thou in the way with them 2. and in giuing offence vnto others by our eating which thing the Apostle toucheth here Quest. 40. What it is for one not to condemne himselfe in that which he alloweth The Apostle setteth downe three aphorismes and rules concerning the vse of things indifferent the first is set downe v. 22. Blessed is he that condemneth not himselfe in that which he alloweth which is diuersly interpreted 1. Origen expoundeth it of those which do purpose with themselues to doe some good thing as to liue chastly yet processu temporis in processe of time they are ouercome and doe otherwise but the Apostle speaketh of one and the same instant wherein one in his iudgement condemneth and in his practise alloweth the same thing 2. Cyprian lib. de singular Clemen vnderstandeth the Apostle to speake of diuerse he which alloweth and prayseth in an other that which he reprooueth in himselfe but it is euident that the Apostle speaketh of condemning and allowing in the same person 3. Theodoret expoundeth it by the verse following he that doubteth is condemned he that discerneth not or iudgeth the meat which he alloweth in eating But the Apostle speaketh of iudging or condemning himselfe not the meate and this is a diuerse aphorisme from that which followeth as shall appeare 4. Augustine giueth this sense qui non facit se damnabilem c. which maketh not himselfe to be condemned of others or of God for eating with offence so also Gorrhan qui condemnabilem se non reddit nocendo alijs which condemneth not himselfe in hurting others this sense also followeth Pareus but the Apostle speaketh of ones condemning himselfe not of beeing condemned by others 5. Some take this word to iudge in a contrarie sense qui non iudicat se recto facere which iudgeth not himselfe to doe well in eating with offence Tolet. but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge is taken to condemne thoroughout this chapter as verse 3.4.10 6. Wherefore Ambrose exposition is best qui quod facit non iudicat apud se non esse faciendum who iudgeth not in himselfe that not to be done which he doth so Chrysostome si conscientia te non reprehenderet if thy conscience reprehend thee not◠so Pet. Martyr when any dum examinat non condemnat when he examineth that which he alloweth in doing doth not in iudgement condemne it as when one eating with offence of his brother should therein iudge himselfe that he doth not well And here it must be obserued that S. Paul speaketh not of all for as Chrysostome saith there are many that doe not iudge themselues tamet si vehementer dilinquant although they doe much offend it must then be vnderstood of the faithfull and beleeuers and such as examine their conscience 7. And further this should seeme strange that a man should in one and the same act both iudge himselfe and allowe also the thing he doth how can a contrarie disposition be at the same time in a man yes in respect of diuerse places the approbation is not in the iudgement but in respect of the externall act and the inward iudgement of the conscience is against it Quest. 41. Why he that doubteth is condemned 1. The vulgar Latine readeth qui discernit he that discerneth that is cleane meats from vncleane so likewise Origens interpreter and this sense followe Lyranus the interlenearie gloss Gorrhan Tolet and all generally on that side But the better reading is he that doubteth for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as Matth. 21.21 if ye haue faith and doubt not where the vulgar Latine so translateth si non haesitaveritis if ye doubt not and so the Syrian interpreter qui divisus est he that is diuided that is doubtfull in his minde and Chrysostome followeth this sense I allowe him qui cum nulla haesitatione vescitur who feedeth without any doubting 2. Some thinke that this sentence and the former are opposed as contrarie he is blessed which doth not iudge or condemne himselfe in that which he alloweth and he is condemned qui dubitans aliquid facit which doth any thing doubting Faius But I rather thinke with Pareus that this is an other aphorisme or rule and specially concerneth the weake that haue no faith that is a firme and sure perswasion grounded vpon the word but did eate meates with a doubtfull conscience but in the former verse he spake vnto the strong that haue faith he is blessed which doth not condemne himselfe in vsing his libertie to and with the offence of others so these two rules differ thus in degree it is more for one to cōdemne himselfe then to doe a thing doubtfully it is not sufficient for a man that his conscience doe not directly condemne him in that which he doth but he must also take heede that he doe it not doubtfully 3. The reason is added why such an one eating with a doubtfull minde sinneth because he doth it not of faith which Chrysostome vnderstādeth of the conscience non mundam esse credidit he did not beleeue it was cleane and lawfull meate and yet he did eate it and so did it not of faith but contra conscientiam against his conscience Lyranus Gorrhan so also Pet. Martyr quia secus credat quam faciat because he beleeueth otherwise then
