Commentary on Romans
4. This pravity of the mind is here described, 1. by the subject, in the very mind, not in the sense, as the Latin translator: the word is 〈 in non-Latin alphabet 〉 , which signifieth the very judgment and understanding, both theoreticall, and practical, they err both in their judgment and conscience: as the Apostle saith, Tit. 1.15. their minds and consciences are defiled. 2. the material part wherein this reprobate disposition of the mind consisteth, is more distinctly shown, Ephe. 4.18. where the Apostle imputeth to the Gentiles, vanity of mind, their judgment and understanding was corrupt, then their cogitations were darkness, their reason and thoughts were obscured, and their hearts were hardened: that is, their wills and affections. 3. the causes are expressed: the meritorius cause, is their rejecting of God: they regarded not to know God: they rejected God, and he rejecteth them: where there is a fit allusion in the words: for it is said of them, 〈 in non-Latin alphabet 〉 , they approved not to know God, so they are delivered up 〈 in non-Latin alphabet 〉 , into a reprobate mind, Pareus. The efficient cause, not of their reprobate mind, but of giving them up to a reprobate mind, is God, who as a just judge doth deliver them to this punishment, Gryneus. 4. Then follow the effects of their reprobate mind, to do things not convenient, that which was forbidden both by divine and human laws, Haymo.
5. But here it is to be considered, that God is not said to be author or worker of their reprobate mind: but of the delivering of them up to a reprobate mind, Faius. not that their mind began now to be wicked and evil, which was not so before: but God finding their mind evil and lewd, doth deliver them over, that is to themselves, first, in withholding his grace, then unto Satan, to work his will in them, Gryneus: and not only to, but God by his just judgment doth secretly so work and dispose, even in the hearts of the wicked, that all things do tend still to their further hardening, Aretius.
6. This reprobate mind or corrupt and depraved judgment is of two sorts, either in general, when things that are evil, and unlawful, are judged to be good and commendable: and in particular, when as the affection is misled in some particular act to do that, which generally the judgment condemneth, as to steal, to commit adultery: the Gentiles failed in both these, for some of them judged many things to be lawful, which were evil, as to commit fornication, to steal: But most of them failed in particular, committing those things, which in their general judgment they allowed not, Tolet.
Quest. 71. General observations out of the Catalogue of the sins of the heathen, reckoned up by the Apostle, ver. 29.30.
1. As before the Apostle touched those sins of unrighteousness, which the Gentiles committed against themselves, in their mutual defiling, so now he rehearseth such sins as were perpetrated against others, Rareus. 2. And in that he saith, full of all unrighteousness, this happened unto them, propter aversionem à Deo, because they had now forsaken and turned aside from God: therefore they fell into all evil, Lyranus. for as the fear of God is the fountain of all righteousness, so incredulity, and want of the faith and fear of God, is the beginning of all iniquity. 3. Origen seemeth to make this the cause, why they were given over to a reprobate mind, because they were full of all unrighteousness, and the Latin interpreter, referreth it to the word, delivered up: that they being full of all unrighteousness were delivered up: but then nothing should have remained afterward, to show their reprobate mind in, if they had been full of all iniquity before: this then is rather a proof of their reprobate mind, by such fruits and effects, as followed, Tolet. Eras. Beza. 4. Thus the Apostle setteth down their faults in particular, vt apertius accuset, that he might accuse them more plainly, gloss. ordinar. 5. But this further is to be observed, that the Apostle in this catologue of their sins, sub alijs personis omnem sermonem producit, doth frame his speech as under other persons, not directly accusing the Romans, but showing what they were, under the general view of the sins of the heathen. 6. Now the Apostle saith, they were full of all unrighteousness, showing a difference between the Gentiles, that were given over unto all iniquity, and such as believed, who may sometime fail in these sins, but are not full fraught with them, Mart. 7. And though all among the Gentiles were not alike guilty of these sins, yet an imputation is laid upon all the Gentiles for these reasons. 1. because the number was small of those which carried themselves more civilly, and therefore they were not to be counted in so great a multitude. 2. though some bridled their corrupt nature, yet they were naturally given to these sins, as well as others: as Socrates being noted by a certain Physiognomer, that took upon him to conjecture by his countenance of his disposition, that he was given to incontinency, answered, that by nature he was so, but that he had corrected the euilnesse of his nature by Philosophy, Gwalther. 3. the Apostle doth not only rip up the sins of the Gentiles in fact, but such as were committed in the mind, as malice, envy, that they which were not detected of outward and gross sins, yet might find themselves guilty of the other, Hyperius. 4. And though all these sins are not found in everyone, yet alicuius ex illis conscij omnes, all men are guilty of someone of them, Calvin.
Quest. 72. Of the order observed by the Apostle in this particular enumeration of the sins of the Gentiles.
1. Hugo Cardinal. thus scanneth the number: that whereas here are rehearsed 21. sins in all of the heathen, he would thus distinguish them, that there are seven capital sins, and each of them is three ways committed, cord, ore, opere, in the heart, mouth, and work: and so the number of 7. being multiplied by three, we shall have the just summo of one and twenty in all: But having propounded this division, he there leaveth it, not being able to assign everyone of these particular sins to one of these kinds.
2. Gorrham doth thus more distinctly distribute these several kinds: first the Apostle setteth these sins down in general, full of all unrighteousness: then in particular, first the sins of transgression, then of omission, from these words disobedient to parents, to the end.
The sins of transgression, are 1. in fact. 2. in word, whisperers. 3. then both in word and deed, doers of wrong, &c. v. 30.
The sins of transgression in fact are seen, 1. in inferring some temporal damage, either in the affection, as malice, or evilness: or in the effect, either concerning carnal pleasure, as fornication, or worldly profit, covetousness, or some other notable wrong, which is called wickedness. 2. or in personal damage, which is done to ones person, which beginneth in the heart, that is envy, and is finished in murder. 3. then followeth spiritual damage or hurt, which consisteth in deceit, which is threefold, in open debate, in secret craft, and in the sinister opinion of the mind, in taking all in the worst part.
2. In word men transgress either against men, in private whispering, or open backebiting: or against God, in hating him, or speaking evil of him.
3. Then follow the transgressions, partly in word, partly in deed. 1. in detracting and dishonoring of others, doers of wrong, or contumelious. 2. in preferring themselves before others, proud. 3. in despising of others, boasters. 4. in corrupting of others, inventors of evil things.
Next are the sins of omission. 1. in respect of superiors both in rebellion to parents; they are disobedient: then they are unwise, in refusing their parents instruction: and so became incomposite, disorderly without any government. 2. or in respect of all: where there are three sins: first they are without natural affection: secondly, sine faedere societatis, without fidelity, or society: they can never be appeased: thirdly, sine miserecordia comp • ssionis, without compassion, they are merciless.
3. But I rather think with Calvin, that it is too curious, to observe such order in the enumeration of the Gentiles sins, which the Apostle intended not, but only to accumulate together, the manifold corruptions, that reigned among the heathen: setting down every sin, not in any certain method, but as it came unto his mind: yet if these particular sins be sorted out to their several kinds, we shall find, that these transgressions are against all the precepts of the second table, Pareus.
Quest. 73. Of the particular sins of the Gentiles here 〈◊〉 rehearsed by the Apostle.
1. First is set down the general to all the particulars following 〈 in non-Latin alphabet 〉 , unrighteousness, which is 〈 in non-Latin alphabet 〉 , the transgression of the Law, 1. John. 3.4. some interpret it, full omni peccati, of all sin, Gorrham. but that is too general, it signifieth rather all such injustice, quod coniungitur cum iuiuria proximi, which is joined with the wrong of our neighbor, Calvin: some thus distinguish between iniquity and sin, the first is referred to the euilnes of the mind, the other to the outward execution in the body.
2. The first special sin is 〈 in non-Latin alphabet 〉 , fornication: the vulgar Latin placeth next, 〈 in non-Latin alphabet 〉 , malitia, maliciousness, and so Beza following his ancient Greek copy: and he thinketh it to be another general word comprehending all the particulars following: But the most Greek copies, and the Syrian translation, make it the fourth particular sin, next to covetousness, to Vatab. Mart. Gryneus, Geneuens. Gwalther, with others: the Greek word 〈 in non-Latin alphabet 〉 , is derived of 〈 in non-Latin alphabet 〉 , perneo, to sell, because such do make sale of their bodies and prostitute them for gain, Gryneus: the Latin word fornicatio, fornication, is derived a fornicibus, of the vaulted houses where such strumpets used to prostitute themselves, Haymo. By fornication is understood, omnis vsus praeter legitimum connubium, any carnal use beside lawful marriage, gloss. interlin. all uncleanness and impurity of the body, Calvin. And for two reasons, is this one kind named rather then adultery: 1. quia ex leuiori granius evincitur, &c. because by the less sin the greater is convinced, Ambrose: if fornication be a sin, adultery is much more, Martyr. 2. And because fornication was held to be no offense among the Gentiles, therefore the Apostle especially nameth it: for even Solon, which was counted one of the wisest men among the Grecians, did use to buy harlots for the young men: and among the Carthaginians it was a common use, for the virgins before their marriage, to prostitute themselves publicly in the Temple of Venus, that they might bring a dowry with them by that filthy lucre, home to their husbands, Gwalther.
3. 〈 in non-Latin alphabet 〉 , wickedness, studium improbo agendi, a study or desire to do mischief, Pareus: the Syrian translator readeth amaritudinem, bitterness: some versutiam, craft or subtlety, Vatab. which is interpreted to be a settled purpose or endeavor to do hurt, Gennad, ex Oecumenio. Beza his conjecture is, that this word 〈 in non-Latin alphabet 〉 , came into the text, because of the near affinity that it hath with 〈 in non-Latin alphabet 〉 , for his ancient copy hath it not: But I prefer herein Piscators conjecture, that thinketh the Apostle of purpose put these words together, that had some allusion the one to the other: as 〈 in non-Latin alphabet 〉 .
4. 〈 in non-Latin alphabet 〉 , covetousness, which is the desire of having much, though it be with wrong unto others: and so is the word derived of 〈 in non-Latin alphabet 〉 , having much, Mart. some refer it not only to the desire of wealth, but of carnal pleasure, Haymo. but this was touched before under the word fornication: the Romans know by woeful experience what a mischief covetousness brought with it, for this was the cause of the wars between Caesar and Pompey, and between Augustus, Lepidus, and Antony: Gwalther. it comprehendeth, omnes, furti & imposturae species, all the kinds of theft and other impostures, Bucer. which are transgressions against the 8. precept.
5. 〈 in non-Latin alphabet 〉 nequitia, maliciousness, it sometime is taken generally, as it is opposed unto virtue: but here it rather signifieth, inclinationem ad deteriora, a general inclination unto 〈◊〉 Tolet. some take it for the sin of spiritual sloth, when one is weary of well doing, Mart. But I prefer the former sense, that thereby is signified a general inclination to evil: and especially ad luxum & libidinem, to excess, riot, and wantonness, Erasm. as they which are given to drunkenness, are used to blasphemy, railing, fithie communication, and such like, Gwalther.
6. Full of 〈 in non-Latin alphabet 〉 , envy: the Apostle changeth here his form of speech, both because of the elegance of the Greek tongue, and for that these sins following are special transgressions against our neighbor: envy hath a double passion: for an envious man would not have another to be that which he is, seeing another in better case then himself, it grieveth him that he is not so to: this difference there is between envy and zeal, that is taken always in the worst part, so is not the other, for there may be both a good, and bad zeal, Haymo: and commonly men do envy those whom they cannot otherwise hurt, for if they could, they would soon take them out of the way, Bucer.
7. 〈 in non-Latin alphabet 〉 , murder is the next, which is set next after envy, as the mother thereof: for Cain first hated and envied Abel before he killed him, Mart. the Latin interpretet readeth in the plural, murders, because there are two kinds of murder, one in will and purpose, the other in act: but in the original the word is put in the singular, yet thereby all kinds of murder are understood: which is committed diverse ways. 1. in heart, everyone, that hateth his brother is a manslayer, 1. John. 3. 2. in giving counsel or using persuasion, so the Jews are said to have killed Christ, James. 5.6. 3. by writing, as David killed Uriah. 4. by striking with the hand, as Joab killed Abner. 5. by taking away necessary things, such as the life should be maintained with: as he which withholdeth the poor man's covering wherein he should sleep: Exod. 22.27. 6. by not showing mercy in relieving, as the rich glutton refused to give the crumbs to poor Lazarus. 7. in not rescuing and delivering such as are unjustly oppressed: as the wise man saith, deliver them that are drawn to death, Prouerb. 24.11. Gorrham. yet all kind of killing is not here understood, unless it proceed of a corrupt affection, either of revenge, or a desire of gain: that putting to death which proceedeth of the execution of justice, is no sin, Bucer.
8. 〈 in non-Latin alphabet 〉 , contention, which is set next after murder, because it followeth upon murder, Mart. contention, Basil describeth thus, which for vain glory sake, facit vt alij similiter faciant, procureth others to do the like, re. bre. 66. Haymo thus, vbi non ration aliquid, &c. when anything is not defended and maintained with reason, but with a pertinancy of mind: gloss. ordinar. thus, est impugantio veritatis, it is an impugning of the truth by clamorous contention: against the which the Apostle speaketh, 1. Cor. 11.12. if any man lust to be contentious, we have no such custom, nor the Church of God.
9. 〈 in non-Latin alphabet 〉 , deceit: some take it for that special kind of deceit, which men use in undermining another's life, that whom they cannot overcome by strength, they supplant by treachery, as Joab did Abner, Mart. Basil defineth it exquisita diligentia ad insidiandum, a most exquisite diligence to lie in wait: But here it is taken generally for all kind of dissimulation and deceit: Calv. cum aliud simulatur, aliud agitur, when one thing is dissembled, another thing done, gloss. interlin. Haymo maketh this difference, between dolus, insidiae, frans, deceit, which is in the mind, lying in wait, which is in act, and craft, which is in the deceiving of mutual faith.
10. 〈 in non-Latin alphabet 〉 , churlishness, morositie: Basil defineth it to be latens in moribus vitium, a sin lurking in men's manners: Theophylact taketh it to be a kind of dissimulation: some take it for unthankfulness, gloss. Hugo. but it rather signifieth morositie, churlish behavior: which Aristotle taketh to be a vice in construing all in the worse part, so Beza, Gry • , Gualt. Plutarke did tax Herodotus for this, writing a book of the morositie of Herodotus: these five last rehearsed are offenses against the sixth precept, for they practice against the life and health of our neighbor, either secretly, as by envy, fraud, or openly, in murder, contention, or both ways, as in malignity, or morositie, Fareus.
11. The next is 〈 in non-Latin alphabet 〉 , a whisperer, such an one as secretly practiseth by carrying of tales to dissolve friendship, and sow enmity, and thinketh by such means to insinuate himself: such the wiseman speaketh of, c. 6.20. without wood the fire is quenched, and without a talebarer strife ceaseth: whisperers are enter amicos discordias seminantes, such as sow dissention among friends, gloss. interlin.
12. 〈 in non-Latin alphabet 〉 , a backebiter: he differeth from a whisperer, 1. in that he speaketh evil openly of another, the whisperer doth it privily, Theophyl. 2. nullius fa • ae parcunt, they spare no man's fame, but the other specially intendeth, to set strife between friends, Calv. 3. they differ in the end, the detractor or backebiter intendeth to separate friendship, the oher to hinder ones fame.
13. 〈 in non-Latin alphabet 〉 , is a hater of God, which some take both actively and passively, as Theophylact: for such, as both do hate God, and are haters of God: some take it passively, for such as are hated of God, as the Latin interpreter, and in this sense they think there is a relation to the former sins, of whispering and backebiting, that even for such sins they may incur damnation, and be hated of God: But Oecumenius saith well, that it is not the Apostles purpose, to show who were hated of God, but to set down the sins of the Gentiles: whereof this was one, that there were among them enemies to all religion, plain atheists, that had no list, to think, hear, or speak of God, Mart.
14. 〈 in non-Latin alphabet 〉 , one that is contumelious or injurious: Lyranus taketh it for one that is contumelious in words: so also Occumenius interpreteth them to be convitiatores, railers: but it is rather an injury offered both in word and deed: and that in a petulant and insolent manner: sedet in front, cord, & manu, this sin of contumely it hath the seat both in the heart, countenance, and in the hand, Pareus: it is that sin, quae homines paruifacit, which maketh no account of any: such were they which both reboked the Apostles and scourged them, Act. 4. Haymo: and such were the people of the old world, full of cruelty, Gen. 6.11. Eucer.
15. 〈 in non-Latin alphabet 〉 , he is the proud man, that preferreth himself before another in honor, riches, and such like, as Chrysostom saith, that superbia in animo est idem, quod in corpore tumor, pride in the mind, is the same, that a swelling is in the body, Gryneus.
