〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 2. Thess. 1.6 dwelleth in you but if any haue not the Spirit of Christ the same is not his 10 And if Christ be in you the bodie is dead because of sinne but the Spirit is life because of righteousnes for righteousnes sake B.G. 11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies by his spirit because of his Spirit V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to a genitiue case rather signifieth by that dwelleth in you 12 Therefore brethren we are debters not to the flesh to liue after the flesh 13 For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie flesh L. by the Spirit ye shall liue 14 For as many as are led driuen V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit they are the sonnes of God 15 For ye haue not receiued the spirit of bondage againe vnto feare but ye haue receiued the spirit of adoption of Sonnes S. of the Sonnes of God L. add whereby wherein L. we crie Abba father 16 The same spirit beareth witnesse with our spirit that we are the sonnes of God 17 If we be sonnes children G. we are also heires euen the heires of God and ioynt heires heires annexed G. partakers of the inheritance of S. coheires Be. V. with Christ if so be we suffer together with him that we may be also glorified together with him 18 For I count that the afflictions of this present time are not answerable or meete V. Be. S. worthie L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie beeing construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather taken in the first sense to the glorie which shall be reuealed vnto vs. 19 For the earnest expectation B. fervent desire G. expecting with lifting vp the head Be. or fastening of the eyes S. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of the creature the created world Be. waiteth when the sonnes of God should be reuealed 20 Because the creature the created world Be. is subiect to vanitie not of it owne will but by reason of him which hath made it subiect subdued it vnder hope G.B. but these words vnder hope are better referred to the next verse B. S. 21 Vnder hope that the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God 22 For we knowe that euerie creature the world created Be. all the creatures S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth together or sigheth and trauaileth in paine together with vs vnto this present 23 And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh groane L. V. mourne B. in our selues waiting for the adoption of the sonnes of God L. ad euen the redemption of the bodie 24 For we are saued by hope but hope that is seene is not hope for that which one seeth why not how G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he hope for 25 But if we hope for that we see not we doe with patience abide it expect it Be. 26 Likewise the spirit also helpeth our infirmities for this what we should pray for as we ought we knowe not but the spirit it selfe maketh intercession maketh request L.G. with sighes groanes B.S.V. which cannot be expressed 27 But he that searcheth the hearts knoweth what is the meaning sense Be. vnderstanding S. desire L. affection V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense meaning of the spirit for he maketh intercession for the Saints according to God that is according to his will S. G. according to his pleasure B. 28 Also we knowe that to those which loue God all things work together God helpeth them in euerie thing S. ad for the best vnto good Gr. euen vnto them which are called of his purpose predestinate to be called S. called to be Saints ad of his purpose L. 29 For those whom he knewe before he also predestinate to be like fashioned or conformable to the image of his sonne that he might be the first borne among many brethren 30 Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified 31 What shall we then say to these things if God be for vs on our side B. G. who can be against vs 32 Who spared not his owne Sonne but gaue him vp for vs all how shall he not also with him giue vs all things 33 Who shall lay any thing to the charge or put in any accusation against Be. of Gods chosen it is God that iustifieth 34 Who is he that condemneth who shall condemne det G. it is Christ which is dead or rather which is risen againe who is at the right hand of God and maketh intercession B. Be. L. maketh request G. for vs. 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or the sword 36 As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter 37 Neuerthelesse in all these things we are more then conquerors we doe ouercome L. S.V.B. but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then simply to ouercome thorough him that loued vs. 38. For I am perswaded am certaine V. B. that neither death nor life nor Angels nor principalities nor powers not things present nor things to come nor strength ad L. 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. 