be lawfull that is his conscience Piscator commeth somewhat neere this exposition quicquid fit dubitante conscientia whatsoeuer is done with a doubtfull conscience is sinne Contra. 1. But faith cannot be here taken for the conscience 1. the Apostle said before haue faith in thy selfe that is in thy conscience faith then is an other thing beside the conscience 2. the weake haue conscience 1. Cor. 10.29 but they haue not faith touching this thing for of the strong onely the Apostle said before thou hast faith v. 22. 3. error non est fides error is non faith but the conscience is oftentimes erroneous this was Tolets owne reason before 4. fides non nititur hominum opinionibus c. faith is not grounded vpon mens opinions but vpon the vndoubted word of God Osiand 5. Origen saith that fides haereticorum non est fides the faith of heretikes is no faith but credulitie rather yet they haue a conscience 2. And if this sense were admitted it followeth strongly that if that be sinne which is not done with the particular faith of the conscience much more is that sinne which is not of that generall Christian faith whose obiect is Christ. 5. Wherefore by faith we vnderstand not euerie perswasion of the minde and conscience but that which is grounded vpon the word of God firmam animi certitudinem quae ex Dei veritate concepta sit an vndoubted certaintie of the minde conceiued out of the truth of God Calvin non quidvis fidei nomine censeri debet sed quod Scripturis conforme not everie thing must be counted for faith but that which is agreeable to the Scriptures Bucer when we beleeue talia verbo Dei requiri Deo placere that such things are required in the word of God and are pleasing vnto him Martyr the reason is because vbi verbum Dei non est nec fides where there is no word of God there is no faith Faius 6. Haymo doth restraine this generall speach onely to the eating of meates whatsoeuer belongeth to eating if it be not eaten with this faith that euerie thing is cleane that is treated of God is eaten with sinne But this is rather a generall rule both for this kind of actions and all other agreeable to that saying Hebr. 11.6 without faith it is impossible to please God 4. Places of Doctrine Doct. 1. That alwayes in the Church are to be found as some strong so others weake in faith v. 1. Him that is weake in faith This is the condition of the Church of God that as in a familie some are children some of riper age so there are in the same some that are but weakelings in the faith some of more perfect growth the reason of which difference is both in respect of the caller God calleth not all at one time neither giueth vnto all a like measure of gifts and of them which are called all doe not vse a like diligence in the exercising of their gifts and so it commeth to passe that some are weake some strong This difference S. Paul sheweth to haue beene among the Galathians c. 6.1 If any be prevented by any fault yee which are spirituall restore◠c. there were some among them subiect to infirmities some that were spirituall this sheweth the phantasticall error of such as require perfection in the Church and euerie member thereof and can brooke no imperfections Doct. 2. Not to contend about indifferent things v. 3. He that eateth let him not contemne him that eateth not ◠S. Paul would not haue them to be so earnest one in iudging an other concerning the vse of things indifferēt which hath beene the cause of great contentions in the Church as great stirres were raised by Victar B. of Rome about the vse of leauened and vnleauened bread as Eusebius testifieth lib. 5. c. 14. hereupon sprang the sects in Saxonie of the adiophorists and Flacians Pareus here also giueth instance of the English and Scottish Churches Anglicas quoque Scoticas Ecclesias simile certamen de rebus adiophoris in hanc vsque diem exercet the like strife about things indifferent doth trouble the English and Scottish Churches to this day c. But S. Paul concerning all these things giueth a rule afterward v. 17. the kingdome of God is not meate and drinke nor any such externall thing but righteousnesse c. Doct. 3. The best workes of the heathen sinfull v. 5. Let euerie one be fully perswaded in his minde c. Hence it is euident that Christians doing things forbidden and leauing things commanded because they are not herein perswaded doe therein sinne likewise the workes of the heathen wherein they did that which was commanded yet were sinfull because they wanted this perswasion Aristides exercising iustice did that which was commanded Alexander abstaining from violating the chastitie of Darius wife and daughters did shunne that which was prohibited yet both of them sinned hauing not this full perswasion and assurance of faith that therein they pleased God these their goodly and glorious workes were but speciosa peccata goodly sinnes non ex substantia operis sed vitio operantis not by the substance of the worke but the fault of the worker Doct. 4. That all things must be referred to Gods glorie as the chiefe end v. 6. He that eateth eateth to the Lord c. As God gaue beginning to all things so he is the chiefe and last end of all the heathen said that we were borne not for our selues only but partly for our friends partly for our countrey partly for God but the Scriptures teach vs that all things must be referred wholy vnto Gods glorie our friends and countrey are to be respected but for Gods cause as it shall make most and best for his glorie so the Apostle saith 1. Cor. 10.31 Whether ye eate or drinke or whatsoeuer yee doe doe all to the glorie of God Doct. 5. Of the generall extent and efficacie of Christs death in the old and newe Testament v. 9. That he might be Lord of the dead and quicke The dead are named first to shew that euen those which liued vnder the Lawe and before though then dead did belong vnto the kingdome and dominion of Christ as also they which then liued or should remaine in the earth vnto the ende of the world they all then make but one Church one mysticall bodie as Gregorie saith lib. 41. epist. 