16. 〈 in non-Latin alphabet 〉 , a boaster, a vain glorious man, that boasteth of that which he hath not: Theophylact thinketh that the first is pride against God, the other against men: But the true difference is, that the proud man boasteth of such things as he hath, the boaster, of that which he hath not, Oecume, such was that vain glorious Thraso in Terence, Pareus: this difference there is between 〈 in non-Latin alphabet 〉 . and 〈 in non-Latin alphabet 〉 , the first oftentat quod non est, boasteth of that which he hath not, the other dissimulat quod est, dissembleth, and hideth that which is, and indeed he hath, Erasm.
17. 〈 in non-Latin alphabet 〉 , an inventor of evil things: such as were not content with the old known sins, but still invented new: which showeth, that they sinned not of ignorance but of malice, Chrysost. Thophylact. these were of two sorts, for either nothing could be so well said, or done, but they would find some fault with it, or else they would find out some new devises themselves, tending either to mischief, or filthy pleasure, or such like. As Tiberius the Emperor did promise great rewards to such as could find out new Venereans and carnal pleasures, Gual. such also were Phaleris, and Sardanapalus, that made great promises to such as invented strange torments, or new pleasures, Bacer. in this number may be reckoned such as found out new impostures, in usury, traffic, and in law suites, Marlorat. And Basil thus in general describeth them, qui praeter vsitata mala, alia excogitant, &c. which beside the usual evils, do devise others, reg. brev. resp. 78.
18. Disobedient 〈 in non-Latin alphabet 〉 , to parents: for they which obey not God their heavenly father, it is no marvel if they are disobedient to their earthly Parents, Haymo. Aristolte showeth that children receive three benefits by their parents, causam essendi generando, causam vivendi educando, & causam discendi informando, they are the cause of their being by generation, the cause of their living by education, the cause of their learning by instruction, Gryneus: this is understood not only of natural, but of spiritual parents also, and of others in authortie, gloss. interlin. men are bound unto their natural parents, because they have from them their esse & nutrimentum, their being and nourishment, unto their spiritual, because they have of them their regimen & documenta, government and instruction, Lyranus. & here by the less sin of disobedience, are understood all other wrongs offered to parents, as in striking, and killing of them: which sins were common among the heathen, as may appear by so many laws of the Gentiles made against parricide: Gwalther. And even in these days this sin of disobedience to parents, is too common: for children grow stubborn, and will not be ruled by their parents, yea and they will presume to marry without their parents consent, Osiander.
19. Without understanding, 〈 in non-Latin alphabet 〉 : Lyranus. Gorrham do refer this unto the next sin before going: that herein they are unwise, because they do not give ear unto their parents: but it is more general: they are such as are not guided by reason, but are void of all judgment in their actions, being carried away with their preposterous and precipitate affections: such were Pharaoh, Saul, with others, that ran headlong into their own destruction: such were Catiline among the Romans, and of late one Thomas Monerarius, that took arms with a purpose to destroy all Princes, and that vile person of Munster, that made himself king of the Temple of God, Marlorat. And generally by the unwise, we understand such as are void of all judgment, both in divine and human things, Par.
20. Covenant breakers, 〈 in non-Latin alphabet 〉 , some read incompositos, Lat. Lyranus. Gorrh. Tolet. understanding such as are uncivil, and rude in their manners and behavior: Haymo calleth them lascivious and inordinate persons: But Theophylact, so Erasmus also and Beza take them better for such as would not stand unto their covenants and leagues: such an one was Lysander among the Lacedemonians, whose saying was, that children should be deceived with check stones, and men with oaths, Gwalther. The Olynthians were noted for breaking their truce and league with Philip king of Macedonia, Libanius argument. 1. Olynthias. The Carthaginians were common breakers and violaters of their saith: unto these may be adjoined all such as deny such things, as are committed to their trust, or do wast and consume them, or any other, which deceive that trust, which is reposed in them, Bucor.
21. Without natural affection, 〈 in non-Latin alphabet 〉 , some take it generally for such as are without all love or humanity, Lat. Tolet. Lyranus. as therefore the tribe of Dan did smite Lachis, because they had no society with any other people, Gorham. But specially is here signified the natural affection, as between parents and their children, husband and wife, kindred, country: the heathen were void cuen of such natural affection, Mart. Beza: as their stories are full of such examples of unnatural inhumanity, as Cambyses, Remus, Romulus, and such like, Gwalther, such was Cain, Ishmael, Esau, to their brethren: The Stoics among the heathen deprived a wise man of all affection, and so do the wicked Catabaptists among Christians, Bucer.
22. Such as can never be reconciled: 〈 in non-Latin alphabet 〉 , some read abs{que} faedere, without fidelity, Lat. such as break all truces and leagues: but they were noted before trucebreakers: Lyranus taketh them to be such as would hold no friendship with any, but such men were also spoken of before, loc. 10. they are therefore such as were implurable: that being once offended, would never be reconciled again, Mart. Pareus, with others: such was Saul that would by no means be appeased toward David, Marlorat.
23. Mercilesse, 〈 in non-Latin alphabet 〉 , such as had no bowels of compassion, neither pitied the miseries and calamities of others: as among the heathen, their cruel wars, and bloodshed, when they spared neither man, woman, nor children, and their bloody spectacles and swordplayes, when they delighted to see the blood of man shed before their face, were evident proofs hereof, Gwalther: Chrysostom thus distinguisheth these last four: they are coneuant breakers that keep no fidelity with the same kind, as man with man: they are without natural affection, which are unkind to their kindred: and such are 〈 in non-Latin alphabet 〉 , which break civil leagues: and the last includeth mercy to be shown even unto enemies.
Quest. 74. Of the true reading of the last verse, v. 31. and the meaning thereof.
1. The vulgar Latin, which Lyranus followeth and Tolet, the Rhemists with other Romanists, read thus, when they knew the justice of God, understood not, that they which do such things, are worthy of death, &c. and this reading seemeth also Cyprian to follow, epistol. 68. But in the original these words, non intellexerunt, they understood not, are wanting, and are inserted beside the text: and they do also quite invert the sense of the text, for they make it a less thing to consent unto evil doers, and approve them, then to commit evil: not only they which do them, but also they which consent unto them, as the vulgar Latin text standeth: whereas the Apostle evidently maketh two degrees of sinners: they which commit evil, and those worse, which are patrons and favorers of evil. And so Chrysostom well expoundeth: showing how the Apostle, taketh away two pretexts and excuses of the Gentiles: one was their ignorance, which they could not pretend, because they knew by nature what the justice of God required: the other was their infirmity, but that they could not allege, seeing they did commit such things in fact: but approved also and commended the evil doers.
2. By the justice of God, 〈 in non-Latin alphabet 〉 , is here understood not the moral law which the Gentiles had not, but the iudiciarie justice of God in punishing of sin: for so 〈 in non-Latin alphabet 〉 is defined, iniusti facti corectio, a correcting of that which is unjustly or unlawfully done: Michael Ephesus in ethic. Aristot. lib. 5. c. 7. The Gentiles knew this justice of God in punishing of sin, both by the light of nature, by the testimony of their own conscience, and by the examples of God's justice shown in the world: Pareus: Even Draco, which appointed death for all offenses, was taught by the law of nature, that all sin deserved death. Mart. So Abimelech and Pharaoh knew by the light of nature, that marriage was not to be violated, and therefore they caused Sarah to be restored to Abraham. Gwalther.
3. By death here is understood any kind of punishment, tending to the ruin and destruction of the offender, Pareus: yea also the Gentiles had some knowledge of everlasting punishment: for they had an opinion of hell, as Virgil showeth, lib. 6. Aenead. as they promised the pleasant Elysian fields after death unto well doers: Plato. lib. 10. de repub. Cicero. in some. Scipton.
75. Quest. What a dangerous thing it is to be a favorer and procurer of sin in others.
1. The vulgar Latin, reading thus, not only they which do such things (are worthy of death) but they which consent unto them that do, and Lyranus, Toletus, with others, do think, that here to consent with sinners, is put as the less: that no not the consenters only were free, but were worthy of death: But it is rather expressed as an higher degree of sin: as Theophylact saith, quod{que} deterius est, and that which is worse, they gave assent unto those which do evil: so also Erasmus, Osiander, Pererius, with others.
2. The word 〈 in non-Latin alphabet 〉 , signifieth not an assent only, but an approbation, and patronage, as Beza and Pareus read, patrocinantur, they give patronage: but Piscator rather useth the word applaudunt, because to applaud and approve, is more then patronize: for one may be a patron of that upon some occasion, which he doth not altogether approve.
3. The heathen generally were guilty hereof, in defending and maintaining publicly even those things, which by the light of nature, they knew to be evil: as idolatry, fornication, and such like: when Alexander had killed Clitus his friend, and was stricken in conscience for the same, he had miserable comforters applied unto him, Anaxarchus, Aristander, Callisthenes, which were all but patrons of his sin, and made him worse: the first as an Epicure told him, that all was lawful which Princes did: the second being a Stoike, referred all to fate and destiny: the third used moral and civil persuasions: but none of them shown him the greatness of his sin. Gryneus.
4. Of these favorers there are two kinds: some do afford their help, and assistance to evil doers: some, hold their peace, when they should reprove. And there is a double kind of reproof or correction: fraterna correctio, brotherly correction, unto the which all are bound, but not always, sed pro debito tempore & loco, but in due time and place: there is correctio punitionis, correction by way of punishment, unto the which all superiors are bound, and at all times, as they shall see it to make best for the amendment of sinners. Lyr. But both these kind of corrections were much neglected among the heathen.
5. Now, of these there were three sorts, some might commit sin in themselves, and yet not consent unto it in others, and these were worthy of death: some might give consent, in not punishing sin in others, though they did it not themselves, and these also were worthy of death: and some did both practice it in their own person, and favor it in others; and these were worthy of double death. Haymo.
76. Quest. How one may be accessory to an others sin.
This may be done diverse ways: 1. they which command others to do evil, as Saul bid Doeg fall upon the innocent Priests, 1. Sam. 22. are guilty of others sins. 2. They which are ready to obey such wicked commandments, as Joab upon David's letter caused Uriah to be killed: and the same Joab also was David's instrument to number the people, though be misliked it himself. 3. They which give counsel, or any kind of help or assistance to the evil: for which cause Jehoshaphat was reproved of the Prophet Jehu, because he aided the idolatrous king of Israel in battle: and here they also are included, which do promote unworthy and unmeet persons to office: and therefore S. Paul chargeth Timothy to lay hands suddenly on none, neither to be partaker of other sins, 1. Tim. 5.4. They which commend the wicked in their evil doing, and so extenuate their sin: as Psal. 10.5. the wicked man is said to bless the covetous. 5. They which by any sign in word or deed seem to give consent unto the sins of others, as Saul kept their garments which stoned Stephen, and to gave consent unto his death. 6. They which are partakers with others in their sin, and part stakes with them: as Psal. 50.18. When thou seest a these thou runnest with him, and art paraker with the adulterer. 7. They which do not rebuke and correct others, when it is in their power: which was the sin of Hell, who used too much connivence and forbearance toward his sons, 1. Sam. 2.8. They which give entertainment unto the wicked, as unto thieves, robbers, strumpets, and such like. 9. Such as conceal and keep secret others sins, whereby their heart is hardened, and so they continue in their sin, Hyper.
Quest. 77. Whether all the Gentiles were guilty of these sins which are here rehearsed by the Apostle.
Many among the Gentiles in respect of the rest, were men of civil life, and gave example of diverse moral virtues: such among the Grecians were Aristides, Phacion, Socrates, among the Romans, the Scipioes, Catoes, with others: But yet none of them are exempted out of the Apostles reprehension: 1. because none of them were free from the most of these sins, though they were not guilty of all. 2. they wanted true faith, and therefore their virtues were but speciosa peccata, goodly sins. 3. And in respect of their natural corrup • disposition, even the best of them were inclined unto all these sins, saving that the Lord bridled in some of them the corruption and badness of their nature, that there might be some order and government among the heathen: otherwise their common wealths would soon have come to confusion. 4. And those which gave any good example among the heathen, were so few, that they are not to be named among the rest, Peter Martyr.
4. Places of doctrine.
v. 1. Paul a servant of Jesus Christ. Christ's service is perfect freedom: there are three kinds of service: 1. the service of God, which is either general belonging to all Christians, which is the service of their profession, whereof the Apostle speaketh, Rom. 6.19. or special, which is in that vocation, to the which any are called: whereof see Matth. 25.14. Luk. 12.43. 2. Civil service, which may very well stand with the service of God: see 1. Cor. 7.11. 3. there is the service of sin, Rom. 8.16. and service to please men, Gal. 1.10. and this service is contrary to the service of God. Pareus.
Called to be an Apostle. There are two kinds of calling: one is unto salvation, the other is to some office in this life. The first is either external, which is general to all by the light of nature, and knowledge of the creatures: especial, by the preaching of the word: or internal by the inward working of God's spirit, which is peculiar to the elect. The calling to some function in this life, is either private, as of men, to their several vocations: or public, which is either Civil, of Magistrates in the time of peace, leaders and Captains in the time of war: or Ecclesiastical, which is either immediate from God, as of the Prophets and Apostles: or mediate by men, which is either ordinary, such as is the ordination of Bishops and Ministers now: or extraordinary by lot, as was the election of Matthias, Act. 1.
To be an Apostle. There is a threefold difference between Apostles and other Pastors. 1. They were immediately called of Christ: the other mediately are appointed by men, 2. in respect of their doctrine and writings, both the authority thereof, they are free from error, and are part of the Canonical Scripture: but so are not the doctrine and writings of the other, they must be subject to the writings of the Apostles: as also their doctrine was confirmed and ratified by miracles. Mart. 3. in their authority and office, the Apostles were not tied unto any place, but were sent to preach to the whole world: but Pastors now have their particular and special Churches. Pareus.
Set apart. God the father set apart Paul to be an Apostle, Gal. 1.1. and Jesus Christ, Act. 9. and the holy Ghost, Act. 13.2. these three then are one God: for it belongeth only unto God to send Prophets, and Apostles, and Pastors to his Church: therefore all such are condemned, whom the Lord hath not sent. Ierem. 14.15.
Gospel of God: which is afterward verse. 16. and chap. 15.19. and in other places called the Gospel of Christ: which is an evident testimony of Christ's eternal Godhead. Pareus.
v. 2. Which he had promised before, &c. Concerning the Gospel of Christ, 1. Euangelium, the Evangel, signifieth a joyful message of the grace of Christ: 2. though the Gospel be diverse in circumstance; for there is Gospel promised by the Prophets, and the Gospel performed by Christ's coming, yet it is one and the same in substance: 3. the efficient and author thereof is God, it is called the Gospel of God: the material cause is Jesus Christ, God and man: the formal, the declaration and manifestation of him to be the Son of God, v. 4. the end, is to salvation, v. 16. the effects, obedience to the faith, v. 5.
v. 3. concerning his Son: here the person of Christ is described to be both God and man: Man as he was borne of the seed of David: and he was also declared to be the Son of God. Piscator.
According to the flesh. In that the Son of God is said to be made of the seed of David after the flesh, it showeth against the Nestorian heretics, that there are not two Sons but one Son, the same both God and man: and that according to the flesh he was made, there the property of his natures is still reserved; against the Eutychians, and Suenkefeldians, which destroyed the unity of Christ's human nature.
By reason of this union of the divine and human nature of Christ, that which was done in one of his natures, is ascribed to his whole person: and here we are to consider of a threefold communion of the properties of Christ's divine and human natures one unto the other. 1. some things are really common to both his whole person, and natures: as such things which belong to the office of the Redeemer, as to sanctify, quicken, glorify, to reign, to be adored: which things were performed in both his natures. 2. some things are communicated really to his whole person, which yet properly belong only to one of his natures: as Christ the Son of God in whole person is said to be made of the seed of David, but yet in respect only of his humanity; according to the flesh: these two communions there is no question made of. 3. a third communion there is devised by the Vbiquitaries, whereby they really communicate the properties of one nature to another: as the flesh of Christ by reason of the union of the Godhead, they call omnipotent, knowing all things, everywhere present. Pareus.
v. 8. I thank my God, &c. 1. Here two kinds of prayer are expressed, invocation, which is a requesting of some grace or benefit from God, and giving thanks for some benefit received. 2. the requisite things in prayer are here shown, 1. that our prayers must be made to God, not to any creature, I thank my God. 2. we must pray with confidence, my God. 3. by Christ our Mediator. 4. not for our selves only, but our brethren. Pareus.
v. 9. God is my witness. Hence the lawfulness of a lawful oath among Christians, is warranted by the Apostles example against the Anabaptists. Piscator.
v. 10. That by some means, &c. The Apostle then though he prayed for a prosperous journey, yet neglected not the means: against the Messalian heretics, who ascribed all unto prayer, and in the mean time would do nothing themselves.