2. The Argument Method and Parts In this Chapter the Apostle concluding the doctrine of iustification remooueth and taketh away the impediments 1. the reliques remainder of sinne in the sonnes of God doe not hinder their iustification to v. 17.2 neither are their afflictions an impediment which he exhorteth them by diuerse reasons patiently to suffer to v. 31.3 then he concludeth with the certaintie of saluation in the elect v. 31. to the end 1. The first impediment that the reliques of sinne which remaine in the seruants of Christ whereof the Apostle gaue instance in himselfe in the former Chapter doe not hinder their saluation he taketh away but with a double limitation if they be in Christ and doe not walke after the flesh both which are propounded v. 1. and afterward amplified and handled more at large The first limitation he setteth forth 1. by the fruites and effects of the spirit in the faithfull in freeing them from sinne and so from death and condemnation whereof he giueth instance in himselfe v. 2. from the end of Christs incarnation and death which was to destroie sinne and fulfill righteousnesse which the law could
afterward not before Pareus 3. And although men are so led by the spirit as that they followe his direction willingly yet they followe also necessarily this leading and moouing of the spirit is effectuall and cannot be resisted Melancth yet this taketh not away the libertie of the will in it selfe like as a blind man followeth his leader willingly though it be not free for him to goe which way he will the will of man remaineth free in it selfe as when one is set in two wayes he may take which he will yet by an accident the will may notwithstanding it is free in it selfe be determined and limited certainely to one thing as a blinde man by his leader is directed to take one certaine way so the spirit of God directeth and guideth the will vnto that which is good and the corruption of our nature to that which is euill 4. Chrysostome here further noteth that it is not said they which liue by the spirit and Theophylact they which haue receiued the spirit but they which are lead by the spirit to shew that the spirit must be the guide and ruler of our life quemadmodum navigij nauclerus as the Pilot is of the ship and the rider of the horse hereby then is expressed the continuall actiuitie and operation of the spirit in vs. 5. And this similitude may be taken either from those which are guided and directed as the blind man in the way or from them which wanting strength of their owne are borne and carried of others and so we are both wayes lead by the spirit for we neither can see the way vnto that which is good vnlesse the spirit direct vs neither haue we power and strength to followe it vnlesse the spirit drawe vs. Quest. 15. What is vnderstood by the spirit of bondage 1. Not the euill spirit namely Sathan by whom they are lead which walke after the flesh as Augustine vpon this place for the Apostle speaketh not of two diuerse spirits but diuerse effects of one and the same spirit working feare and bondage by the lawe and freedome by the Gospell 2. Neither yet is this spirit the soule of man which sometime is in the seruitude of sinne sometime it enioyeth the libertie of the spirit for v. 16. the Apostle maketh a manifest difference betweene this spirit and our spirit 3. Nor yet is this spirit not the holy Ghost but the lawe so called because it was giuen by the spirit as Chrysost. for euen the fathers vnder the law had the spirit of God as shall be shewed in the next question 4. But by the spirit the holy Ghost is signified which by the lawe worketh feare by the Gospell confidence and assurance Quest. 16. Whether the fathers vnder the lawe had onely the spirit of seruitude 1. Chrysostome hath here many strange assertions of the people of the Iewes that liued vnder the lawe as 1. Spiritum sanctum non acceperant c. the people of the Iewes had not receiued the holy spirit the lawe is called spirituall so also the manna which they did eate and the rocke whereof they dranke are called spirituall quia supra naturam perfecta erant they were perfect aboue nature And to make this his assertion good he saith that they opere tenus continebantur were restrained onely by the lawe from the outward act we from the verie inward thoughts they onely vsed corporall purgations and had a promise onely of temporall blessings as of a land that flowed with milke and honie Contra. 1. The Scripture euidently testifieth that Moses and the rest of the Prophets were endued with the spirit of God and it is said of Saul the spirit of God departed from him then he had it before and seeing they receiued Christ when they did eate manna and drinke of the rocke they had also his spirit for without Christs spirit they could not spiritually eate or drinke Christ. 2. and that the lawe of Moses restrained not the outward act onely but the heart and affections our Blessed Sauiour sheweth Matth. 5. where he deliuereth not a newe exposition of the lawe but he doth cleare it from the corrupt glosses of the Iewes 3. and though they had many more carnall rites then we haue yet euen in those externall ceremonies spirituall graces were represented as the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 4. yea and vnder those temporall promises they looked for celestiall as the Apostle sheweth that they sought an heauenly countrey Heb. 11.16 2. Some thinke that here two diuerse states are not compared together of the fathers that liued vnder the lawe and of vs that are vnder the gospell but onely two diuerse degrees of our conversion as first by the lawe we are made to knowe our selues and thereby terrified and afterward we finde Evangelicall comfort by faith in Christ Martyr and so M. Calvin thinketh that the things themselues the ministerie and operation of the lawe and of the Gospell are here set one against an other rather then the persons 3. But here is both an opposition of the persons and things together as Origen doth illustrate this place by that Galat. 