38. sancti ante legem sancti sub lege sancti sub gratia omnes hi corpus Domini sunt constitutere the Saints before the lawe vnder the lawe and vnder grace doe all make the bodie of Christ he is the Lambe of God that taketh away the sinnes of the world Ioh. 1.29 of all that beleeue in him from the beginning of the world to the end thereof Doct. 6. Christs diuinitie prooued v. 18. All tongues shall confesse vnto God This prophesie of Isay c. 45.23 beeing applyed by S. Paul vnto Christ doth euidently
Gentiles hope saith here the God of hope if it had beene said before in whome the Gentiles shall beleeue he would haue said here the God of faith or beleefe thus the Apostle doth inferre one thing out of an other that the whole epistle may seeme to be linked together with a golden chaine so before v. 4. hauing said that by patience and consolation of the Scriptures we might haue hope he addeth in the next verse the God of patience and consolation giue you that ye be like minded c. 2. He is called the God of hope both obiective because he is the onely obiect of our hope as 1. Tim. 6.17 rich men are charged not to put their trust in vncertaine riches but in the living God and effective because God onely is the author and worker of hope in vs 1. Pet. 1.4 which hath begotten vs to a liuely hope c. Fill you with all ioy and peace 1. Origen mooueth a question how the Apostle should wish vnto them all ioy seeing he himselfe did know but in part and prophesie in part and he maketh this answer that then a man is filled with all peace si in plenitudine crediderit Trinitatis when he beleeueth in the fulnesse of the Trinitie beeing by faith in Christs blood reconciled to God the father and ioyned to the holy Ghost beeing purged from his sinnes 2. but by all ioy and peace the Apostle meaneth rather solid and perfect ioy which alwaies remaineth it can neuer be taken from them it endureth all times as the Apostle saith Philip. 4.4 Reioyce alwaies in the Lord and againe I say reioyce 3. and here the Apostle aliudeth to that former saying c. 14.17 The kingdome of God is not meate and drinke but righteousnes ioy and peace and so here he wisheth the same things true ioy which ariseth of a conscience iustified by faith and peace both in their owne conscience and with their brethren that there be no longer any variance or dissension among them and then he addeth in beleeuing 1. whereby he signifieth the righteousnes of faith which is the cause of the other two ioy and peace 2. some vnderstand it otherwise gaudium de suscepta fide ioy for the faith receiued Tolet. 3. Haymo thus vt credentes c. sius pacifici that beleeuing in Christ who hath reconciled vs ye may be at peace among your selues but the first sense is the best to shew that faith is vinculum concordiae the bond of peace Calvin 4. so here he wisheth these three graces ioy in our selues peace toward our brethren and faith toward God with these three the minde is filled gaudio concupiscibilis pace irascibilis fide rationalis the concupiscible or desiring facultie of the minde with ioy the irascible angrie or incensing facultie with peace the reasonable with faith Gorrhan That ye may abound in hope 1. He simply doth not wish vnto them hope but to abound in hope that like as if one abound in treasure he may draw out thence for all occasions so this abounding hope serueth for all necessitie 2. some by this abounding in hope vnderstand the hoping for of all things needefull both for the bodie and soule as if a Christian doe want money wherewith to maintaine himselfe iubetur sperare he is bid to trust in God and though he see nothing in himselfe but sinne yet he is bid also to hope for saluation Pellican but it rather signifieth the certentie of hope de vita aeterna habenda of hauing and enioying eternall life gloss ordin 3. and this is put after ioy and peace in faith because where the peace of conscience iustified by faith is not there is no hope but plaine desperation for faith is the ground of things hoped for Hebr. 11.1 and hope is put in the last place because it is tanquam signaculum as the seale of all other Christian vertues which maketh sure our saluation Par. Through the power of the holy Ghost c. 1. Chrysostomes glosse is here to be taken heed of that the Apostle saith not simply by the holy Ghost sed si simul quae nostra sunt attulerimus but if we bring somewhat of our owne as if we beleeue and abound in good works that we shall draw vnto vs the spirit if we haue good workes we shall also haue the spirit and if we haue the spirit we shall also haue good works that is encrease and goe forward in them to this purpose Chrysostome as though we could doe any good works at all without the spirit as the Apostle saith Euery good giuing c. commeth downe from the father of lights Iam. 1.17 2. The vulgar Latine readeth in the vertue of the holy Ghost which the ordinarie glosse interpreteth in fortitudine bona operationis that ye abound in the strength of good works which are wrought by the spirit Lyranus vnderstandeth by abounding cumulum meritorum the heape of merits