Here also the doctrine of God's providence is to be considered, who many times worketh even by contrary means: for S. Paul his bonds and imprisonment, which might have seemed like to hinder his journey to Rome, yet were means to bring him thither by his appeal. Olevian.
v. 17. As it is written. The Apostles alleged Scripture, not to confirm their doctrine, for they were 〈 in non-Latin alphabet 〉 , of themselves worthy to be credited, but to show the consent of the Prophets for the confirmation of others: But the Pastors of the Church do now allege Scripture for warrant of their doctrine. Pareus.
v. 19. That which may be known of God. The knowledge of God is general, either internal by the light of nature: or external by the view of the creatures: or special, which is peculiar to the Church, which is either external, common to the whole visible Church, as by the preaching of his word: or internal, by the inward operation of the spirit, which is proper only to the Elect.
v. 23. They turned the glory of the incorruptible God to the similitude, &c. An idol is whatsoever being not God, is worshipped for God, either inwardly or outwardly: Idolatry is of two sorts: direct, or indirect: the first, when the creature is worshipped, the Creator being omitted: and it is of two sorts, internal, when men set up such an idol in their hearts: or external, when divine worship is given outwardly to a false god, as the heathen worshipped the Sun, Moon, and stars: or to the image of a false god: indirect idolatry, when the true God is worshipped, but not after a due manner, such as he hath prescribed: Pareus.
5. Places of controversy.
1. Controv. Against the Manichees, which refuse Moses and the Prophets.
v. 2. Which he had promised before by the Prophets. Out of this place August. lib. 5. cont. haeres. as he is cited by Beda, convinceth the Manichees: I (saith the Maniche) neither receive Moses not the Prophets, & quid ais de Apostolo Paulo, &c. what sayest thou then to the Apostle Paul, who in the beginning of his epistle to the Romans, thus writeth, Paul a servant, &c. put a part for the Gospel of God, which he had promised before by his Prophets, &c. then he inferreth thus, audis, quia evangelium per Apostolos non exhiberetur, • i ante per Prophet as promitteretur, you hear that the Gospel should not have been exhited by the Apostles, unless it had been promised before by the Prophets.
2. Controv. Against election by the foresight of works.
v. 1. Set apart for the Gospel of Christ. Origen, and Sedulius following him, think that Paul was separated in the counsel of God, and ordained to be the Apostle of the Gentiles, because God did foresee his merits, and labor, which he should take in the Gospel: the same is the opinion of the Rhemists, who affirm, that Christ doth not appoint any by his absolute election, without respect unto their works: annotat. Hebr. 5. sect. 9. But Tolet. a champion of their own, confuteth this position, by that place of S. Paul, Gal. 1.15. But when it pleased God, (which had separated me from my mothers womb, and called me by his grace,) to reveal his Son unto me: he ascribeth this his separation to the good pleasure and grace of God, not to any merit foreseen in himself. P. Martyr addeth further, that if election were grounded upon such foresight of works, it had not been so hard a matter to find out the reason, why the Lord electeth some, and not others: and the Apostle needed not thus to have stopped the mouths of those, which complain of God's righteousness, O man who art thou, which pleadest against God, &c. And the Apostle in the same place evidently saith, It is not in him that willeth, or in him that runneth, but in God that showeth mercy. This doctrine of the free grace of God in electing his servants, hath a double use: 1. to make them confident and bold, that seeing they are elected of God, nothing can hinder or overturn their election, whatsoever befalleth them in this life: 2. as also to humble them, that they should not ascribe their election to any works of their own, but to the mere grace of God.
3. Controv. Against the Nestorians and Vbiquitaries.
v. 3. Made of the seed of David according to the flesh. The Son of God, not the Son of man, is said to be made of the seed of David, and yet with this limitation, according to his flesh, that is, his human nature: where first the heresy of the Nestorians is confuted, who denied that Marie was 〈 in non-Latin alphabet 〉 , the mother of God: seeing the Apostle doth evidently affirm, that the Son of God was made of the seed of David: so that because of the union of the two natures, the human and divine in one person, that is ascribed to the whole person, which is proper but unto one of his natures: as the Son of God is said to be borne and become man, and to have died for us: and so the Son of man is said to have descended from heaven, the Son of man which is in heaven, John. 3.13. which was only true of his divine nature, yet is spoken of his whole person, which there receiveth denomination of his human nature. 2. Beside, as the Nestorians admit no communication at all of the properties, which belong to each nature, but do so divide and distinguish the natures, as if they made two persons; so the Vbiquitaries make a confused commixtion and community, really attributing to one nature, that which is proper to the other, as though to ascribe anything to the whole person, were secundum vtram{que} neturam tribuere, according unto both natures to attribute it: because Christ's deity is everywhere, and it is true of Christ's whole person, that homo Christus, the man Christ is everywhere: yet it followeth not that his humanity should be everywhere: so then we conclude against the Nestorians, that Christus totus non dimiàtus, that Christ whole not half, was made of the seed of David; and against the other, that yet non secundum totum sus, not according unto his whole nature, but his humanity only.
4. Controv. Against the heresy of one Georgius Eniedinus, a Samosatenian heretic in Transylvania.
v. 3. According to the flesh: whereas we understand this place of the Apostle of the two generations of Christ, his human, in that he is said to be made of the seed of David after the flesh, his divine, in that he was declared to be the Son of God touching the spirit of sanctification: this forenamed heretic affirmeth, that Christ is said to be made of the seed of David in respect of his carnal generation, which is vulgar and common to all, and that he is by his spiritual nativity the Son of God, as other faithful are. Eniedin. expl. loc. p. 226.
1. Concerning the first part of his wicked assertion, that this clause according to the flesh, doth here signify the vulgar and common kind of nativity, he would prove it by the like places: as, Rom. 9.3. he calleth the Jews his kinsmen according to the flesh: and 1. Cor. 10.18. Israel after the flesh, &c.
Contra. 1. It is not true, that this clause, according to the flesh, (no not in these places given in instance) doth show the common and vulgar generation: but there is implied a difference and distinction between, kindred according to the flesh, and in the spirit: and of Israel after the flesh, and Israel after the spirit: for otherwise in respect of their common nativity all Israel was after the flesh: whereas some were the children of Abraham after the flesh, some were the children of promise, Rom. 9.8. 2. The miraculous and singular birth of Christ is not insinuated only by these words, according to the flesh. but in that he is said to be made, not borne, for the word is 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , it showeth the extraordinary making of his flesh, as the Apostle saith in the same phrase, Galat. 4.4. that he was made of a woman. And this is of purpose observed by diverse of the fathers, to set forth the miraculous conception of Christ: as by Tertullian. lib. in praxeam. Iren. lib. 3. c. 32. adverse. haeres. Vigilius in Eutychet. l. 5. August. l. 2. de Trin. c. 5. whereby is convinced the heresy of Hebian revived by this Transilvanian, that Christ's flesh was conceived by human seed.
2. He thus objecteth concerning the other generation of Christ. 1. that every faithful man likewise hath two natiuities, one according to the flesh, another according to the spirit:as John. 1.13. which are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God: Isaac is said to be borne according to the spirit, Rom. 9.8. yet hereupon it followeth not, that they had two natures, divine and human.
Contra. There is great difference between the two generations of the faithful, and of Christ: 1. for when they are said to be borne of the flesh and of the spirit, not two natures are thereby signified, but two beginnings of their diverse births: but Christ is man according to his own flesh, and declared to be the Son of God, according to his own sanctifying spirit: he is not said to be borne of the spirit, but to be declared to be the Son of God according to the spirit: which showeth not a diverse generation only, but a diverse nature. 3. other faithful are the Sons of God by adoption and grace, Rom. 8.15. Ye have received the spirit of adoption, whereby we cry, Abba, Father: But Christ is the true natural Son of God: John. 1.18. The only begotten Son, which is in the bosom of his father: Heb. 1.3. The brightness of his glory, and the ingraued form of his person.
2. Object. Christ is no otherwise the Son of God, then because the Father sanctified him, and sent him into the world: John. 10.36. Say ye of him, whom the Father hath sanctified into the world, thou blasphemest, because I said I am the Son of God? And thus others also are the Sons of God, because they are sanctified by his spirit.
Contra. Christ maketh not his sanctification a cause of his Sonneship, but he reasoneth from the effects, which are set forth by an argument from the less to the greater: that if the Scripture calleth civil Magistrates the Sons of God, in respect of their office; much more may Christ call himself the Son of God, whom the Father had sanctified to be the Redeemer of the world, and to be the chief governor thereof.
3. Object. By the spirit of sanctification, the divine nature of Christ cannot be signified: for Christ is thereby sanctified, but that which sanctifieth, is diverse frō that which is sanctified and the Apostle giveth this to be the cause of Christ's being the Son of God, namely his resurrection: But his divine nature rather should be the cause, if it were here signified.
Contra. 1. It is true that which sanctifieth is diverse from that which is sanctified • and Christ's human nature, which is sanctified, is diverse from his divine, which sanctifieth. 2. neither is the resurrection given as a cause of his being the Son of God, but of his manifesting to be the Son: there is one cause of the being of a thing, another of the manifestation. ex Paraeo.
5. Controv. Against the Marcionites, that Christ had a true body.
v. 3. Made of the seed of David. Then the Marcionites heresy is hereby convinced, which imagine Christ to have an invisible body, that could not be seen or touched, though it were present: from whose heresy they much differ not, which include the body of Christ in the sacrament, under the forms of bread and wine, neither giving unto it place, nor disposition of parts, nor making it visible or palpable: their heresy also is noted, that affirm Christ to have brought his body down from heaven with him: or to have passed through his mothers womb, as water through a conduit: for he was made of the seed of David. Gryneus.
6. Controv. Against the Apollinarists, that Christ had no human soul.
v. 3. Made of the seed of David. If Christ had a true human body, made with parts, organs, and instruments, of life and sense, as other men have, then it followeth also that he was endued with an human soul: which though it be not here comprehended under the name of flesh, yet it followeth by necessary consequence, that having an human body, he likewise received of God a reasonable soul: as he himself saith, Matth. 26.38. My soul is heavy unto death: his divine spirit was not subject to grief or heaviness. This overthroweth the heresy of the Apollinarists, which denied Christ to have an human soul, but affirmed, that his flesh was animated by his divine nature.
7. Controv. That the Roman faith is not the same now, which was commended by the Apostle.
v. 8. Your faith is published through the whole world. Pererius among other commendations of the Roman faith, allegeth this, That the Roman Church hath kept inviolablely the faith once received by the Apostles, and therefore the fathers, Irenaeus, Tertullian, Opsatus, by this argument used to confute heretics, because they dissented from the faith of the Church of Rome. The Rhemists also allege diverse testimonies of the fathers in the commendation of the Roman faith, as of Cyprian, who saith, whose faith was praised, to whom misbeleefe can have no access, epist. 55. nu. 6. likewise Jerome, the Roman faith commended by the Apostles mouth, will receive no such deceits, nor can be changed possibly, though as Angel taught otherwise, being sensed by S. Paul's authority, adv. Ruffin. l. 3. c. 4.
Contra. 1. The meaning of these fathers is not, to give such privilege unto the Roman Church, as that it should never fail in faith: for Cyprian, though in error himself, chargeth Stephanus Bishop of Rome with error: and Jerome showeth that Liberius Bishop of Rome fell into heresy: catalog. and he himself reproveth the custom of the Church of Rome; and preferreth the custom of the Catholic Church in all the world • Evagrio. 2. But they give this commendation of the Roman faith, which was commended by the Apostle, which while the Church of Rome held, as it did until those times, it could not possibly err. Now being fallen from that faith, more then any Christian Church in the world, it hath lost this commendation which S. Paul gave of the faith of the Romans: therefore as P. Martyr well saith, dolendae magis sunt vices Romana Ecclesia, &c. this change of the Church of Rome is much to be lamented, which being sometime so highly commended by the Apostle, is now become the seat of Antichrist: as at Jerusalem, Antioch, Alexandria, Constantinople, which were sometime famous Churches, the Mahometarie profession is now received: and the Christians that are there, are addicted to infinite superstitions.
8. Controv. That the Pope is not universal Bishop.
v. 5. By whom we have received grace and Apostleship, &c. among all the Gentiles: hence the Romanists may pretend the Popes universal Pastorship over all the world, because he succeedeth the Apostles.
Contra. 1. Other Bishops also as well as the Pope succeeded the Apostles, therefore they also may challenge as well as he, to be universal Bishops. 2. But neither they nor he do succeed the Apostles in their special calling to be Apostles, but in their general ministry in office, in being Pastors and Bishops. 3. The Pope challengeth to be Peters successor, not Paul's: but Peter was the Apostle of the circumcision, not of the uncircumcised Gentiles. 4. Gregory the 1. Bishop of Rome condemneth the title of universal Bishop, and thus wrote concerning John Patriarke of Constantinople, who affected that title, lib. 6. epist. 30. Ego fideliter dico, quia quisquis se vniuersalem sacerdotem vocat, vel vocari desidevat, in electione sua Antichristū praecurrit, &c. I speak confidently, that whosoever calleth himself universal Priest, or desireth to be so called, in his pride forerunneth Antichrist: likewise in the African Council it was thus decreed: the Bishop of the first Sea shall not be called the Prince of Praists, or the chief Priest, but only Bishop of the first Sea: Vniuersalis autem nec etiam Romanus pontifex appelletur, &c. But no not the Bishop of Rome shall be called Universal. distinct. 100. primae sedis.
Controv. 9. Against the Popish distinction, between 〈 in non-Latin alphabet 〉 , to worship, and 〈 in non-Latin alphabet 〉 , to serve, ver. 9. Whom I serve in my spirit.
1. The Romanists make this difference: they take the first to signify religious worship due only unto God, the other to betoken service which is given unto Saints and men, Bel. lib. 1. de Sanctor. beatitud. c. 12. Erasmus much dissenteth not, saving that he understandeth 〈 in non-Latin alphabet 〉 , to be worship, which is given Diuis aut Deo, to Saints or God.
Contra. That these words are indiffently taken for the same, is evident both by the Scripture, and profane writings. 1. as the Apostle here saith, 〈 in non-Latin alphabet 〉 , whom I worship, so in other places he useth the word, 〈 in non-Latin alphabet 〉 , to serve, Act. 10.19. Rom. 7.6. and 12.11. Ephes. 6.7. Philip. 2.22. Pareus. And as 〈 in non-Latin alphabet 〉 , to serve, is given unto God, so 〈 in non-Latin alphabet 〉 , which they would have only to signify to worship, is used of men: as in Leviticus 23.7. where it is said, thou shalt do no servile work, the words are, as the Septuag. translate, 〈 in non-Latin alphabet 〉 : likewise Deuter. 28.48. where it is said thou shalt serve thine enemies, the word is 〈 in non-Latin alphabet 〉 : 2. likewise these words are in foreign writers taken in the same sense, as Pet. Martyr showeth out of Soudas, that at the first, 〈 in non-Latin alphabet 〉 , was the same with 〈 in non-Latin alphabet 〉 , but that the first word afterward was taken to be of the same sense with 〈 in non-Latin alphabet 〉 , to worship: So also Xenophon lib. 3. Cyropaid. bringeth in the husband thus speaking unto Cyrus concerning his wife, that he had rather give his life, then she should serve, the word is 〈 in non-Latin alphabet 〉 : Beza also showeth the same out of Pindarus in Olymp. od. 1. 〈 in non-Latin alphabet 〉 , a reward for service: So that the vanity of this distinction sufficiently appeareth: the word 〈 in non-Latin alphabet 〉 , is derived of the particle 〈 in non-Latin alphabet 〉 , which is added for more vehemency, and the word 〈 in non-Latin alphabet 〉 , which signifieth to tremble: because it is the use of servants to be much afraid and tremble at the presence of their Masters: Erasmus. This diuise then will not serve their turn, to coin two kinds of religious service by this curious distinction, one peculiar unto God, the other unto Saints.
Controv. 10. That God only is spiritually to be served and worshipped.
v. 9. Whome I serve in the spirit: God only is so to be served, as our Blessed Savior saith, Matth. 4.10. thou shalt worship the Lord thy God, and him only shalt thou serve: Origen saith, lib. 1. in epist. ad Roman. Nos nullam creaturam, sed patrem, filium, & spiritum sanctum adoramus & colimus, we worship no creature but the father, Son, and holy Ghost, &c. Therefore if no creature is to be worshipped, much less an image, which is the work of man's hands: if not the living are to be adored, much less the dead. But here this objection will be moved, if no creature is to be worshipped how then do we adore Christ? Chrysostom answereth, Nemo veneraturus regem dicit illi exuas purpuram, &c. no man coming to do reverence to the king, saith put off thy robes: So Christ being clothed with our flesh, is worshipped in and with our humanity, which is united unto his Godhead in one person: yet the original and first cause of this adoration given unto Christ's humanity, proceedeth from his divine nature: adoration then being due unto the person of Christ, is yielded unto him both God and man, Martyr.