4. where they which were vnder the lawe are likened vnto children which were vnder tutors and gouernors and we in the Gospell are like the heire that is come to age and hath no more neede of tutors but yet our state is not set as opposite to theirs as though they had onely the spirit of bondage onely they differ in degrees for they also had the spirit of Christ but not in that euident and conspicuous manner which we haue Pareus And here we may deuide the Iewes into 3. sorts some were altogether carnall which had no knowledge of Christ such onely had the spirit of bondage some were perfect and spirituall as Moses and the Prophets who had the spirit of Christ though for the time they serued vnder ceremonies some were weake yet hauing knowledge of the Messiah they receiued also of his spirit though not in the same degree with the other Martyr Quest. 17. Of the diuerse kinds of feare v. 15. Ye haue not receiued the spirit of bondage to feare 1. There are two kinds of feare a seruile feare when one is mooued onely by the feare of punishment and so kept in awe and obedience and there is filialis timor a filiall feare such as is in children when one feareth to offend God not so much because of punishment as because he findeth the Lord gracious and good vnto him of this feare the Prophet speaketh when he saith the feare of God endureth for euer of the other S. Iohn perfect loue excelleth feare Angustine thus resembleth these two kind of feares the seruile feare is like as an adulterous woman is afraid of her husband least he should come and finde her in her wickednesse the other feare is seene in a chast wife who feareth to offend her husband least he should depart
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
him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
his delight and ioying in good in his inner man but he is captiued by the lawe of his members vnto sinne v. 22.23 The issue is this first he desireth and expecteth to be deliuered from this spirituall bondage and captiuitie ver 24. secondly he giueth thanks for this freedome in Christ that he is not yet wholly captiued vnto sinne but in his spirit he serueth the lawe of God 3. The questions and doubts discussed Quest. 1. How the law is said to haue dominion ouer a man as long as he liueth 1. We must here distinguish betweene these two cessare legem the law to cease and dominionem legis cessare the dominion of the law to cease Theodoret thinketh that the Apostle treateth of the ceasing of the law so also Gorrhan but that the law is not ceased the Apostle sheweth afterward giuing an instance in one of the commandements Thou shalt not lust but the dominion of the law is ceased which serued to condemne but we are vnder grace which hath deliuered vs from the bondage of the law Tolet. annot 1. 2. By the lawe 1. neither with Sedulius doe we vnderstand the lawe of nature for he speaketh vnto the Iewes that knewe the lawe whereas the lawe of nature was knowne also vnto the Gentiles 2. neither with Ambrose by the lawe doe we meane the Gospel for we are not dead vnto this lawe as the Apostle saith v. 4. we are dead to the law 3. neither is the lawe of the members here vnderstood as Origen which is alwaies euill rebelling against the lawe of the word but the lawe which the Apostle here speaketh of is holy and good ver 12. 4. nor yet doe we vnderstand the ciuill lawe of the Romanes to whom the Apostle doth write as knowing their owne lawes as Haymo and Lyranus indifferently vnderstandeth Lex Mosaica vel Civilis the Mosaicall or Ciuill lawe 5. The Apostle then maketh mention of the morall law of Moses as is euident by that instance which afterward he bringeth in of that commandement Thou shalt not couet Tolet. Mart. Pareus 3. These words while he liveth are diuersly interpreted 1. some referre it to the law as long as the lawe liveth or remaineth so Origen Ambrose Erasmus and Origen addeth this reason because the man is afterward resembled to the lawe who beeing dead the woman is free but this reason sheweth that it must be referred rather to the man then the law 2. and so indeede it is more fitly said of the man while he liueth then of the lawe and in grammaticall construction it is better referred to the nearer word then the further off Beza 3. some doe ioyne it vnto man which word because in the Greeke signifieth both sexes Chrysostome thinketh that the death of both is insinuated for if the woman be free when her husband is dead much more when she is dead also but then this verse should be confounded in sense with that which followeth whereas the Apostle speaketh first in generall of the lawe which onely beareth rule ouer a man while he liueth and then of the particular lawe of matrimonie 4. some thinke that these words while he or it liueth are indifferently referred either to the lawe or man for both we are said to