which are principally the worke of the spirit Tolet interpreteth this abounding in the vertue of the spirit of encreasing in the graces and gifts of the spirit but in the originall though the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vertue yet there is no coniuuction as the Latin readeth in the hope and in the vertue but this that ye abound in hope in the vertue c. which is better interpreted by the vertue or power of the holy Ghost as the Syrian interpreter readeth it so also Vatablus giuing this annotation vpon it which hope concipitur in nobis per potentiam c. is conceiued in vs by the power of the holy Ghost so also Origen if he which beleeueth virtute spiritus sancti munitur be armed by the strength of the spirit he is sure to haue the fulnesse of ioy and peace likewise Haymo though he read in virtute in vertue as Origen doth yet he interpreteth it per virtutem by the vertue and power the same sense followeth Chrysostome erit bec ex spiritu sancto this is of the spirit and Theophylact spes ista à spiritu sancto stabilitur this hope is established by the spirit thus also Beza Martyr Pareus Osiander some by this vertue of the spirit vnderstand charitie which is shedde abroad in our hearts by the spirit but faith not charitie is the meanes to worke this peace and ioy in vs. 3. So euery way here is fulnes in the giver the God of hope fill you in the gift with all ioy in the ende that you may abound in the manner by the power of the holy Ghost Gorrh. 18. Quest. Why the Apostle doth thus insinuate himselfe that he was perswaded of the Romanes that they had such excellent gifts v. 14. I am perswaded 1. Two reasons may be yeelded why the Apostle giueth this singular commendation of the Romanes one is as Chrysostome saith quia sermonem multis locis asperiorem fererat c. because he had in diuers places spoken sharply vnto them he now vseth
haue beene S. Luke the inseperable companion of Saint Paul of whom he maketh mention in 3. places Col. 4.14 2. Tim. 4.11 Phil. 2.4 and here he is called Lucius after the Romane inflexion but it is more like to be Lucius of Cyrene mentioned Act. 13.1 who is their numbred among the Prophets at Antioch 2. Iosan was S. Pauls host at Thessalonica that endured so much for him Act. 17.5 3. and Sosipater as Origen thinketh is that Sopater of Berea which accompanied S. Paul sayling into Syria Act. 20.4 4. these three are called Saint Pauls kinsmen not onely because they were natione Iudaei Iewes by nation for so as Origen saith all the beleeuing Iewes were his kinsmen to whom he notwithstanding giueth not this title neither yet because they were of the same faith Gorrhan and as Origen thinketh this consanguinitie ex baptismo intrabat came in by baptisme but it seemeth they were sanguine iuncti neere in consanguinitie vnto Paul yet so as that they were ioyned in religion for otherwise Saint Paul would not haue made mention of them Theophyl whereby it is euident that Saint Paul had illustrem familiam a famous stocke that findeth of his kindred in diuerse places 5. I Tertius c. 1. this Tertius was Saint Pauls scribe who did write it from S. Pauls mouth as he endited it he is Tertius which signifieth the third non numero sed nomine not in number but in name Ambros. 2. he put in his name by Saint Pauls licence Lyran. whereby we see that the labours and ministrie of the faithfull are not forgotten with God as here the name of this Tertius is eternized to posteritie for his faithfull ministerie and seruice to Saint Paul and to the whole Church in writing his Epistles 3. neither as Chrysost. obserueth did he make mention of himselfe to get praise but rather by this his seruice to insinuate himselfe into the loue of the Romans 4. these words in the Lord may haue a treble sense either to ioyne them with his name I Tertius in the Lord that is of the faith of Christ Gorrhan or I haue written in the Lord for the Lords cause or I salute you in the Lord and this last sense is the fittest Beza 6. Gaius 1. Ambrose thinketh that this was he vnto whom S. Iohn wrote his third Epistle which may seeme probable because he is also there commended for his great hospitalitie as here yet Pareus thinketh he was not this Gaius because S. Iohn wrote long after S. Paul but this letteth not all falling out in one age 2. Origen thinketh this was that Gaius who was baptized by S. Paul at Corinth 1. Cor. 1.14 3. but he can not be that Gaius as Pareus thinketh who was one of S. Pauls companions mentioned Act. 20.4 for that Gaius is saide to be of Derbe therefore I consent rather with M. Beza and Tolet that there were three of this name one of Derbe Act. 24.4 an other a Macedonian Act. 19.29 the third of Corinth whom S. Paul baptized 1. Cor. 1.14 4. If he had beene onely S. Pauls host it had beene a singular commendation for no doubt the Apostle according to Christs rule did dignum exquirere hospitem seeke out a meete host to soiourne with Chrysost. but he was a common host of all the brethren that passed that way 5. Origen saith it was receiued traditione maiorum by tradition from their Elders that this Gaius was Bishop of Thessalonica Lyranus saith he was Bishop of Corinth of these reports there is no great certentie 7. Erastus the steward of the citie 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a steward the vulgar Latine calleth him arcarius the cofferer but here diuers notations are giuen of this word arcarius some