Controv. 11. Of the vain use of popish pilgrimages.
v. 13. That I might have some fruit: Paul desireth to see Rome, to the intent, that he might receive some fruit by them, and they by him: this was the ende of this his journey and peregrination: Much unlike herein were the pilgrimages which in times past, and now in many countries are made to Rome, Jerusalem, and other places: which are only of a superstitious meaning, to offer before some idol, and to perform their vows: But the end of the travail & coming together of Christians should be for their mutual edifying, Mar.
Controv. 12. None to be barred from the knowledge of God's 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 Gospel, the Romanists are evidently convinced of error, that will not admit their lay people generally to the reading of the Scripture: If the gospel of salvation must be communicated to all, then the Scriptures also, which contain the knowledge of salvation, should be common to all, Hyperius: the book •• the law was appointed to be read in the hearing of the people that they might learn and fear God, Deuter. 31.12. see more Synops. Centur. 1. error. 3.
Controv. 13. Against diverse heretical assertions of Socinus touching the justice of God.
v. 17. For by it the justice of God is revealed: because in this place the justice of God is taken for his benignity and mercy shown by Christ in the Gospel, Socinus, that blasphemous heretic, taketh occasion thus to broach his errors. 1. he saith, that justice being vndestood of God, is never in Scripture set opposite to God's mercy: but the contrary is evident, Psal 5.6. thou shalt destroy them that speak lies: here the Prophet speaketh of God's revenging justice: and in the next verse he compareth it with God's mercy, But I will come into thine house in the multitude of thy mercies. 2. he affirmeth, that, that which is opposed to God's mercy, is not called the justice of God, but wrath, indignation, severity: which is evidently refelled, v. 31. they knowing the justice of God, that they which commit such things are worthy of death: here the vengeance of God upon sinners, is called 〈 in non-Latin alphabet 〉 , justice. And yet more evidently, Psal. 145.17. the Lord is just in all his ways, and merciful in all his works, here the justice and mercy of God are compared together. 3. further he saith, that this justice of God, as it is set against his mercy, is of two sorts: there is one, whereby he punisheth the wicked and obstinate sinners, another, whereby he chasteneth even those, that are not altogether impenitent. But herein is his error, he maketh them two kinds of justice, which are but diverse degrees of one and the same justice: for when God showeth severity in punishing the wicked, therein he exerciseth his strict and rigorous justice: and when he chastiseth sometime his own children, for their amendment, he useth the same justice, but in another degree, tempering his justice, with mercy and favor, Pareus.
Controv. 14 Against inherent justice.
v. 17. The justice of God is revealed: the Rhemistes apply this place against imputative justice, alleging out of Augustine how it must be understood of that justice, not which God hath in himself, sed qua induit hominem, but wherewith he endueth man when he justifieth him.
Contra. 1. They do not well translate the word induit, which signifieth here not to endue, but to clothe with: and so man being justified by faith is clothed with Christ's righteousness: he is not justified by any inherent righteousness in himself, but by an imputed righteousness, Rom. 4.6. 2. And the Apostle doth expound himself, Rom. 3.22. showing that the justice of God is by the faith of Jesus: and Philip. 3.9. the Apostle renounceth his own righteousness, that he might have the righteousness of God through faith.
Controv. 15. That the Sacraments do not confer grace.
Kemnitius out of this place, v. 16. the Gospel is the power of God to salvation, inferreth, that the Sacraments do no otherwise justify then the word preached, that is, excitando fidem, by exciting and stirring up our faith: as in this sense, the Gospel is said to be God's power to salvation.
Bellarmine answereth, 1. that the Gospel is not here taken for the preaching of the Gospel, but for the history of the Gospel, as of Christ's incarnation, and passion: 2. if it be taken in the other sense, it followeth not because the preaching of the word justifieth only, by stirring up faith, that therefore the Sacraments justify the same way, Bellar. lib. 2. de effect. sacram. c. 11. ration. 4.
Contra. 1. The Apostle speaketh not only of the historical narration of the Gospel, but of preaching and publishing the same, as it appeareth both by the words before going, v. 15. I am ready to preach the Gospel to you that are at Rome: and by the words following, it is the power of God to salvation to every on that believeth: but they cannot believe unless they hear, neither can they hear without preaching. 2. the argument thus followeth from the greater to the less, if that which is more principal in the work of our salvation, do justify no otherwise then instrumentally, in stirring up faith, namely the preaching of the word, then that which is less principal, cannot justify more: but the word and preaching of the Gospel, is the more principal: for they beget faith, which the Sacraments only confirm and seal: therefore the Sacraments do not justify men, us by conferferring of grace by the work wrought.
Controv. 16. That faith only justifieth.
v. 17. The just by faith shall live: out of this place, where the very justice, life, and activity of the soul is ascribed to faith, we do conclude that a man is justified only by faith: for all is ascribed unto faith: Now the Romanists, seeing this place of the Apostle to be so pregnant for justification by faith only, seek diverse shifts, to obscure the truth of this testimony.
1. Costerus Euchirid. 170. saith, that these words, the just shall live by faith, have no other meaning but this, iustum secundum fidei norman vitam dirigere, that the just doth direct his life according to the rule of faith.
Contra. 1. He doth not place the words aright, for thus are the words to be joined together, the just by faith shall live, so that by faith, hath rather connection, with the first word, the just, then with the last, shall live. 2. the Apostle by life, here understandeth everlasting salvation, not our conversion here: as is said before, v. 16. that the Gospel is the power of God to salvation to everyone that believeth: faith then bringeth to everlasting salvation.
2. The Rhemists have this shift, that faith together with works must be here understood to justify: the Apostle saith not, the just shall live by faith only: to this purpose also Bellarmine, lib. 1. de iustificat. c. 20.
Contra. 1. If the whole life of the soul depended not upon faith, but partly upon faith, partly upon works: then it might as well be said, the just shall live by works: which were an absurd speech, and not far from blasphemy. 2. the Apostle c. 3.28. excludeth works, concluding that a man is justified by faith without the works of the law: then to live by faith, is to live only by faith, as we are justified only by faith without works. 3. Now although the just live by faith, and not by works, yet faith liveth by works: it must be a lively and effectual faith working by love, by the which the just man liveth: and not a dead faith.
3. Pererius here slyeth to their old distinction of justification: the first which is by faith, the second is perfected by works: so faith is said to justify a man, because it is exordium, fundamentum, radix iustificationis, the beginning, foundation, and root of justification, Perer. d • sput 8. in 1. ad Roman. sect. 46.
Contra. 1. That which he calleth the second justification, is properly, satisfaction, which is the fruit of justification: as the Apostle saith, Rom. 6.22. being now freed from sin, and made servants unto God, you have your fruit in holiness, and the end everlasting life: where the whole state of the faithful man is divided into these three parts, his justification and freedom from sin, which is by faith, the fruit of his justification which is holiness, and the ende or reward, which is everlasting life. 2. to live by faith, showeth that not the beginning but the perfection of our life is by faith, and by nothing but faith, as the Apostle saith, the justice of God is revealed from faith to faith: faith is the beginning and end of this justice: there is no time, wherein salvation is given unto any but by faith, as Thomas expoundeth: see before quest. 42.
4. Bellarmine hath another devise, he maketh this the meaning; the just shall live by faith, that is, ex fide patienter expectare, quae Deus promisit, by faith he doth patiently expect those things which God hath promised: So he would have it understood, rather of patient waiting and expecting, then of justifying. lib. 2. de effect. sacram. c. 9.
Contra. This patient expecting of God's promises is indeed a fruit of justifying faith, for it is the ground of things hoped for: and he that is justified by faith, hath this grace also of patient expectation: but to live by faith comprehendeth more. 2. and that by this phrase, to live by faith, the Apostle understandeth to be justified by faith, is evident Gal. 2.20. Thus I live, not I now, but Christ liveth in me, and in that I now live in the flesh, I live by the faith if the Son of God, &c. 3. And whereas Bellarmine further objecteth, that the Prophets meaning, from whom the Apostle taketh this saying, is none other, but to note their patience, that waited for the Lord's promises: it hath been shown before, qu. 44. that the Apostle keepeth the Prophets sense, and doth most fitly apply this sentence to justification by faith.
5. But the Romanists against justification by faith only, thus object. 1. It seemeth a very absurd thing, to make men believe, that they shall be justified by faith only, without either satisfaction for their sins, or the works of righteousness: by this means, nothing could be easier, then by faith to be saved. 2. And this doctrine will make men presumptuous, that they will care for no good works: and so there should be no more use either of precepts to exhort them unto the works of piety, nor of threatenings to terrify them from sin.
Contra. 1. Though that faith need no satisfaction for sin in our selves, nor good works as helping unto justification: yet it apprehendeth the satisfaction made by Christ's suffering for our sins: and works are also necessary as testimonies of our faith, though not as helps of our justification: neither is such a faith, lively and effectual so easy a thing, seeing man hath no power of himself to attain unto it, unless God do give it: and to believe in Christ, as a Christian ought, is found to be the hardest thing in the whole world. 2. Neither is this a doctrine of presumption, nor yet doth it make void, precepts and comminations: for faith though it require not works as causes and helps to salvation, yet it cannot be without them as fruits and effects: so that the law of faith establisheth the law of works: as the Apostle showeth, c. 3.31. do we then make the law of none effect through faith? God forbid, yea we establish the law. Pareus.
Controv. 17. How the Gospel is the power of God to salvation to everyone that believeth, v. 16.
This, and such like places, which ascribe justification and salvation to faith, as John. 3.16. that whosoever believeth in him, should not perish: Act. 13.39. by him everyone, that believeth is justified: Bellarmine would thus elude. 1. he saith, that these Scriptures must be understood negatively, that without faith none are justified: not that only by faith they are justified. 2. then by all are understood, all nations, that there is no difference between Jew, and Gentile, but that one common way to salvation is propounded to them all. 3. And it being applied to every particular man, the meaning is, that not faith of it self alone, but with other things, as hope, charity, justifieth, Bellar. lib. 1. de justify. c. 22.
Contra. 1. Yes these sayings hold affirmatively, that faith is sufficient unto salvation: for our Savior saith, John 5. he that believeth, &c. hath everlasting life, and is passed from death to life: that which giveth a man a present assurance, and real possession of everlasting life, is alone available to salvation. 2. True it is, that none of what nation soever are excluded, but everyone that believeth wheresoever, is justified: this confirmeth the doctrine of justification by faith, that there is no other way to salvation either for Jew or Gentile. 3. And if the Gospel be the power of God to salvation to everyone that believeth: then it followeth that everyone that believeth is saved, where else were the power of God to salvation, if it were not effectual to save? if then this power be in faith to salvation, if it could not save without the supply of other helps, this power should be turned into weakness: that which is powerful to salvation, is sufficient to salvation: God's power worketh perfectly it hath no want, nor requireth any help: but in faith is the power of God to salvation, Ergo, &c.
Controv. 18. Of the difference between the Law and the Gospel.
v. 18. The wrath of God is revealed from heaven against all ungodliness: Bellarmine hence inferreth, that comminations and terrors, are as proper and peculiar to the Gospel, as to the law, lib. 4. de iustificat. c. 2.
Contra. True it is, that the Gospel also hath many comminations against sinners: and as by the Gospel the righteousness of God is revealed from faith to faith, v. 17. so the wrath of God is also revealed thereby against all unrighteousness: but this is not the proper effect of the Gospel, but accidentally: for the Gospel by the unthankfulness of them which believe it not, being ordained for their salvation, is turned unto their condemnation: And whereas the Law in general condemneth all infidelity and unbelief, the Gospel peculiarly condemneth unbelief in Christ, Pareus. See further hereof, Synops. Centur. 4. er. 60.
Controv. 19. Whether by natural means the Gentiles might have attained to the knowledge of the only true God, without the special assistance of God's grace.
1. Bellarmine affirmeth the contrary, Deum esse, & vnum esse, cognosci posse lumine rationis abs{que} specially gratiae auxilio, that it may be known that God is, and that he is but one by the light of nature, without the special help of grace: and he insisteth upon this place of the Apostle, v. 20. thereout urging these two arguments. 1. because the Apostle saith, the invisible things of the world are seen not by revelation, but by creation. 2. and seeing the Gentiles are hereby made inexcusable, because they notwithstanding this natural knowledge of God, committed idolatry, it showeth, that they knew God by the creatures, or else they might have excused themselves by pretense of their ignorance, Bel. lib. 4. de grat. c. 2.
Contra. 1. Though we consent not to their opinion, who hold, that nothing at all can be known of God, without his special assistance: as Petrus ab Aliaco affirmeth in 1. sent. qu. 3. which opinion see before confuted, qu. 54. for many things touching the Godhead, as his goodness, wisdom, power, are seen in the creation. 2. yet it cannot be proved, that the Gentiles did, or could attain unto such a manifest knowledge of the only true God, only by the light of nature, without God's further assistance: And this is an evident argument hereof, because never any of the Gentiles, de facto, in fact did attain unto such knowledge of God by the light of nature. 3. And concerning the reasons urged: S. Paul showeth, that the invisible things of God were to be seen in the Creatures: not that the Gentiles did therein see them, but they might have seen them, if they had not been willfully blind: and they were made inexcusable, because they could not plead simple ignorance, but their own willfulness was the cause of their ignorance, which took from them all excuse: see hereof before, qu. 52.54.57. So that Augustine's resolution is good: that the creatures do indeed cry with a loud voice, ipse fecit nos, God made us, sed surdis canere, &c. but they thus speak unto deaf men, unless God show further mercy: see further Synops. Centur. 4. err. 38.
Controv. 20. Against some Philosophers, that the world is not eternal.
v. 20. The invisible things of God, to wit, his eternal power and Godhead are seen, &c. If God's eternity is seen by the works which he made, then that which is made is not eternal. 1. that which is made must have one by whom it was made: he then that made the world, was before the world: then as by the things made, the maker is found to be eternal; so the things made, which had a beginning, are concluded not to be eternal. 2. beside, where things are contrary one unto another, there is no eternity, now in the world there are things contrary, as actions, passions, generation, corruption: seeing then the world consisteth of corruptible partes, the whole must be also subject to corruption: Then is the opinion of Aristotle vain and false, that held the world to be eternal, and of Pliny, which calleth the world God, and of Hermeas the Stoike, that imagined a coeternitie of matter with God, whereof he made the world: ex Faio.
Controv. 21. Against the adoration, and setting up of images in Churches and places of prayer, ver. 23. they turned the glory of the incorruptible God to the s • imilitude of an image.
Though the use generally of all images be not condemned among Christians, as the Turks hold it unlawful to make the similitude of anything: for there may be a civil and historical use of pictures and images: yet it is dangerous to set them up in the public places of God's service, either to fall down and worship before them, as the Romanists do, or to retain them for a supposed ornament, as the Lutherans: The reasons against all such public use of imagery, are these.
1. It is the direct commandment of God, that he would have no image made to represent him by, Deut. 4.15. Take heed, that ye corrupt not yourselves, or make you a graven image or representation of any figure, whether it be male or female, the likeness of any beast, or the likeness of any feathered foul, &c. the same prohibition is expressed in the second commandment of the Moral Law, which is perpetual, and bindeth forever, Pare.
2. Herein pseudo-Christians do conform themselves to the Gentiles, by whom imagery was brought in, and herein they do oppose themselves to the decision of the Turks and Jews: for as the Gentiles did use the pictures and images of beasts, which they joined to their idols, so is it among the Romanists: as they make John the Baptist with a lamb in his lap, Vendeline with oxen, Antony with hogs, Eustachius with buckes and dogs, Gallus with a bear, Gertrude with mise, Martin and George upon horseback: These were the very superstitious fashions of the heathen, Gwalther.
3. Nay the very Gentiles at the first did a long time forbear the superstitious use of images: Plutarke writeth in the life of Numa Pompilius, that he would suffer no images to be in Churches, because he thought it not fit to make God like unto man, or any other thing, who is an invisible spirit: and so the Romans continued without images for the space 170. years: Varro also thus writeth hereof: that they which first brought in images, metum ciuitatibus ademerunt, & errorem addiderunt, did take away the fear and awe of the gods from cities, and brought in error: And if the first use had remained, castius dij obseruarentur, the gods should more chastely and sincerely have been worshipped still: to this purpose Augustine reporteth the words of Varro, lib. 4. de ciuit. dei. c. 31.
4. The daily offense and hindrance that cometh by images set up in the Churches showeth the inconueniencie of them: for they draw away men's minds from true devotion, and their eyes are first set to gaze upon such objects: therefore the Lacedemonians forbad, that any images should be set up in their Counsel house, least that by the sight thereof, their minds might be drawn away from the business of the commonwealth, which they came together to consult about: Augustine also giveth this reason, concion. 2. in Psal. 103. because by the very place some honor is given to images, when they are set up in Churches, Martyr.