be dead to the lawe v. 4. and the lawe also is said to be dead v. 6. Mart. but it is better ioyned with man as the nearest word 4. Tolet thinketh that the Apostle speaketh not here generally of the law of Moses but of the particular law of matrimonie annot 4. but as is before shewed it is better to vnderstand the Apostle to speake generally here of the law which bindeth a man onely while he liueth and so we are dead in Christ and no longer bound to the law and then he doth illustrate the same by the particular law of marriage the law was as the man or rather sinne that receiued strength by the law we as the wife the law beeing dead in Christ in respect of the bondage thereof we are free Pareus 2. Quest. Whether the woman be simply free if the man be once dead v. 3. If the man be dead she is free Lyranus giueth this note that if the man should chance to die and yet be raised againe as some were the woman were not bound in that case to receiue the man as her husband nisi de condecentia but in decencie onely and supervenienti novo consensu by a new consent and contract Pererius affirmeth the same and giueth instance of Lazarus that if any should rise againe as he did non futuram vxorem eius quae ante fuerat she should not be his wife that was before but vpon a new contract Contra. Though this be but a curious and vnnecessarie question yet because the occasion is ministred by them it shall not be amisse herein to examine the truth Indeede when we shall rise againe to an immortall state as in the generall resurrection neither the man shall be bound to the wife nor the wife to the husband because they shall neither marrie nor be giuen in marriage but when any is miraculously raised againe to the mortall state and condition of this life the case is otherwise as may appeare by these reasons 1. Other coniunctions which are not so neare as betweene the father or mother and the children doe not cease neither are extinct by such a temporall death as it is saide Heb. 11.35 The women receiued their dead raised to life that is the mothers acknowledged their children raised againe as the widow of Sarepta and the Shunamite had their sonnes restored vnto them againe beeing dead the one by the Prophet Elias the other by the Prophet Elisha the question is whether those children so raised were freed from the obedience of their parents I thinke not no more is the wife in that case freed from her husband because the coniunction is nearer betweene the man and wife as Gen. 2.24 Therefore shall a man leaue his father and mother and cleaue to his wife 2. When the Sadduces put the question to Christ of a woman that was married to seuen brethren whose wife she should be in the resurrection our Sauiour answered them not that the woman was free from them all by death but because that in the resurrection they neither marrie not are married but are as the Angels in heauen Matth. 22.30 So then the reason why they are free after death is not simply because they are dead but because they shall rise to an incorruptible state and not returne from death againe to their former mortall condition 3. Pererius himselfe confesseth that if one that is baptized or hath receiued orders should be raised from death he should not neede to be baptized or consecrated againe because those Sacraments do imprint in the soule an indeleble character so doth not matrimonie But this may serue as an argument against his conceit that matrimonie in this case shall no more be iterated
their employments about things of the world Theodoret and Ambrose doe vnderstand part to be spoken of the sensible and visible creatures vnto the 22. v. where because the Apostle addeth a terme of vniuersalitie euery creature groneth here they also include the Angels who as they are said to reioyce ouer them that repent so they are greeued at the vngodly But Augustine reiecteth this interpretation vpon this reason because the Apostle saith that the creature is subiect to vanitie and shall be deliuered from the bondage of corruption and groneth which things de excellentibus illis virtutibus credere nefas est to beleeue of those excellent vertues and powers were a wicked thing yet Augustine endeth with a quaere whether these things may in any good sense be vnderstood of the Angels as they doe helpe our infirmitie and so may be said to be like affected with vs Augustine in hanc epistol numer 50. But Thomas absolutely refuseth this interpretation vpon this reason because in the next world the Saints shall be like the Angels and therefore the Angels cannot in any sense be said to be subiect to vanitie or to grone seeing we when we shall be like the Angels shall be exempted and free from all such things 3. A third exposition there is by the creature to vnderstand man and either the righteous and iust man onely or man in generall both righteous and vnrighteous the first sense followeth Gregorie nolens seruit mutabilitati corruptionis he against his will is subiect to this mutable and corruptable estate wayting with patience vntill the time come when he shall be deliuered from the bondage of corruption Greg. lib. 4. moral whom Caietanus and Catharinus follow So also Hugo Card. Gorrhan But the Apostle saying afterward and not onely the creature but we also which haue the first