deriue it ignorantly of archos which signifieth a Prince or the chiefe glosse interl or of ab arce of the castle of the citie which he kept Hugo or of arca a cheft where the acts and writings of the citie were kept Lyran. the chamberlaine Genev. or the common treasurer of the citie Gorrh. and so Chrysostome taketh him to haue bin the quaestor aerarius the treasurer or receiuer Beza and the Syrian interpreter thinke he was the Procurator or gouerner so also Theophylact but he was more like to be the steward or annonae praefectus that made prouision for the citie he that had the laying out of the money for the common vse and receiued the rents of the citie Haymo Origen maketh a spirituall sense that he was steward of that citie cuius artifex Deus of the which the builder is God 2. This citie some take to be Athens Hugo Origen leaueth it in doubt what citie it should be because no name is expressed but it was Corinth the citie where S. Paul wrote this epistle 3. This is that Erastus whome S. Paul saith he left at Corinth 2. Tim. 4.20 namely to attend vpon his office yet he sometime ministred vnto Paul as he was sent with Timotheus into Macedonia Act. 19.21 his riches and office were no impediment to his calling 8. Quartus This is no word of number as the word signifieth the fourth but it was his name as Tertius of an other as there were also among the Romanes that were called Quinti Sexti c. 23. Quest. Of the doxologie that is of ascribing glorie vnto God wherewith the Apostle concludeth his Epistle in generall 1. Concerning the order and placing thereof Origen obserueth that wicked Marcion the heretike who had corrupted the Apostles writings putting in and out at his pleasure had quite cut off these two last chapters from this epistle beside there is an other difference among the Orthodoxall Expositors for some doe place this doxologie in the ende of the 15. chapter immediatly after these words Whatsoeuer is not of faith is sinne and so Chrysostome doth treat of it in that place but Origen placeth it here 2. Chrysostome obserueth this to be the Apostles holy manner to shut vp and conclude his exhortations with praier for it belongeth vnto a teacher non solum sermone instruere not onely to instruct by speach but to entreat also the diuine helpe 3. Three arguments the Apostle coucheth together whereby he setteth forth the praise of God his power in beeing able to confirme them his wisdome in keeping secret the great mysterie for many yeares and manifesting it now his goodnes in reuealing the same and making it knowne vnto the Gentiles 4. But concerning the reading of this place it hath much troubled interpreters how it should be ioyned together in a good construction because in the last verse it is added To whome be praise thorough Iesus Christ which can not hang vpon this clause v. 25. to him that is of power c. Erasmus thinketh it were great impudencie to put out the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome which is found in the most Greeke copies and therefore he professeth he can
order of placing the Epistles and why this to the Romanes is set first 20. qu. Vnto whome this Epistle to the Romanes was written and from whence 21. qu. Of the excellencie and worthines of this Epistle Questions vpon the first Chapter Quest. 1. Why Paul setteth his name before this Epistle 2. qu. Of the two names of the Apostle Saul and Paul what they signifie 3. quest Vpon what occasion the name Saul was turned to Paul 4. qu. At what time the Apostles name beganne to be called Paul 5. qu. In what sense Paul calleth himselfe the seruant of Iesus Christ. 6. qu. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Ioh. 15.15 7. qu. How S. Paul saith called to be an Apostle 8. qu. Of the office and calling of an Apostle what it is 9. qu. Diuers points wherein consisteth the excellencie of the Apostleship 10. qu. How S. Paul is said to be set or put apart for the Gospel of God 11. qu. Of the description of the Gospel 12. qu. Whether the Gospel be comprehended in the old Testament 13. qu. How Christ is saide to be made of Dauid after the flesh 14. qu. How it can be shewed that Christ was borne of the seede and posteritie of David 15. qu. Whether Christ descended of David by Salomon or Nathan 16. qu. Of the meaning of these words v. 4. declared mightily to be the Sonne of God c. 17. qu. Of the meaning of these words declared to be the Sonne of God in power 18. qu. Of these words according to the spirit of sanctification v. 4. 19. qu. Of these words by the resurrection of the dead 20. qu. Of these words v. 5. By whome we haue receiued grace and Apostleship 21. qu. Of the persons whome the Apostle saluteth To all you that be at Rome c. 22. qu. What the Apostle vnderstandeth by grace and peace v. 7. 23. qu. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 24. qu. How the faith of the Romanes was published through the world 25. qu. Of the singular faith of the Romans 26. qu. Whether the Church of Rome were first founded by S. Peter 27. qu. The place Act. 28.21 reconciled 28. qu. Whether this be an oath God is my witnesse v. 9. 29. qu. Whether it be lawfull to sweare and vpon what occasion 30. qu. How Paul is said to serue in the spirit 31. qu. What prosperous iourney the Apostle meaneth v. 10. 