5. The first that are found to have made account of images among Christians for any religious use, was Marcellina the companion of the heretic Carpocrates, who privately had the images of Christ, Paul, Homer, Pythagoras, which she used to burn incense unto: Augustine. lib. de haeres. ad Quodvult Deum: But among the ancient Christians the public use of images in places of prayer was condemned: Epiphanius coming to a Church in the diocese of the Bishop of Jerusalem, there seeing a picture in a clothe, caused it to be cut in pieces: and he writ an epistle unto the Bishop of Jerusalem, that he should not suffer any such thing to be done in his Churches: which epistle Jerome translated into Latin • , therein showing his consent with him: In the Elibetan Council, can. 36. it was decreed that no pictures should be made upon the walls of the Churches: Leo Isauricus had a Council at Constantinople, wherein images were condemned, yet after this they were restoared by Irene the Empresse, and Tharasuos patriarch of Constantinople in the 2. Nicene synod: And about the same time Carolus the great held a Council in Germany, where the decrees of the said Nicene synod were abrogated: ex Martyr.
Now on the contrary it will be thus objected for the use of images: 1. The Lord in diverse visions did show himself in certain representations, as Dan. 7. like an ancient man, and Matth. 3. the holy Ghost appeared in the likeness of a dove.
Answ. 1. That which God did grant unto certain persons, upon some certain and special occasions must not be drawn into a general rule: neither is it lawful to leave a general precept, unless some special prohibition can be shown, Pareus. 2. So the Lord in Scripture is likened unto a lion: they may as well infer thereupon, that they may so picture him, Gwalther. 3. And there is great difference, between the writing of Scripture, and a picture: for the Scripture speaking of such visions and representations, expoundeth it self, and showeth the meaning thereof: but a picture is dumb and idle: Martyr. 4. and though such visions may be historically represented, yet it followeth not, that they should be set up for any religious use, Faius.
2. Object. Many miracles have been done before images, as Eusebius maketh mention of a brazen image of Christ at Cesarea, and there was another image of a woman by, touching the hem of his garment: under the which grew an herb, that after it came up so high as the skirts of the image, had a sovereign power against all diseases.
Answer. 1. This image (the history being admitted) was not set up in any religious place, but openly in the city, as a monument of that miraculous work. 2. God might in the beginning of Christianity show such miracles, as Peters shadow healed the sick, for the confirmation of the Christian faith: which miracles are now ceased. 3. this miracle being admitted, yet even such images, when they are abused to idolatry, may notwithstanding be broken down: as the brazen serpent had a special virtue, to heal the biting of serpents in them that looked upon it, yet notwithstanding H • z. Isiah brake it down, when it began to be abused to superstition.
2. Object. God hath punished such as offered any contumelic or disgrace to such images, as being the signs of God: as Socrates writeth, lib. 7. tripartit. histor. how Julian removed the said image of Christ at Cesarea, and caused his own to be set up instead thereof, but it was cast down by lightening: and when the heathen had drawn the other image in disgrace round about the streets, the Christians took it up, and preserved it, &c.
Ans. 1. Images set up for such idolatrous and superstitious uses, are no signs of God: and therefore the honor given unto such is a contumelic and dishonor unto God: for the will of him that giveth honor is not the rule of honor, but of him that is honored. 2. yet even the disgrace and despite offered to such false signs of God, redoundeth sometime unto God, when they are done with an intention to dishonor God, Pareus : as Julian did disgrace that image upon his hatred to Christ, and therefore the Lord did therein show his power: see further against the adoration of images, Hexap. in Exod. c. 20. Command. 2. Controv. 4.
22. Controv. Of the corrupt reading of the vulgar Latin translation, v. 32.
The Latin translation thus standeth, Who, when they knew the justice of God, did not understand, that they which do such things, are wortie of death, not only they which do them, but they also which consent unto the doers, &c. whereas according to the original, the words are thus truly translated, The which knowing the justice of God, how that they which commit such things are worthy of death, not only do the same, but have pleasure in them, &c. B. or favor those that do them. So that the Latin translation faileth, 1. both in the words: for these words, did not understand, and they which do them, are not in the original: 2. as also in the sense: for according unto the Greek reading, the Apostle maketh it a more heinous thing to favor and patronize evil doers, then to be a doer of evil: but after the other reading, the latter is the greater: 3. beside after the vulgar Latin, the words include a contradiction: for when they knew the justice of God, how could they choose, but understand it: 4. Chrysostom, Oecumenius, Theophylact, do read and interpret this place according unto the Greek text.
Bellarmine here answereth: 1. that some Greek copies had had these word, 〈 in non-Latin alphabet 〉 they understood not: as appeareth in Origen's commentary, and Titlemannus affirmeth, that he had seen an ancient Greek copy with those words. 2. it is a greater sin to do evil, as to commit murder, then only to consent. 3. they might have a theorical knowledge, and yet fail in practice, and so not understand in effect. 4. Cyprian, Ambrose, Sedulius, Hayme, Anselm, do read here according to the vulgar Latin, so we may set one ancient writer against another: to this purpose Bellarm. lib. 3. de verb. Dei. c. 14.
Contra. 1. Though some Greek copies might have those words, yet the most, and the most ancient have them not: as is evident by the Greek commentaries: and the Syrian translator followeth the Greek text, as it is now extant. 2. The Apostle speaketh not of a bare consent unto evil, but of favoring, patronizing, and taking pleasure in them, which is more then to do evil: for this one may do of infirmity, the other proceedeth of a settled malice. 3. the understanding is in the judgment of the mind, not in the practice: and therefore to know a thing, and yet not to know or understand it, includes a contradiction. 4. the Greek authors and commentaries are more to be respected in this case, for the finding out of the best reading in the Greek, then the Latin writers.
23. Controv. Against the Popish distinction of venial and mortal sins.
v. 32. Worthie of death. Hence the Rhemists infer, that some sins are mortal, that is, worthy of damnation, some venial, that is, pardonable of their own nature, and not worthy of damnation.
Contra. 1. This distinction is contrary to the Scripture, which saith, the wages of sin is death, Rom. 6.23. no sin is excepted: and whosoever continueth not in all things written in the law, is under the curse, Gal. 3.10. And if any sin were venial in it own nature, it would follow, that Christ died not for all sins: for those sins, which are pardonable in themselves, need not Christ's pardon. 2. Indeed there are degrees of sin, and some are worthy of greater condemnation then others, and are more easily pardoned, yet in God's justice every sin deserveth death: which are through God's mercy made venial both the less and greater sins: so that one and the same sin may be mortal to the impenitent, and yet venial to the penitent believer.
6. Moral observations.
1. Observ. v. 1. Called to be an Apostle: none then must take upon them any Ecclesiastical function, but they which are thereunto called and appointed of God. Heb. 5.4.
2. Observ. v. 5. For obedience to the faith: the Lord straightly chargeth, that obedience should be given to the faith of his Son: whence are these sayings, Psal. 2.12. Kiss the Son. Matth. 17.5. Hear him: they then profess not the Gospel of Christ truly, who make only a show thereof in words, but deny obedience in deed.
3. Observ. v. 7. Grace to you and peace: this inward peace of conscience, is that peace which cannot be taken from us: all other things in the world are temporal, but the grace and favor of God, and this inward peace, ne morie ipsa abscinduntur, are not cut off by death it self: Chrysost. for this peace we ought all to labor, which Christ hath left unto us after another manner, then the world leaveth peace, John. 14.27.
4. Observ. v. 8. I give thanks, &c. for you all. This is true charity, to pray one for another, and to give thanks unto God for the graces bestowed upon others, as if they were conferred upon our selves: And as here the Apostle prayeth for the Church, so the Church prayeth for the Apostle S. Peter, Act. 12.5. the Pastor and people are hereby taught one to pray for another.
5. Observ. v. 12. That I might have consolation together with you. Herein the Apostles modesty appeareth, who taketh not himself to be so perfect, but that he might receive some comfort even by the faith of the Romans: Let no man therefore despise the gifts and graces of others: for everyone may profit by another: even as one member helpeth another.
7. Observ. v. 13. I have been letted hitherto. Seeing the purposes of holy men, as here this of S. Paul was hindered, it teachet us, that we should commend and commit all our purposes, and counsels to God's providence, and fatherly direction.
8. Observ. v. 17. The just shall live by faith. Hence Chrysostom inferreth, that men should take heed of curiosity, to know a reason of God's works: but they only must believe: As Abraham was not curious, when God bad him sacrifice his son, but he obeyed without any further reasoning, or disputation: But the Israelites, when they understood, that the Canaanites were as giants, because they saw no reason, or likelihood to overcome them, doubted, and so fell in the wilderness: so he concludeth, vides. quantum sit incredulitatis barathrum, you see what a dangerous downfall incredulity is, and what a safe defense faith is.
9. Observ. v. 24. Wherefore God gave them up to the lusts, &c. The Lord sometime gave the idolatrous Samaritans over to lions, 2. King. 17. but he giveth over these idolatrous Gentiles to their own hearts lusts, and vile affections: which did more tyranize over them, then lions and tygres: for when the body is given up to wild beasts, and deprived of life, nothing happeneth against the condition of our mortal nature: but when the mind is ruled by lust, and so the affection prevaileth against reason: this is monstrous, and unnatural. Perer. disputat. 20.
10. Observ. Which is to be blessed forever. We are taught by the example of the Apostle, when as we speak of the majesty of God, to break forth into his praise, as the Apostle doth here, and c. 9.5. 1. Tim. 1.17.
11. Observ. Chrysostom further observeth, that as God still remaineth blessed, though his glory were defaced by the idolaters, as much as in them lay: so likewise the members of Christ, when they are reviled and railed upon, are not thereby hurt: nonne vides adamanters cum percutitur, percutit iterū, like as the adamant, when it is smitten, it smiteth again, and leaveth a dint in the hammer that striketh it.
The second Chapter.
1. The text with the diverse readings.
THerefore thou art inexcusable, O man, ( O son of man. T. ) whosoever thou art, that judgest: ( thy neighbor. T. but this is not in the original) for wherein thou judgest another, L.T. ( in that, that thou judgest another, G. or in that wherein thou judgest another: but in the original it is, 〈 in non-Latin alphabet 〉 , for wherein: the antecedent is omitted) thou condemnest thyself: for thou that judgest, doest the same things: (not thou doest the same things which thou judgest. L. in the original it is 〈 in non-Latin alphabet 〉 , thou judging, that is, which judgest: the relative is referred to the person, not to the thing.)
2 But we know ( are sure, B. ) that the judgment of God is according to truth, against those V.B.T.Be. G. ( upon those, L. the preposition is 〈 in non-Latin alphabet 〉 , in, against) which commit such things.
3 And thinkest thou this, O thou man, that judgest them, which do such things, ( condemnest them, which &c. Be. but 〈 in non-Latin alphabet 〉 here used, signifieth properly to judge, 〈 in non-Latin alphabet 〉 , to condemn) that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness, L.V. A.B. (or benignity, gentleness, T. Be. rather then bountifulness, G. the word is 〈 in non-Latin alphabet 〉 ) and patience, and long sufferance, (or long animitie ) not knowing that the goodness (or benignity of God) leadeth thee (or bringeth thee, R. 〈 in non-Latin alphabet 〉 ) to repentance? (not to penance, R. 〈 in non-Latin alphabet 〉 signifieth rather repentance and change of the mind, then outward penance)
5 But thou, after thine hardness, and heart that cannot repent, dost treasure up unto thyself ( heapest up. L.B.G. gatherest to thyself, V. but the word properly signifieth to stoare or treasure up) wrath, in the day of wrath, V.A.L. (that is, against the day of wrath, Be. T.G. B. but in the original it is in the day ) and of the revelation T.A.L. ( declaration, G. B. the word is 〈 in non-Latin alphabet 〉 , revelation) of the just judgment of God:
6 Who will render to every man ( reward every man, B.G. but it is put in the original in the dative ) according to his works:
7 That is, to them, which by continuance in good works (or in well doing, B.G.V. but the word in the original, is good works: not according to patience in good works, L.R. for 〈 in non-Latin alphabet 〉 signifieth as well perseverance, and continuance, as patience: nor, which by perseverance seek the glory of good works, Be. good works is better referred to continuance) seek glory honor, and immortality, eternal life:
8 But unto them, that are contentious ( verbat. of contention, L:R. ) and disobey the truth, and obey unrighteousness, (not give credit to unrighteousness, L. R. for both the words 〈 in non-Latin alphabet 〉 , disobeying, and 〈 in non-Latin alphabet 〉 , obeying, are of the same derivation) shall be indignation, and wrath: V.A.B.G.Be. ( wrath and indignation, L. T. but the first 〈 in non-Latin alphabet 〉 , excandescentis, commotion or indignation, is less, then 〈 in non-Latin alphabet 〉 , wrath, rage)
9 Tribulation and anguish shall be against the soul Be.V.A. (upon the soul, B.G. L. to every soul, T. the first rather, see before v. 2.) of every man that doth evil, of the Jew first, and of the Grecian. (not to the Jews first, and to the Gentiles. T. )
10 But glory, honor, and peace to everyone ( every man, B. ) that doth good, ( to everyone that doth good, glory, honor, &c. G. but here the words are transposed) to the Jew first, and also to the Grecian. (not, to the Gentiles, T. )
11 For there is no respect of persons V.B.G. (acception of persons, Be. L. R. ) with God. ( 〈 in non-Latin alphabet 〉 , acception of persons)
12 For as many as have sinned without the law (not, whosoever hath sinned, L. B. for 〈 in non-Latin alphabet 〉 , whosoever, is put in the plural) shall perish also without the law, and as many as have sinned in the law, shall be judged by the law:
13 For not the hearers of the law, are just with God, ( before God. G.T. in the sight of God, B. the word is 〈 in non-Latin alphabet 〉 , apud, with) but the doers of the law shall be justified.
14 For when the Gentiles, which have not the Law, do by nature ( not naturally, L. R. the word is 〈 in non-Latin alphabet 〉 , by nature) the things of the Law, ( contained in the law, G. B. which are of the law, but in the original it is, the things of the law ) they having not the law, are a law unto themselves,
15 Which show the work of the Law written in their hearts, ( the effect of the law. G. but the word is 〈 in non-Latin alphabet 〉 work ) their conscience also bearing witness, (not, bearing them witness, L.T.B. for, them, is not in the original ) and their thoughts (not of their thoughts. L. for in the original it is put absolutely in the genitive ) accusing one another mutually, or excusing:
16 In the day ( at the day. G.B. but in the original it is, in the day) when God shall judge the secrets of men according to my Gospel, by Jesus Christ. ( by Jesus Christ according to my Gospel. B.G. but the words are here transposed)
17 Behold, thou art surnamed a Jew, V.B.G.Be. (not, but if thou art surnamed, L.R.T. the word is 〈 in non-Latin alphabet 〉 , behold, not 〈 in non-Latin alphabet 〉 , as though it were two words) and restest in the law, and gloriest in God, ( makest thy beast of God. B. but the preposition is 〈 in non-Latin alphabet 〉 , in )
18 And knowest his will, and triest the things that differ, A. B. ( approouest the most profitable things. L.T. approouest the more excellent things, G.B. but the phrase is used in the first sense, Philip. 1.10. 〈 in non-Latin alphabet 〉 properly signifieth things differing) being instructed by the Law:
19 And art persuaded, or confident, V.Be.A.G. ( believest, B. presumest, L. the word is 〈 in non-Latin alphabet 〉 which S. Paul useth of himself, Rom. 8.38.) that thou art a guide of the blind, a light of them, which are in darkness:
20 An instructer of them which lack discretion, B. G. T. ( of the foolish, L. the word is 〈 in non-Latin alphabet 〉 , without wit or discretion) a teacher of the unlearned, V. B. G. ( of infants, verbal, 〈 in non-Latin alphabet 〉 , L.B.T. he meaneth, such as were infants in knowledge) having the form of knowledge, and of truth in the Law.
21 Thou therefore, which teachest another, teachest thou not thyself? thou that preachest, a man should not steal, doest thou steal?
22 Thou, which sayest, a man should not commit adultery, doest thou commit adultery? thou that abhortest idols, committest thou sacrilege? A.B.G.Be. read these two verses with an interrogation: V.T.L. read without: and so the next verse also.
23 Thou, that gloriest in the Law, thorough transgression of the law, B.V. ( prevarication, L. breaking of the law. B.G 〈 in non-Latin alphabet 〉 transgression ) dishonorest thou God?