fruits of the spirit doe sigh in our selues so that the Apostle distinguisheth the creature wherof he speaketh from the sonnes of God which haue the first fruits of the spirit neither will it satisfie to say that the Apostle maketh two degrees of righteous and iust men one that hath attained a more excellent degree which haue receiued the first fruits of the spirit and are called the sonnes of God such as the Apostles were the other which are not so perfect yet they also shall be deliuered from the bondage of corruption as well as the other Haymo for the Apostle by the Sonnes of God generally vnderstandeth all the faithfull so many as shall be heires of saluation as he inferreth v. 17. If children then also heires 4. Augustine vnderstandeth by euerie creature man in generall that partaketh with the nature of euerie creature he hath vnderstanding with the Angels sense with bruit beasts and hath a vegetatiue life with plants and man as he is taken naturally shall be deliuered from the bondage of corruption that is such as doe not yet beleeue shall be called to the faith and they shall also be the sonnes of God to this purpose Augustine lib. 83. quest c. reuealing of the sonnes of God as the Apostle saith here of the creature v. 19. 5. The most generall and receiued interpretation is by the creature to vnderstand corporalia irrationalia things corporall vnreasonable comprehending the heauen and stars with the earth together with living creatures of all sorts trees and plants Thus Ambrose vpon this place epist. ad Horontion to him consent M. Calvin interpreting this place depecudibus plantis of beasts and plants with other creatures so also Pet. Martyr Faius Pererius But this exception may be taken against this sense because the bruit creatures which now onely serue for our necessarie vse shall not be partakers of the glorie of the Sonnes of God there shall then be no vse of them probabile est abolendas esse it is probable that they shall be abolished 6. Therefore it remaineth that we vnderstand here by the creature onely in animata insensata the things without life and sense as the heauens and elements and the earth with the things therein Chrysostome so Oecumenius also vnderstandeth sensu carentem creaturum the creature that wanteth sense so Beza saith that by the creature is signified mundi machina coelesti elementari regione constans the frame of the world consisting of the celestiall and elementarie region so also Rollach Bucanus loc 37. quest 8. Pareus seemeth also to include the bruit beasts yet he thinketh they shall be abolished Tolet also vnderstandeth sensibiles vniversi partes the sensible parts of the whole world the heauens the starres the elements and earth of the same opinion with Chrysostome are Ireneus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat And in this sense all things will agree that these creatures are subiect to vanitie and doe as it were groane vnder the bondage of corruption and shall be restored to the glorious libertie of the sonnes of God the onely doubt is because afterward v. 22. the Apostle addeth a particle of vniuersalitie euerie creature and so it should seeme that the Apostle excludeth no creatures at all But why the Apostle there saith euerie creature shall be shewed qu. 33. following Quest. 28. Of the servitude of corruption whereunto the creature is subiect and wherefore 1. Their observation is somewhat curious that take this to be the vanitie and mutabilitie to the which the heauens are subiect because whereas in the beginning the Sunne was to keepe his course in the equinoctiall onely for then there should haue beene a continuall spring and indifferent temper without either parching heate or pinching cold now the Sonne hath changed his course and runneth in the oblique circle of the Zodiake c. But this is not so for seeing the Sunne and Moone were appointed in the creation to distinguish the seasons and times of the yeare this could not be if the Sunne in following the declining circle of the Zodiake by approaching and remoouing did not make some inequalitie of daies and difference of seasons Faius 2. Chrysostome sheweth how the earth is now cursed to bring forth thistles and the heauens also shall waxe old as doth a garment Psal. 102. and shall be changed into a better mould whereunto further may be added that the Sunne and Moone haue their eclipses the skie is cast ouer with clouds the starres with euill influences doe infect the ayre the ayre is oftentimes vnholsome and pestiferous the earth is stricken with barrennes and becommeth vnfruitfull Pareus adde hereunto that demonstration of the Preacher Eccles. 1. how he giueth instance of the vanitie of all things in the Sunne that riseth and setteth and runneth about where he beganne the winds goe in a circuite from the South to North and thither againe so the riuers runne into the Sea and out of the Sea to their springs and fountaines againe And thus the creatures are in continuall labour as Elihu saith to Iob c. 37.11 He maketh the clouds to labour or he
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌ„t of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâ—r complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for â—â— hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.