32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes 33. qu. Of the impediments whereby Saint Paul was letted to come vnto the Romans 34. qu. Why S. Paul expresseth not the cause in particular what letted him 35. qu. Whether Saint Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 36. qu. How S. Paul was a debter vnto all v. 14. 37. qu. Whom S. Paul vnderstandeth by the Grecians and Barbarians 38. qu. How Paul is not ashamed of the Gospel v. 16. 39. qu. What the Gospel or Evangel signifieth 40. qu. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth 41. qu. Of the difference betweene the Law and the Gospel 42. qu. Why the Iewes are named before the Grecians v. 16. 43. qu. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 44. qu. Of the meaning of these words v. 17 is reuealed from faith to faith 45. qu. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue 46. qu. Whether S. Paul in citing this saying followeth the Prophets sense 47. qu. How the wrath of God is saide to be reuealed from heauen against all vnrighteousnes 48. qu. What it is to withhold the truth in vnrighteousnes v. 18. 49. qu. What the Apostle meaneth by these words v. 19. That which may be knowne of God is manifest in them 50. qu. Of the waies and meanes whereby the Lord doth manifest himselfe vnto men 51. qu. What invisible things of God the Apostle speaketh of and how they are made knowne vnto vs. 52. qu. Of the knowledge which the Philophers had of God and by what meanes they attained vnto it 53. qu. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of S. Paul 54. qu. Of the meaning of these words that they should be inexcusable v. 20. 55. qu. Whether there is any naturall knowledge of God in man 56. qu. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 57. qu. Whether any of the Philosophers were saued by that naturall knowledge which they had of God 58. qu. Seeing that the naturall knowledge which the Heathen had was not sufficient vnto saluation how are they thereby made inexcusable 59. qu. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 60. qu. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 61. qu. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 62. qu. Of the diuers kinds of idolatrie among the heathen in worshipping the images of men and beasts v. 23. 63. qu. Of the grosse idolatrie of the heathen in worshipping the images of men beasts v. 23. 64. qu. How God is saide to haue deliuered them to their owne hearts lusts v. 24. 65. qu. How the Gentiles are saide to defile their bodies in themselues 66. qu. How they worshipped the creature rather then the Creator 67. qu. Of the vnnaturall sinnes of the heathen 68. qu. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 69. qu. How the Gentiles are said not to regard to know God v. 28. 70. qu. What it is to be deliuered vp to a reprobate minde 71. qu. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle v. 29 30. 72. qu. Of the order obserued by the Apostle in the particular enumeration of the sinnes of the Gentiles 73. qu. Of the particular sinnes of the Gentiles here rehearsed by the Apostle 74. qu. Of the true reading of the last vers 31. and the meaning thereof 75. qu. What a dangerous thing it is to be a fauourer and procurer of sinne in others 76. qu. How one may be accessarie to an others sinne 77. qu. Whether all the Gentiles were guiltie of the sinnes which are here rehearsed by the Apostle Questions vpon the second Chapter 1. qu. To whome the Apostle here speaketh Wherefore thou art inexcusable O man 2. qu. Whether one offend in iudging an other wherein he is guiltie himselfe 3. qu. Of these words v. 2. Wee know that the iudgement of God is according to truth 4. qu.
qu. Why the Apostle onely maketh mention of sinnes past 36. qu. How God is said to be iust and a iustifier of him which is of the faith c. v. 26. 37. qu. How reioycing is excluded not by the law of works but by the law of faith 38. qu. Of the difference betweene these two phrases of faith through faith v. 30. 39. qu. How the Law is established by the doctrine of faith Questions vpon the fourth Chapter 1. qu. Vpon what occasion S. Paul bringeth in the example of Abraham 2. qu. Of the meaning of the first verse 3. qu. Of the meaning of the 2. verse 4. qu. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnes v. 4. 5. qu. Of the meaning of the words who counted this for righteousnes vnto Abraham 6. qu. What it was that Abraham beleeued 7. qu. Why Abrahams faith was imputed to him at this time and not before 8. qu. What imputation is and what to be imputed 9. qu. How Abrahams faith was imputed to him for righteousnes 10. qu. Whether Abraham were iustified by any thing beside his faith 11. qu. How S. Paul and S. Iames are reconciled about the manner of Abrahams iustifying 12. qu. Of the explication of the 4. and 5. verses 13. qu. Of the diuers kinds of rewards 14. qu. How it standeth with Gods iustice to iustifie the wicked v. 5. 15. qu. How our sinnes are said to be forgiuen and couered v. 7. 16. qu. In what sense circumcision is said to be a signe and wherefore it was instituted 17. qu. In what sense circumcision is called a seale of the righteousnes of faith v. 11. 18. qu. Whether the mysterie of faith in the Messiah to come were generally known vnder the Law 19. qu. Certaine questions of circumcision and first of the externall signe why it was placed in the generative part 20. qu. Certaine doubts remooued and obiections answered concerning circumcision 21. qu. How Abraham is saide to be the father of them which beleeue v. 11 12. 