24 For the Name of God thorough you, is blasphemed among the Gentiles, as it is written.
25 For circumcision verily profiteth, Be.V.G. ( availeth, B. 〈 in non-Latin alphabet 〉 profiteth ) if thou do the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision:
26 Therefore if the uncircumcision ( prepuce. R. the word is praeputium in Latin, but it cannot be made an English word) keep the rites of the law, Be. ( ordinances. B. G. iustices, L. A. the word is 〈 in non-Latin alphabet 〉 , rites) shall not his uncircumcision be counted for circumcision?
27 And shall not uncircumcision by nature, keeping the law (not by nature keeping the law. T. these words, by nature, are evidently joined with the first clause in the original) judge thee, that by the letter and circumcision art a transgressor of the law?
28 For not he, that is in open show, ( outward, B. G. 〈 in non-Latin alphabet 〉 , in manifest, in open show) is a Jew, not that which is in open show, in the flesh, is circumcision:
29 But he that is in secret, is a Jew ( he is a Jew which is one within. B. G. but the word is 〈 in non-Latin alphabet 〉 , in the secret or hid part:) and the circumcision is of the heart, in the spirit, not in the letter: whose praise, (that is of the Jew, as the relative 〈 in non-Latin alphabet 〉 , of the masculine gender showeth) is not of men, but of God.
2. The parts, Method, and Argument.
THis Chapter hath two parts: 1. the Apostle convinceth all to be sinners, and so to deserve condemnation, much less to be justified by their works: 2. he taketh away certain pretexts and excuses which might be alleged.
1. As in the former chapter he convinced the Gentiles of sin, and so to be subject to God's just wrath, because both they committed evil things themselves, and favored those which did them: so now he urgeth another argument from their own conscience: The reason standeth thus: whosoever condemneth himself, is inexcusable: this is proved in the second verse, because the judgment of God is according to truth, to judge every man according to his own conscience: but all men do condemn themselves, because they judge others for the same things which they do themselves, v. 1. therefore they are inexcusable, v. 1.
2. The pretenses are 1. either general, of all men, v. 3. to 11. or special, first of the Gentiles, v. 11. to 17. or of the Jews, v. 17. to the ende.
1. The general pretext or pretense, 1. is propounded, v. 3, 4. that God being merciful and longsuffering, will not straightly punish and condemn everyone that is evil. 2. the Apostles answer followeth, 1. from the ende and cause of God's longsuffering, which is to call men to repentance, v. 4. in the latter part. 2. from the effect of impenitence, which is the heaping up of wrath: which is confirmed by the efficient cause, the justice of God, v. 6. then by an anrithesis and opposition both of the rewards and punishments, v. 7, 8, 9, 10. which also is amplified and confirmed by the reason thereof, that God is no accepter of persons, v. 11.
2. The first special pretext is of the Gentiles, which may be collected thus: It is unjust for those which have no law to be punished: the Gentiles have no law, Ergo.
The Apostle answereth to the major, or first part, by a distinction, that they which have no law at all, neither natural, nor written, are not to be punished, but if they have either or both, if they sin against the law of nature, or the written law, they shall be judged accordingly, v. 12. the latter part of sinning against the written law, is further illustrated by preventing an objection: for the Jew might allege, that he had the law, and gave ear unto it, therefore he should not be judged thereby: the Apostle answereth, that not the hearers of the law, but the doers should be justified, v. 13.
The second part of the argument, that the Gentiles had no law, the Apostle denieth, proving, that although they had not the written law, yet they had the law of nature: which he showeth by two arguments, taken from two effects, the one, because some of them by the light of nature, did some things agreeable to the written law, v. 14. and again, they had the testimony of their own conscience, either accusing or excusing them, v. 15. which is set forth by the circumstance of the time, when this testimony of their conscience shall most of all show it self, namely at the day of judgment, v. 16.
Then follow the particular pretexts and excuses of the Jews. The first is, that the Jews had the knowledge of the law, and therefore that they should not be damned together with the rest: this defense of the Jews is first propounded in their person, in diverse particular points, wherein the Jews boasted, as in the knowledge of the law, in the teaching, and instructing of others, v. 17. to 20. then the Apostle adjoineth his answer, denying the argument, because although they had the Law, yet they observed it not: which he proveth by experience of their evil life, v. 21, 22, 23. and by a testimony of Scripture, v. 24.
The other pretext and defense of the Jews was this; circumcision is not unprofitable, the Jews had circumcision, therefore it was available unto them; to this the Apostle maketh this answer, to the proposition by this distinction: that circumcision profited if it kept the law, which is amplified by the contrary, that if it kept not the law, it was no better then uncircumcision; nay uncircumcision keeping the law, should be preferred before circumcision, not keeping the law, v. 25, 26, 27. to the assumption he also answereth by a double distinction, of a Jew outward, and inward, and of circumcision in the flesh, and the spirit: that a Jew outward should gain nothing before God by his circumcision only in the flesh, and not in the heart, v. 28, 29.
3. The questions and doubts discussed.
1. Quest. To whom the Apostle here speaketh, Wherefore thou art inexcusable, O man, &c. to the Gentiles, or Jews.
1. Some think that the Apostle useth here a transition, and as he had hitherto discovered the sins of the Gentiles, so now he turneth him unto the Jews, to lay open their hypocrisy: Lyranus. And Tolet thinketh, that the Apostle reasoneth from the less to the greater: that if the Gentiles which had not the written law of God, were not excusable, much less the Jews: But the particle 〈 in non-Latin alphabet 〉 , wherefore, showeth, that this is inferred out of that which went before, and so is a continuance of the same argument.
2. Some here comprehend not the Gentiles only, but the Jews also, that both the Jews in condemning the idolatry of the Gentiles, and the Gentiles censuring the Jews for their evil life, and yet did the same things themselves, should be both without excuse: Haymo, gloss. ordin. Anselm. Perer. But it cannot be shown, how the Jews condemning the Gentiles of idolatry, were guilty of the same themselves.
3. The third opinion is, that the Apostle still treateth of the Gentiles: and hereof there are two reasons; both because those words have a necessary connection, and reference to and with the former chapter; and afterward, v. 17. the Apostle beginneth by name to deal with the Jews. But they which agree that this is spoken of the Gentiles, yet do differ therein. 1. Origen will have this verse to be the conclusion of the former chapter: wherein he committeth two faults, first in joining together things of diverse natures: for the Apostle there touched those, which both favored evil in others, and did practice it in themselves: but now he taxeth another sort of men, that seemed to mislike sin in others, and yet did it themselves: and again, Origen in dividing the first verse from the second: for we know, that the judgment of God is according to the truth, which is a reason of the former, doth separate and distinguish those things, which should be conjoined.
2. Some refer this to such as were Judges among the Gentiles, who though they made laws to judge and punish by, yet did commit the same things themselves: Theodoret. But the Apostles words being general, Thou art inexcusable, O man, whosoever thou art, are not to be so restrained.
3. Chrysostom thinketh the Romans are here specially taxed, who were the Lord's of other nations, and so took upon them to judge others: But the Apostle hitherto in general hath reasoned against all the Gentiles.
4. Some think that the Apostle speaketh of the judgment of the Philosophers, such as were Socrates, Cato, who erred in the same things, whereof they reproved others: Hyper. But the Apostle in general speaketh to every man whatsoever.
5. Yea some do make the Apostles speech yet more particular: that he should specially mean Seneca, with whom he was familiar: But as yet S. Paul had not been at Rome, and therefore if Seneca were known unto the Apostle, this their knowledge began after the writing of this epistle.
6. Wherefore I rather think with Pareus, that the Apostle noteth all such in general among the Gentiles, who found fault with others, being guilty of the same faults themselves: yet so, as the Jews be not excluded, though principally the Gentiles be taxed: see the analysis before: he speaketh of a general judgment whereby one judgeth another: that is, subscribeth to God's judgment, that they which do such things are worthy of death: so Chrysostom: Vniuersi mortals, licet non omnes thronos iudiciales, &c. for all mortal men, though they have not judicial thrones, &c. yet they judge either in word, or in the secret of their conscience. Ambrose thinketh, that the Apostle here preventeth an objection, that whereas he had before noted such, as committed sin themselves, and favored it in others, they might think to be free, which condemned it in others, though they did it themselves: therefore the Apostle showeth, that even such could no way escape the judgment of God.
2. Quest. Whether one offend in judging another, wherein he is guilty himself.
It may be thus objected, that if a man make himself inexcusable, in judging another for the same crime, which he knoweth by himself, then it is not safe for such an one to judge another: as our Savior reproveth those which brought the woman taken in adultery, because they themselves also were not without sin, John. 8. Ans. 1. The judge, which condemneth another, is in the same fault, either occulte & in foro conscientiae, secretly and in the court of their conscience, and then they sin not in judging of another: or they are publicly detected of the same sin: and then they sin, not in that they give just sentence upon other, but in respect of the scandal and offense given to others: Thomas: non peccat, quia reprehendit, sed quia inordinate reprehendit, he sinneth not because he reprehendeth him, but because he doth it inordinately: Gorrh. 2. so that the power of the office must be distinguished from the vice of the person: such a judge neither offendeth against the laws, which command malefactors to be punished: nor against the offender, which hath deserved that punishment: but he sinneth in giving offense to others: Pareus. 3. our blessed Savior misliketh not the action, that they accused the adulteress: for he himself admonisheth her to sin no more: but the manner, that they did it in hatred, delighting in the punishment of another, and in hypocrisy, not looking into themselves. Martyr. 4. Herein David offended, who pronounced sentence of death against the man, of whom Nathan put the case in his parable, not yet perceiving that he himself was the man, against whom he pronounced sentence: Erasm. such many were there among the heathen: Diogenes accused Grammarians, which diligently sought out Ulysses faults, and were ignorant of their own; and Musicians, which tuned their instruments, being themselves of vntuneable manners; Astronomers, for that they gazed upon the stars, and saw not the things before their own feere; Orators, because they were careful to speak just things, but not to do them: the common people praised them, which contemned money, and yet they themselves were addicted to the desire of money. ex Gryn.
5. Now whereas our Savior saith, Judge not, that ye be not judged, Matth. 7. he speaketh not there against civil judgment, or brotherly admonition: but against hasty and precipitate judgment, and uncharitable curiosity, when men pried and searched into the faults of others, not with a desire to amend them, but to the end, tha • their faults might be rather excused with the multitude of otehr delinquents. Martyr.
Quest. 3. Of these words, v. 2. We know that the judgment of God is according to truth.
1. We know: some will have this principally referred to the Jews: we know by the Scriptures, Tolet. we the Apostles and spiritual men, Gorrh. we know both by the light of nature, and by the testimony of the word, Pareus. But the Apostle having here to deal against all men in general, doth urge this natural principle, that God seeth more sharply then men, and therefore is a most just judge, Beza. so that he saith in effect, we know, that is, it is certain: Osiander.
2. The judgment of God: Chrysostom referreth this to the final judgment at the last day, that howsoever some may escape unpunished in this world, yet the judgment of the next world shall be according to truth: so also Osiander: but even in this world the Lord also often showeth his upright and just judgment: Ambrose maketh this the connection of the sentence: that if man judge the sins which he seeth in another, God shall much more: But these words are rather a confirmation of the former sentence: that he which judged another, and yet committed the same things, could not so escape, for though he were blind in his own judgment, God would find him out: his hypocrisy could not be hid.
3. According to truth: where the judgment of God is opposed to the judgment of man, in these two things: first man's judgment is partial, he often judgeth according to the person, not the quality of the offense, Calvin: and again there are many secret things which God will bring to light, but man cannot judge them, Lyranus. Socrates who publicly disputed of virtue, yet privately was an idolater: Cato 2 Censor of others, yet was an vsuter, and did prostitute his wife: these men though they seemed without reproof unto others, yet the Lord that judgeth according to truth, would find out their sins, Beza.
4. Origen here moveth this question, if God judge according to the truth, so that the evil receive evil things, and the good good things at the hands of God: how then cometh it to pass, that a man who hath lived wickedly and repenteth him, findeth remission of sins and favor with God: and another which hath lived well, and afterward falleth into evil, is punished: the answer is, that God judgeth here according to truth, for in the one, ingressa piet as impietatem depellet, godliness entereth and expelleth ungodliness: and in the other ungodliness expelleth godliness, and so everyone is judged in truth, according to that present state wherein he is, whatsoever he had been before.
Quest. 4. Whether a judge be bound herein to be like unto God, to judge according to the truth which he knoweth.
Some here resolve, that a Judge is bound to follow the evidence which is brought in before him, though he know the truth to be otherwise in his own conscience: indicandum est secundum veritatem manifestam, id est, probatam, they must judge according to the manifest truth, which is proved, and not according to the secret truth, Gorrham. Hugo Cardinal. and so their resolution is, that a judge is not bound to absolve a man publicly condemned, though he know him to be innocent.
Contra. 1. Indeed a judge cannot follow that truth which is hid and secret and no way made known unto him: and in this case if an innocent man be condemned, the Judge is free, because he followeth the evidence, having no other direction to the contrary: But if the Judge know in his conscience that he is innocent, he is by no means to consent to his condemnation, whatsoever evidence is brought in to the contrary: for he is to judge according to the truth, as God judgeth: now there can be but one truth: neither can the action of that Judge be warranted, which is against his knowledge: for whatsoever is not of faith is sin, Rom. 14. But see this question handled at large, Hexapl. in Exod. c. 23. qu. 13.14. whether I must desire the Reader to have recourse: because it were superfluous to handle the same things in diverse places.
Quest. 6. Of the reasons why the Lord useth patience and forbearance toward sinners.
1. The Apostle useth three words, 〈 in non-Latin alphabet 〉 , goodness, bountifulness, which is seen in the general benefits, which God vouchsafeth to the wicked, as in granting them the Sunshine and rain, and such other temporal blessings: 〈 in non-Latin alphabet 〉 , patience and forbearance, which is in bearing with the wicked, and not punishing them in their sins: 〈 in non-Latin alphabet 〉 , longanimitie, and long sufferance: when God still deferreth his punishments, though men heap sin to sin: the first and chiefest cause of this long sufferance in God, is the expectation of men's repentance, that they should thereby come to amendment of life, as S. Peter saith, 2. epist. c. 3.9. God is patient toward us, and would have no man to perish, but would have all men come to repentance. 2. As God's mercy and goodness herein appeareth, so also the malice of men, in abusing the Lord's patience, and their more just condemnation in the end is made manifest, as the old world was most justly destroyed, after they had been warned an 120. years by the preaching of Noah. 3. God taketh occasion by the malice, impenitence, and hardness of heart in the wicked, to show his powerful and wonderful works, as Pharaohs hardness of heart gave occasion to the Lord, to show his wondrous works in Egypt. 4. While the impenitent abusing God's long animitie, are more hardened in their sins, others in the mean time make good use of the divine patience, and are converted unto repentance: as in Egypt, though Pharaoh became worse, yet many of the Egyptians were humbled by these plagues, and were turned unto God, and joined unto his people. 5. God useth patience toward some, for the ensample, encouragement, and confirmation of others, that they should not despair of the goodness of God: as S. Paul saith, that Jesus Christ might first show on me all long suffering, unto the example of them, that in time to come, shall believe in him to eternal life, 1. Timoth. 1.16.
Quest. 7. Whether the leading of men to repentance by God's long sufferance, argueth that they are not reprobate.
It will be here objected, that seeing the long sufferance of God calleth all unto repentance, and whom he would have repent, he would have saved: it seemeth then, that none are rejected or reprobate, whom the Lord so inviteth and calleth unto repentance.
Answer. 1. Such as are effectually called unto repentance by God's patience and long suffering, are indeed elected: for the elect only are effectually called to repentance, but such as abuse God's patience, and are impenitent still, may notwithstanding be in the state of reprobation: for though the same means be offered unto them to bring them to repentance, yet they have not the grace: the decree then concerning the rejecting of such impenitent persons, and the offer of such means, as might lead them unto repentance, may very well stand together: because it is of their own hardness of heart that the means offered are not effectual. 2. And thus also another objection may be answered, that if it be God's will, that such should come to repentance, whether the malice of man therein can resist the will of God: for, if it were God's absolute will and good pleasure, that such should come unto repentance, no man could resist it: God is able to change and turn the most impenitent and hard heart, if it pleased him: But here we must distinguish between effectual calling, which always taketh place and none can hinder it, and calling not effectual, yet sufficient if men did not put in a bar by their own hardness of heart: God's absolute will then is not resisted, when men come not to repentance: for his will is to leave such to themselves by his just judgment: and not to give them of his effectual grace, Faius. Now hereof no other reason can be given, why God doth not give his effectual grace to all, but his good pleasure, as our Blessed Savior saith, Matth. 11.26. It is so father, because thy good pleasure is such.
Quest. 7. How the bountifulness of God in leading men to repentance, and the revelation of his wrath, spoken of ch. 1.18. may stand together.