22. qu. How Abraham is saide to be the father of circumcision v. 12. 23. qu. How and where Abraham was promised to be heire of the world v. 13. 24. qu. Wherein Abraham was made heire of the world and wherein this inheritance consisted 25. qu. How faith is said to be made voide if they which are of the law be heires 26. qu. How they law is said to cause wrath 27. qu. Of the meaning of these words v. 15. where no law is there is no transgression 27. qu. Who are meant by Abrahams seede which is of the law v. 16. 28. qu. Of the meaning of these words I haue made thee a father of many nations before God 29. qu. Of the meaning of these words v. 17. who quickneth the dead and calleth those things which be not c. 30. qu. How God is said to call those things which be not as though they were 31. qu. Whether it be peculiar to God onely to quicken and raise the dead 32. qu. How Abraham is said against hope to haue beleeued vnder hope 33. qu. How Abrahams bodie is said to be dead v. 19. 34. qu. What promise of God made to Abraham it was whereof he is saide not to haue doubted v. 20. 35. qu. Whether Abraham doubted of Gods promise 36. qu. How Abraham is said to haue giuen glorie vnto God v. 20. 37. qu. What was imputed to Abraham for righteousnes 38. qu. Of these words Now it is not written for him onely c. v. 23. 39. qu. How Abrahams faith is to be imitated by vs. 40. qu. Wherein Abrahams faith and ours differ and wherein they agree 41. qu. How Christ is said to haue bin deliuered vp for our sinnes v. 25. 42. qu. Why the Apostle thus distinguisheth the benefits of our redemption ascribing remission of sinnes to Christs death and iustification to his resurrection v. 25. Questions vpon the fifth Chapter 1. qu. What peace the Apostle meaneth v. 1. 2. qu. Of the second benefit proceeding of our iustification which is to stand and persevere in the state of grace 3. qu. Of the benefit of our iustification the hope of euerlasting glorie 4. qu. How we are said to reioyce in tribulation 5. qu. How S. Paul and S. Iames are reconciled together the one making patience the cause of trialls or probation the other the effect 6. qu. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 7. qu. What kind of loue the Apostle speaketh of saying the loue of God is shed abroad c. 8. qu. Why the loue of God is said to be shed abroad in our hearts 9. qu. Why it is added by the holy Ghost which is giuen vs. 10. qu. How Christ is said to haue died according to the time v. 6. 11. qu. Of the meaning of the 7. v. One will scarce die for a righteous man c. 12. qu. Of the difference betweene Christs dying for vs and those which died for their countrey 13. qu. Of the greatnes of the loue of God toward man in sending Christ to die for vs v. 8. 14. qu. Whether mans redemption could not otherwise haue beene wrought but by the death of Christ. 15. qu. Wherein the force of the Apostles reason consisteth saying Much more beeing reconciled we shall be saued by his life v. 9. 16. qu. Why the Apostle saith not onely so but we also reioyce in God c. v. 11. 17. qu. Whether any thing neede to be supplied in the Apostles speach v. 12. to make the sense perfect 18. qu. Who was that one by whome sinne entred into the world v. 12. 19. qu. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 20. qu. How sinne is said to haue entred into the world 21. qu. And death by sinne what kind of death the Apostle speaketh of 22. qu. Whether the death of the bodie be naturall or inflicted by reason of sinne 23. qu. Of the meaning of the Apostle in these words in whome all haue sinned and of the best reading thereof v. 12. 24. qu. Whether the Apostle meaneth originall or actuall sinnes saying in whome all haue sinned 25. qu. Of the coherence of these words Vnto the time of the Law was sinne in the world 26. qu. How sinne is said to haue beene vnto the time of the Law 27. qu. What sinne the Apostle meaneth which was in the world vnto the time of the law 28. qu. How sinne is said not to be imputed where there is no law 29. qu. How death is saide to haue raigned from Adam to Moses 30. qu. Of the meaning of these words which sinne not after the transgression of Adam 31. qu. How Adam is said to be the figure of him that was to come v. 14. 32. qu. Of the names and tearmes which the Apostle vseth in this comparison 33. qu. Of the comparison betweene Adam
things without any scruple of conscience giueth God thankes pro pastu largiore for his more plentifull feeding so he which eateth onely of some things yea of herbes giueth thankes also pro victu â—enuiore for his food though but slender as the wiseman preferreth a dinner of greene herbs with loue and eaten in the feare of God before a stalled oxe with hatred Prou. 15.17 7. But it will be obiected that this seemeth not to be a good argument he that eateth giueth God thankes therefore he eateth to the Lord for one may giue God thankes even when he eateth and drinketh to gluttonie and drunkennes the answear is that he which eateth doth well ex parte cibi on the behalfe of the meate which is sanctified by giuing of thanks as the Apostle saith 1. Tim. 4.8 that euerie creature is sanctified by the word of God and prayer But if any doe exceede in eating and drinking the fault is not in the meate as though he did eate any vncleane thing but in the person that eateth Quest. 15. 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 Here are diuerse necessarie points to be considered for the solution of this question for if this doctrine of S. Paul were vniversall and generall that one should not regard what an other doth but euerie man should be left vnto himselfe and that it were not lawfull to censure any ones doings then many wicked persons should goe vncontrolled and doe what they lift wherefore these considerations are here necessarie 1. of what things the Apostle entreateth 2. and of what manner of iudgement 3. of what persons he speaketh 4. in what time 5. in what manner these things were done 6. and to what ende 1. Concerning the things he speaketh not of things in their owne nature good or euill directly forbiddeÌ„ or commanded but of things indifferent in themselues and such as sometime were commanded in the lawe as abstinence from some kind of meate obseruing of dayes so Chrysostome well noteth sed cum de dogmatis illi sermo est c. but when the Apostle speaketh of points of doctrine he is in an other tune whosoeuer shall teach otherwise c. is accursed Galat. 10. 2. The iudgement and iudging one of an other which the Apostle speaketh against is not so much the iudgment of the thing which may be done with charitable moderation as of the person whom we must not take vpon vs to censure condemne in such things Beza 3. The Apostle speaketh not of obstinate and refractorie persons for to such S. Paul would not haue giuen place at all for though he caused Timothie to be circumcised for feare of offending the weake Act. 16.1 yet would he not circumcise Titus least he should haue yeilded to the obstinate and peruerse in iudgement Galat. 2.3 so Chrysostome saith novella erat adbuc Romanorum fides the faith of the Romanes was but yet young and neophytorum in gratiam ista disserit he disputeth thus for their sakes which were newely planted in 4. The time also must be considered nondum tempus erat it was not yet time Chrysostome so we are to distinguish of three times the one vnder the lawe when all these things were necessarie to be obserued and kept of the Iewes an other vnder the Gospel published to the world when all Iudaicall rites were as vnlawfull then there was tempus intermedium a time betweene both when after Christ was ascended the commonwealth of the Israelites was yet standing and Evangelium tanquam in cunabulis the Gospell was as in the cradle it was requisite that some thing should be yeelded to the infirmitie of the Iewes for a while 5. The maner was this these things were obserued sine opinione necessitatis meriti without opinion of necessitie or merit Osi. and Calv. well distinguisheth here between obseruatio the obseruation it selfe opinio the opinion conceiued thereof which is superstitious the other the Apostle tolerateth for a time in the weake in respect of their infirmitie but in the epistle to the Colossians c. 2. Gal. c. 4. c. 5. he condemneth them which retained the ceremonies of the lawe with an opinion of necessitie for Christ should profit them nothing Gal. â— â— which were so superstitiously addicted to the legall rites and ceremonies 6. The ende also maketh a great difference for these eating or not eating discerning meates or not discerning did both to the glorie of God but they which either sought their owne glorie as among the Galathians that sought to get disciples vnto them c. 4.17 and to make a faire shewe in the flesh c. 6.2 were not at all to be borne with so likewise the Popish festivals which are dedicated vnto the honour of Saints and not of God are not within the compasse of the Apostles rule here Gualter Quest. 16. Of the coherence of these words none of vs liueth to himselfe v. 7. c. 1. Chrysostome thinketh that this saying is applyed onely to the weake that it is impossible that God should contemne them but that in convenient time ista correcturus sit he will amend those things and confirme them because they liue and die vnto him and so there should be reference to the 4. ver God is able to make him stand 2. Some will haue it a confirmation of the former verse why all our actions should be directed to the glorie of God because he is our Lord and Master Hyper. Martyr 3. Tolet maketh it an other reason of that saying v. 5. that euerie one should abound in his owne conscience and not examine an others doings 4. Gualter will haue it to be a reason taken from the generall ende of man he was created vnto the glorie of God and his we are therefore all our actions must be referred to his glorie and then he addeth non haerendum in cibis that we should not insist in meats but seeke whether in our meates or in any thing else to please God 5. But it is rather a newe argument to prooue the thing in question that one should not iudge or condemne an other because they are the Lords seruants and so it answeareth to the 4. v. he standeth or falleth to his owne Master Beza Gryneus Faius and so he giueth the same reason of the second instance concerning the observing or not observing of dayes as he did of the other particular before touching eating or not eating Quest. 17. How we are saide to liue vnto the Lord. 1. Origen vnderstandeth it of the spirituall life vnto righteousnes and death vnto sinne so we liue vnto God because novitas vitae c. Christo reputatur the newnes of life is imputed vnto Christ it is not of our selues and à Christo sumit mortis exemplum euery one from Christ taketh his example of dying who died first vnto sinne But in this sense to liue and die should