The revelation of God's wrath and justice against all unrighteousness, and his goodness and mercy in expecting the conversion and repentance of sinners, are not contrary the one to the other: for if men have grace to come to amendment of life by God's long sufferance, then his mercy taketh place in forgiving them their sin, and acquitting them of their punishment which is satisfied for in Christ: But if they become impenitent, and abuse God's patience, then his justice showeth it self in their condign and deserved punishment: So God's bounty and mercy appeareth in forbearing to punish, if they will repent, and his wrath is revealed, upon their impenitence, and abusing of God's long sufferance, Pareus.
Quest. 8. How God is said to harden the heart, seeing the wicked do harden their own hearts.
v. 5. After thine hardness, and heart that cannot repent: this hardness of heart, is naturally in man's heart, and is increased by his own perverseness, and obstinacy: yet God sometime also is said to harden the heart, as the Scripture saith, he hardened the heart of Pharaoh: This is done three ways, 1. because men take occasion by God's patience and forbearance, to continue in their sins: and so the Lord may be said to harden the heart, because the wicked abuse that occasion, which is sent of God: thus Origen, lib. 3. periarchor. Basil in his oration, wherein he proveth that God is not the author of evil: but in this respect, man rather should be said to harden his own heart, in abusing the occasion, then God in giving it. 2. Augustine taketh this induration of the heart to be said of God, when he withdraweth his grace: as discedente sole aqua obduratur, by the departure of the sun, the water is congealed and hardened, serm. 88. de tempor. 3. But beside the subtracting and withholding of God's grace, he concurreth as a just judge, by his secret power so working, that both the inward suggestions of Satan, and the external objects do all make together for the further hardening of their heart: see before, c. 1. qu. 63.
Quest. 9. Whether hardness of heart and final impenitence, be a special kind of sin.
1. Pererius seemeth to collect so much by these two reasons. 1. because here the Apostle joineth hardness and impenitence of heart together: that as hardness of heart, is a special sin, so should the other be also. 2. here is a special and most grievous punishment inflicted, the heaping and treasuring up wrath: But neither of these reasons conclude, for both the hardness of heart is rather the general effect of sin, and a perpetual companion of an habit and custom in sin, then a special sin: and the punishment here described is against not one but all their sins, wherein they continue without repentance.
2. Vega lib 13. c. 20. super decret. Trident. de iustificat. showeth that in these two cases, impenitence doth assume a new kind of peculiar malice, that is either in receiving of the Sacraments, for then especially men are commanded to prepare their hearts by repentance: so that herein the commandment of God is transgressed: and at the hour of death, for then a man not repenting is accessory to his own death, and so transgresseth that commandment, thou shalt not kill: But neither of these reasons are sufficient. 1. when one cometh to the sacrament without due preparation, and so receiveth it unreverantly and profanely: there is a new sin indeed committed which is profaneness and contempt of sacred things: but this is the fruit and effect of his impenitence: a new sin is added to his impenitence, rather then impenitence it self is changed into a special sin. 2. And so likewise, when one thorough impenitence is careless of his salvation being at the point of death: this carelessness is also a fruit of impenitence.
3. Thomas thus decideth this questiō: that if impenitence be taken simply for perseverance and continuance in sin, it is not a special sin, but a circumstance rather of sin: but if there be beside, praepositum non poenitendi, a purpose not to repent, now impenitence is become a special sin, Thomas 2.2. qu. 14. articl. 2. But this seemeth to be no perfect distinction: for wheresoever impenitence is, there is a purpose and resolution not to repent, as long as the heart remaineth impenitent: Thus much then may be added for the discussing of this question: that impenitence is two ways to be considered: either in respect of the object, which is sin, that one hath committed: and so it is a circumstance that accompanieth sin: or as it is joined with profaneness, contempt of God, and vacuity of his fear, and so it may have toward God, the nature of a special sin.
Quest. 10. Whether it stand with God's justice to punish twice for the same sins.
Seeing that the Gentiles were punished before, being delivered up to their vile affections, c. 1.26. how then are they reserved here to a greater punishment against the day of wrath? for the Prophet Nahum saith, c. 1.9. non consurget duplex tribulatio, double affliction or tribulation shall not rise up.
Answ. 1. This is not the meaning of the Prophet, that God cannot punish twice for the same sin, but there he speaketh of the destruction of the Assyrians, that it should be at once, God should not need the second time to come upon them: which was fulfilled in the euersion and overthrow of Nineveh, it was at once destroyed forever.
2. This rule well holdeth in the course of justice, that one be not punished twice for the same sin. 1. if by that one punishment full satisfaction be made for sin: but the wicked by their temporal punishment, cannot fully satisfy God's justice for their sin. 2. punishment begun in this life, and eternal punishment afterward, are rather diverse degrees of the whole punishment due unto sin, then diverse punishments: as here in the course of human justice, a malefactor may be both put to the rack, to the wheel, hanged, and quartered: and all these shall make but one condign punishment for his offense, Par. 3. and when one punishment worketh unto amendment, then a second is needless: as the righteous only are chastened in this life, but the wicked because they profit not by temporal punishment unto repentance, have their punishment begun in this life, and finished in the next: as the old world and Sodomites were both temporally and eternally punished.
Quest. 11. Whether everyone shall be rewarded according to his works, ver. 6.
Against this saying of the Apostle, v. 6. Who will reward every man according to his works, it will be objected, that they which repent them in their last hour, and so are saved, have no time to show good works, and likewise infants: therefore it appeareth not how they should be judged according to their works.
Answ. 1. They which have grace to repent them in their last hour, are not void of good works: as the thief upon the cross shown these good fruits of his faith, he confessed Christ, acknowledged his sin, reproved the unbelieving thief, and prayed earnestly for everlasting salvation. And if he had lived longer, he had no doubt a full purpose of heart to have expressed his faith by his godly works: the like may be said of those which are at the point of death, called to repentance. 2. Concerning infants there is another reason: for either they be saved according to the grace of God's free election: or some are damned being left in their own nature, the children of wrath: Now the Apostle speaketh not of infants here, but of such as are of years to commit evil, or do good, Pareus.
Quest. 12. How it standeth with God's goodness to punish evil with evil.
It may be thus objected: that sin is committed three ways, either in rewarding evil for good, or evil for evil, or in not recompensing good for good: But God cannot sin, therefore it should seem to be against the nature of the divine goodness to punish sin with eternal damnation: and it is against Christ's rule, who commandeth that we should do good against evil.
Answer. 1. Two ways may evil be rendered for evil, ve! libidine vindictae, vel amore iusticiae, either with desire of revenge, and so it is sin: or for love of justice, and so it is not sin: for then it should not be lawful for Magistrates to inflict punishment upon malefactors. 2. in this life also God sometime doth send evil for good, upon his own children, as when he afflicteth them: but it is for their greater good, as to increase their faith and augment their reward, Hugo: but in the next world, he never rendereth evil for good: but either evil for evil, as to the wicked, because he is just: or good for evil, as to infants, because he is good and gracious: or good for good, as to his faithful servants, because he is both just, and good and gracious, Gorran.
Quest. 13. Of the true reading of the 7. verse.
1. Some do thus read, To them which by continuance in well doing, seek eternal life, he shall render, glory, honor, immortality: thus Oecumenius, Ambrose, Gregory, lib. 28. moral, c. 6. Haymo. Pererius. But in this reading there is a manifest inverting of the order of the words: which stand thus in the original: to them which by patience in well doing seek glory, honor, immortality, eternal life: that is, God will give eternal life unto such: whereas then the sense may be found out, without any such inversion, the best way is to keep the due order of the words. 2. some do thus read: to them which by patience (the glory of good works, honor, immortality) seek eternal life: Beza, Gryneus, Aretius: that is, God will give the glory, honor, immortality, due unto their good works, unto them which continue to the ende, in seeking eternal life; this reading agreeth with the former in transposing of the words: saving that they join, good works to the words following, glory, honor, &c. which is better annexed to the former word, patience and perseverance: as appeareth, v. 10. To everyone that doth good, shall be glory, honor, &c. where these words glory, honor, are severed from the former: as it must be so here also. 3. Therefore the best reading of these words is this: To them which by perseverance in well doing, seek glory, honor, immortality, eternal life: that is, God shall render eternal life unto such: the word render must be supplied out of the former verse, who will render unto every man, &c. and the word is better joined, with eternal life, then with the former words, glory, honor, immortality: because the words need not be transposed, or put out of their place in this reading, as in both the former: Thus Origen, Chrysostom, Theophylact, do interpret this place: and the Syrian interpreter, Calvin, Pareus, Faius, with others.
Quest. 14. What the Apostle meaneth, by patience of good works, v. 7.
1. Some refer this patience unto God, whereof the Apostle spake before ver. 4. Despisest thou the riches of his bountifulness and patience, &c. and they give this sense: that they which abuse not the patience of God, but thereby are stirred up unto good works, shall have eternal life: thus Ambrose. But this exposition cannot stand: for the Apostle useth here a diverse word 〈 in non-Latin alphabet 〉 , patience, perseverance, from the former, v. 4. which is 〈 in non-Latin alphabet 〉 longsuffering, forbearing: and there the Lord spake of the sinners and impenitent, which abused God's longanimitie, but here of the faithful that continue in well doing. 2. some understand the patience of men, whereby they endure affliction, which might otherwise turn them aside from well doing, Ansel. and Cajetan much to the same purpose understandeth here patience of good works, not objective, by way of object, for the object of patience is evil, and not good: but causaliter, causually, because good works give occasion of persecution, which many times followeth good works. 3. but the word here used 〈 in non-Latin alphabet 〉 , doth as well signify perseverance and continuance, as patience: the meaning then is, that they which persevere and continue in good works: So S. Luke saith, c. 21.19. By your patience possess your souls: which Matthew rehearseth thus, c. 24.13. He that endureth to the ende shall be saved: likewise the Apostle to the same purpose, Heb. 10.36. Ye had need of patience, that after ye have done the will of God, ye may receive the promise: the Apostle there useth the same word 〈 in non-Latin alphabet 〉 . And in this sense Jerome taketh patience here in his commentary upon this place, so also Pareus, Beza, with others.
Quest. 15. What glory, honor, and immortality, the Apostle speaketh of, v. 7,
1. Some do understand them, pro vitae piae & sanctae studio, for the study and desire of a godly and holy life, Faius: and hereby Tolet would have signified, honorum operum qualitat, the quality of good works, for true honor cometh of virtue: but it is evident by the word following, immortality, that the Apostle here hath relation, unto the eternal glory of the next life, Pareus.
2. Glory, by glory is understood, that glorious state of the Saints both in their bodies and souls: when, as the Scripture saith the just shall shine as the Sun in the kingdom of the father, Matth. 13. and honor is that dignity, which the Lord shall give unto the Saints, placing them at his right hand, honoring them in the sight of the world which before condemned them, Faius. These two Adam was funished with in his creation: as it is said, Psal. 8.5. Thou hast crowned him with glory and honor, he was created glorious in the gifts of his body and mind, and honorable, because he had the dominion of all other creatures, and so was preferred before them: but this glory and honor, which Ada • lost by his fall, as Origen to this purpose allegeth that place, Psal. 49.12. Man did not continue in honor, shall more abundantly be restored in the resurrection.
3. He addeth incorruption, to show that this glory and honor, were not such as the Gentiles sought, who made terrene and earthly glory the scope of their actions: but eternal and everlasting in heaven, which should never fade: Origen seemeth here to understand the spiritual incorruption of the soul in this life, contrary to which is the corruption of the mind from the simplicity of faith in Christ: per hanc observantia incorruptionem, &c. by this incorruption in the observance of faith, we attain unto the incorruption of our bodies in the resurrection: Gryneus understandeth the incorruptible state both of the body and soul in the next life: As the bodies shall be freed from corruption, so mentes non lab • rabunt vanitate, their minds shall be free from vanity: But Chrysostom better 〈◊〉 it to the incorruptible state of the body: aditum facit ad resurrectionem corporum, &c. the Apostle maketh a way to the resurrection of the body: and he joineth glory and honor with incorruption, omnes resurgemus incorrupti, sed non omnes ad gloriam, &c. for we shall rise incorruptible, but not all unto glory.
4. Unto these the Apostle addeth a fourth, v. 10. namely peace, which is the very complement and perfection of our happiness: this peace is honorum omnium secura & tran • qui • possessio, a secure and peaceable possession of all good things: and as Prosper saith, as Beda here citeth him: pax Christi sinem non habet, the peace of Christ hath no ende: the Saints shall be at peace with God, they shall enjoy the tranquility and peace of conscience to thenselves: and peace they shall have without, from all enemies whatsoever, which shall be subdued unto them.
5. But it will be objected, that glory and honor are peculiar and essential unto God, which he will not give to any other, Isaiah. 42.8. And thine is the glory, Matth. 6.13. Answer. That essential and infinite honor and glory which is in God, is not communicated unto any other: but yet there are certain influences and bright beams of that glory, which in Christ are imparted to his members, as S. Peter saith, that by these precious promises (which are made unto us in Christ) we are made partakers of the divine nature, 2. Pet. 1.4.
Quest. 16. How it standeth with God's justice to punish eternally sin temporally committed.
Object. As God giveth eternal life unto his faithful servants, so he punisheth the wicked and impenitent with everlasting damnation: but sin is a temporal transgression: and for one to be punished eternally for a momentary delight, may seem to exceed the rule of justice.
Answ. Three ways doth it appear to be most just, that God should punish eternally sin but temporally committed: both in respect of the mind and intention of the sinner, of the matter wherein he sinneth, and of the person against whom he is an offender.
1. First though the act of sin be but temporal, yet the mind of the sinner is infinite: if he could ever live, he would ever sin: and therefore as Gregory saith, quia men's in hac vita nunquam voluit carere peccato, iustum est vt nunquam careat supplicio, &c. because the mind in this life would never be without sin, it is just, that it should never be without punishment.
2. If the matter and subject of sin be considered, it is of, and in the soul: like as then the wounding of the body, bringeth the death of the body, after the which there is no returning into this life again: so sin being the death of the soul, it followeth, that it should be perpetual and forever, Hugo: like as then Magistrates do punish some offenses, as murder, theft, with death, which doth utterly exclude them from the society of the living, and cut them off forever: so is it just with God to punish the sins committed against him with everlasting pain, Perer.
3. Sin because it is a transgression of the law of God, is so much the more heinous: as he that smiteth the Prince doth more grievously offend, then he which striketh a private person: so that sin is of an infinite nature, because of the infinite dignity of the divine majesty, against whom it is committed: and therefore it deserveth an infinite punishment: which because it cannot be infinite, secundum intensionem, in the intention and greatness of it, it remaineth that it should be infinite, secundum àurationem, in respect of the continuance, and enduring thereof. Perer.
4. Further, the equity of God's judgment in punishing the temporal act of sin eternally, Hugo doth thus very well illustrate by these comparisons: Like as when marriage is contracted, per verba de praesenti, by words uttered in the present tense: though the contract be sone done, yet the marriage remaineth all the life long: so when the soul and sin are contracted together, it is no marvel if this contract holding during the life of the soul, deserve everlasting punishment: And like as where the fuel and matter of the fire continueth, the flame burneth still; so sin leaving a blot in the soul being the matter of hell fire, is eternally punished, because there is still matter for that everlasting fire to work upon. Thus then it is evident, how the Lord even in punishing sin eternally, doth reward men according to their works: for though the action of sin be temporal, voluntas tamen pe • candi, qua per poenitentiam non mutatur, est perpetua, yet the will to sin, which is not changed by repentance, is perpetual. Gorran.
17. Quest. How eternal life is to be sought.
v. 7. To them, which in well doing seek glory, honor, &c. In seeking of God who is eternal life, three things must be considered, locus, tempus, modus, the place, the time, the manner.
1. The place must be mundus, quietus, securus, clean, quiet, secure: then first God is not to be sought upon the bed of idleness, or carnal delight: and therefore it is said, Cantic. 3. 1. In my bed I sought him, but found him not: that is no clean place to seek God in: But yet the bed undefiled is honorable. Heb. 13.4. and the faithful do seek God even in their beds; as David saith, Psal. 6.6. That he watered his couch with his tears. Neither is God to be sought in the courts and streets, and tumultuous assemblies: as Cantic. 3.2. I sought him in the streets, but found him not: and Hos. 5.6. They shall go with their bullocks and s • eepe to seek the Lord, but shall not find him: such are no quiet places: but God must be prayed unto in secret, and sought in the quiet haven of the conscience. Neither is God to be sought in pompa, where there is ostentation of pomp and vanity, as Christ's parents found him not among their kinted, but in the Temple disputing with the Doctors: God is to be sought, not in pompous shows, but in the assemblies of the Saints.
2. Concerning the time, God must be sought, dum dies est, dum prope est, dum nobis predest, while it is day, while he is near, and at hand, and when it may avail us. 1. First God is not to be sought in the night, Cantic. 3.1. I sought him in my bed by night, &c. but found him not: so the Apostle saith, The night is past, the day is come, let us cast away the works of darkness: God then is to be sought, not in the time of ignorance and darkness, but in the time of light and knowledge. 2. The Lord must be sought when he may be found, and is at hand: Isa. 55.6. Seek ye the Lord, while he may be found, call upon him while he is near: while the Lord offereth grace unto us, and standeth knocking at the door of our hearts, we must open unto him. 3. And in this life must we seek God, while mercy is shown: while the bridegroom crieth in the streets, Matth. 25.6. but when the doors are shut, and this life is ended, it is then too late to seek for mercy.
3. Touching the manner: God must be sought in the heart, in desiring him: Isa. 26.8. The desire of my soul is to thy name: our eyes must be toward him: Psal. 121.1. I will lift up mine eyes to the mountains from whence my help cometh: our talk must be of him: Psal. 119.13. With my lips have I declared all the judgments of thy mouth: our hands must be lift up unto him in our prayer: We must lift up pure hand • 1. Tim. 2.8. our feet must be ready to go to serve him: Psalm. 18.33. He maketh my feet like hinds feet: Gorran.
18. Quest. Whome the Apostle meaneth by contentious, and such as disobey the truth.
v. 8. But unto them that are contentious. 1. Some do understand those, that did willfully maintain and defend their errors: whence was beginning of sects and schisms, Origen, Anselm. 2. Chrysostom, Theodoret, apply it unto those, which sinned of malice, and of an obstinate and set purpose. 2. But Ambrose specially referreth it unto those, who despised the judgment of God, and abused his long suffering and patience, thinking that they should not be called to account for their sins: and this seemeth to be most agreeable to the Apostles meaning: for he spake before of such, v. 4. as despised the bountifulness of God, which did lead and cal them to repentance: by the contentious then are understood such as were refractorie, and rebellious against God.
And disobey the truth. 1. Some understand the truth of the Gospel, Anselm, Aretius. 2. some generally the truth of doctrine by preaching, Lyranus. Osiander. But the Apostle speaketh principally of the Gentiles, which had neither heard of the Gospel, and wanted the light of true doctrine. 3. Ambrose doth restrain it to those, that believe not the judgment to come by Christ, but that is too peculiar. 4. some do understand only the light of nature, Beza, Gryneus, Pareus: of which truth the Apostle spake before, c. 1.18. which withheld the truth in unrighteousness. 5. But seeing the Apostle comprehendeth the Jews as well as the Gentiles, the truth is more generally to be taken, for any direction unto that which was right, whether by the law of nature, which the Gentiles had, or the written law, which the Jews had: so Chrysostom taketh it in this general sense, qui lucem fugit, tenebras eligens, which doth flee the truth, choosing darkness &c.
19. Quest. Of the punishment due unto the wicked, Indignation, wrath, tribulation, anguish, &c. v. 8.
1. Some do join all these together, as depending upon one sentence: so Ambrose, Theodoret, Origen: but they are distinguished into two periods, one endeth at wrath, the other beginneth at tribulation: the first showeth the quality of the works which are punished, the other the persons that shall be judged, indifferently both Jews and Gentiles: Tolet. or the first containeth the thesis, or general preposition: the other an hypothesis, with particular application to the Jews and Gentiles.
2. 〈 in non-Latin alphabet 〉 , indignation, some take for the more vehement motion of anger, and 〈 in non-Latin alphabet 〉 , anger, for the less, Origen, Martyr. but the first rather signifieth the lighter commotion and stirring of the mind, the other the inflammation of the mind, with a purpose of revenge, Tolet. Pareus: and this anger and indignation are not to be referred unto the men themselves, as Origen, but unto God, who is not subject unto any such perturbations: but here figuratively, anger the cause is taken for the effects, the judgment of God upon the wicked, the effects of his anger. Pareus.
3. 〈 in non-Latin alphabet 〉 , tribulation, and anguish. 1. some apply unto the inward vexation and anguish of the mind, which the wicked feel in this life: these are before judgment, and the other two, indignation, wrath, after: gloss. ordinar. Aret. and hereupon Origen maketh a difference between the tribulation of the wicked, quam subsequitur angustia, which anguish and vexation of the mind followeth, and the affliction of the righteous, wherein they are not straightened, but enlarged in their inward man. 2. But this tribulation and anguish is better referred to the infernal punishment, where shall be weeping and gnashing of teeth, Pareus: which some thus well distinguish referring tribulation, to the external punishment of hell fire, and anguish to the worm of conscience, that never di • th, O •• and, Gorran. But yet so there eternal punishment is here described: as that the horror of conscience even in this life, the forerunner of that everlasting horror in hell, may very well be included also.
4. Upon the soul of every man: which is not only an Hebraism, that is, upon every man, Tolet. for according to the Hebrew phrase it had been sufficient, to say, upon every soul: therefore hereby is also signified the horrible punishment of their souls specially, yet together with their bodies, Pareus: for à parte totum intelligit, he understandeth the whole by a part. Haymo.
20. Quest. Why the Jew is set before the Grecian.
v. 9. Of the Jew first, and of the Grecian. 1. Tolet thinketh that the word 〈 in non-Latin alphabet 〉 , first, here signifieth, ordinem & praeminentiam statuum, the order and preeminence or prerogative of states between the Jews and Gentiles: for the Jews were preferred before the Gentiles, because they were the people of God: But although this reason may be yielded in the next verse, where mention is made of glory and honor, upon everyone that doth good, the Jew first, and then the Gentile: yet it can be no prerogative for the Jew to be first in punishment. 2. Therefore I prefer their judgment, which think that the Jew in the order of punishment is placed first, because they knew God's will, and had better helps, and therefore they were worthy of greater punishment, if they did not their masters will: so Ambrose, Judaeus credens propter Abraham honorificentior, diffidens peius tractandus the believing Jew was more honored for Abraham's sake, but the unbelieving Jew was worthy of greater blame: so also Athanas. ad Antioch. qu. 144. so primum significat grauitatem poena, this word first, doth in this place signify the greatness of punishment: in the other, prarogativam pramij, the prerogative of reward, Faius.
21. Quest. What Jews and Gentiles the Apostle here meaneth.
1. Origen will have neither the unbelieving Jew here to be matched with the believing Gentile: for then the Jew should not have the preeminence: nor yet the believing Jew with the unbelieving Gentile: for then they were not fit to be joined together: but he understandeth, as well the unbelieving Jews as Gentiles: and hath these strong positions: 1. that even they which believed not among the Gentiles, yet doing well might be rewarded, though they had not faith in Christ: for as they were condemned for their evil works, so if they did well, they should be counted worthy of reward: and whereas that place will be objected, He that believeth not, is condemned already, John. 3.18. he giveth this interpretation, secundum hoc quod non credidit, iudicatus est, &c. he is judged in this, that he believed not, though for other things which he doth he shall not be judged: as it is said, he that believeth shall not be judged or condemned, that is, he shall not be judged, secundum hoc, quod credit, in that that he believeth, yet in other things he shall be judged: 2. Such an one not believing in Christ, yet doing well, though he have not eternal life, yet gloria operum poterit non perire, by the glory of his works he may be kept from perishing: to this purpose Origen lib. 2. in c. 2. ad Roman.
2. Contra. 1. The first position of Origen that anything done without faith can be acceptable to God, is contrary to the Scripture, Heb. 11.6. Without faith it is impossible to please God, neither doth that argument follow from the contrary: for one evil work is sufficient to condemn a man, but one good work is not sufficient to obtain reward: for he that doth one good work may have many evil works beside, for the which he deserveth to be punished: that other gloss of his, of the judging of believers, and the not judging of unbelievers is confuted by the words of our Savior, John. 5.24. he that believeth, hath everlasting life, and shall not come into condemnation: he is not freed then from judgment only in part, because he believeth, but simply he shall never enter into condemnation: for he which hath a lively faith, which is effectual working by love, hath not only a naked faith, but is full of good works: and where he is wanting, his imperfect obedience is supplied by the perfect obedience of Christ apprehended by faith. 2. Neither doth the Scripture allow any third place beside heaven and hell after this life: that any not having eternal life, should be preserved from perishing: for they which are not counted among the sheep at the right hand of Christ; for whom the kingdom is prepared: they belong unto the goats at the left hand, and shall go into everlasting fire prepared for the devil and his Angels. 3. This straight and inconvenience Origen is driven unto, because he taketh these Jews and Grecians to be unbelievers: whereas the Apostle understandeth such among the Gentiles, as believed in God, and lived thereafter: such were they which lived with Melchizedek, Job, the Ninevites, Cornelius, as Chrysostom upon this place showeth, whom Faius followeth.
22. Quest. Of the diverse acceptions of the word person, v. 11.
This word 〈 in non-Latin alphabet 〉 , is either given unto God, or to creatures, and the same either without life, or to such as have life, as to man.
1. It is attributed to God three ways. 1. the face of God signifieth his judgment against sinners, 1. Pet. 3.12. the face of God is against those which do evil. 2. it is taken for the spiritual presence of Christ, 2. Cor. 2.10. I forgave it for your sakes in the sight or face 〈 in non-Latin alphabet 〉 , of Christ. 3. it is taken for the divine hypostasis in the Trinity: as Christ is said to be the engraved form of the person of his father, Heb. 1.3.
2. Things without life are said to have a certain face, as Luke 12.56. the face of heaven.
3. Properly this word face is given unto man: and it 1. either signifieth his countenance, as Jesus is said to have fallen upon his face, Matth. 26.39. 2. or the bodily presence: as the Apostle saith he was kept from the Thessalonians, concerning his face, but not in heart, 1. Thessal. 2.17.3. or it is taken for some respect of the gifts of body, mind, or some external condition, as of honor, riches, or such like: in this sense it is said of Christ, Mark. 12.14. thou carest not for the person of any: and S. Jude saith of certain false teachers, that they have men's persons in admiration for advantage sake, Iud. v. 16, and in this sense it is taken here, Gryneus. 4. The person then of man betokeneth some quality or condition in him, for the which he is respected: either natural, as the gifts of the mind, sharpness of wit, memory, understanding, or of the body, as strength, come lines, beutie: or such as are attained unto by labor and industry, as learning, knowledge of arts, wisdom: or external in worldly respects, as if he be rich, honorable, of authority, or such like. 5. Further, some respect of persons is necessarily joined with the cause, as a fault in an aged man, or minister, or one that hath knowledge, is greater, then a slip of a young man, or one that is ignorant: some respect of persons is divided from the cause, as whether he be rich or poor, honorable or base: and in this sense persons are not to be respected: Martyr.
23. Qu. How God is said not to accept the persons of men.
The Apostle having made mention of the equal condition of the Jews and Gentiles, both in punishment and reward, addeth this as a reason, because God is no accepter of persons, in respect of their nation and kindred: So S. Peter saith, God is no accepter of persons, 〈◊〉 in every nation, he that feareth God, &c. is accepted with him, Act. 10.34, 35, here the respecting of persons is understood of the nation or country: likewise S. Paul saith, Gal. 3.28. that in Christ, There is neither Jew nor Grecian, bond, nor free, male nor female: that is, in Christ there is no respect of persons: Deut. 16.19. Thou shalt not accept any person, neither take any reward: to prefer any for gifts or rewards, beside the merit of his cause, is to have respect of persons: God then accepteth no man's person, he preferreth not any for his riches, country, honor, strength, or any other such quality, but judgeth every man, as his cause is, and a • his works are: But thus it will be objected on the contrary:
1. Object. Moses entreateth the Lord to spare his people for Abraham, Isaac, and •• kobs sake, Exod. 32. herein then the Lord had respect of persons.
Ans. Some give this answer, that in temporal things, such as was the forbearing to punish the people, God may have respect to persons, but not in eternal, Mart. But it may be better answered, that God had not respect to the persons of these Patriarchs, but to his gracious promise, which he had made unto them, as there Moses saith, Remember Abraham, &c. to whom thou swarest by thyself, &c.
2. Object. S. Paul would have us do good to all, but specially to the household 〈◊〉 faith, Gal. 6.10. here the person is respected.
Ans. The person is not respected here, but the cause: for the faithful are preferred, in respect of their faith, which is the cause, why they have the preeminence.
3. Object. But God doth elect some unto salvation, some are rejected, whereas all by nature are the children of wrath, and in the same common condition: to give then unequal things, as life or death, to those which are in the same equal condition, seemeth to be done with respect of persons.
Ans. 1. Some give this solution, that there is no acception of persons in donis gratuitis, in gifts of gratuity, and freely bestowed: as election, vocation, are of the free gift of God, he calleth and electeth whom he will: but a person may be accepted, in the distribution of that which doth of right appertain unto one: and so the Lord accepteth no ma • person, but rewardeth everyone according to his work. Peter. dispute. 6. numer. 42.
2. Beza thus answereth, that in the decree of election, there can be no acception of persons: when God electeth some before they have any being, and so are yet no person at all.
3. But this answer is more full and sufficient: there are three things to be considered in the accepting of persons. 1. when some external condition is respected beside the merit of the cause. 2. and this is done contrary to the law of equity. 3. and not without iniur • done unto another, when of partial affection, that is taken from one which is his right, and adjudged to another: But none of these are seen in God's election: 1. he respecteth not any condition or quality in them, which are elected: but he maketh choice of them, of his own good pleasure. 2. he is not tied to any law, and so transgresseth no law. 3. he doth not wrong unto any, in exempting some from destruction, which in the rigor of his justice is due unto all: like as Augustine putteth the case of two debtors: if the Creditor do forgive his debt unto one, and exact it of another, he doth no wrong: it is free for him to do what he will with his own, Matt. 20.15. Pareus, Faius: so as Augustine well determineth, ibi acceptio personarum recte dicitur, vbi ill, qui iudicat, relinquens causae meritum, &c. there acception of persons is rightly said to be, when he that judgeth leaving the merit of the cause, doth find somewhat in the person, for the which he giveth sentence with one against another, &c. lib. 2. ad 2. epist. Pelagian. c. 7. But to doth not God, for he findeth no difference in the persons, but all being in the same cause of damnation, he of his own free will forgiveth his debt unto some, and requireth it of others.
4. Object. But it is an accepting of persons, as well, cum aequalibus in aequalia tribnuntur, &c. when unequal things are given to those which are equal in cause: as when all are guilty, and yet one is saved, another condemned, as when the persons are unequal, as the innocent condenmed, and the guilty freed: God seemeth in the first kind to have respect unto persons, freeing some from condemnation, which belongeth in the rioour of God's justice to all.
Answ. 1. It is not simply an accepting of persons, to give unequally where the cause is equal: but when this is done with respect unto some quality in the person, as because he is rich, or honorable, or such like, and the other is not: But God doth not so, he electeth some before other, not for any respect to their persons, but of his mere grace and favor. 2. between the decree of God's election, and the execution thereof, there cometh the faith and piety of the elect, which maketh a manifest difference between them and the reprobate, which freeth God from all partiality, who judgeth men according to the quality of their works. See more afterward, 3. addition to the places of doctrine.
24. Quest. Of the meaning of these words, v. 12. As many as have sinned without the law, shall perish without the law.
1. Ambrose exposition here seemeth somewhat strange, who understandeth this not of the law of nature, but of the law of Moses, to the which the Gentiles were bound to give assent: and therefore duplici nomine sunt rei, they are guilty two ways, because they did not give assent unto the law given by Moses, nor received Christ, &c. Pererius refelleth this interpretation, because the law of Moses did only bind the Hebrews, neither were any of the Prophets commanded to publish the law of Moses to the Gentiles, as afterward the Apostles were commanded to preach it to the Gentiles. But Tolet somewhat qualifieth and excuseth Ambrose, making this his meaning, that he speaketh only of the Gentiles, who lived after the publishing and preaching of the Gospel, who then were bound to believe and to receive the writings of Moses, and the Prophets, which prophesied of Christ: yet in this sense, he thinketh, that Ambrose expresseth not the Apostles full meaning, who speaketh generally of the Gentiles, both before, and at the coming of Christ.
2. Chrysostom, whom Anselm followeth, doth interpret, this to be judged without a law, levius puniri, to be more easily punished: for the Gentile having not the law as the Jew had, is thereby somewhat excused: But the Apostles purpose is not to show any inequality of punishment between the Jew and Gentile, but only howsoever they are unequal in knowledge, yet because they are equal in sin, they shall both indifferently be punished.
3. Some contrariwise, do make the case of the Gentiles more grievous: they shall perish without the law, meaning the written law, but the Jews shall be judged only, that is, not punished eternally, but for a time, who afterward shall be saved: this opinion is imputed to Origen, hom. 3. in Levite. and he insinuateth as much in his commentary upon this place. Augustine reselleth this opinion, concion. 25. in Psal. 118. And it is evidently confuted by the saying of our Savior, Matth. 11. that it shall be more easy for the Sodomites in the day of judgment, then for the unbelieving Jews: Perer, and they that have done evil (whether Jew or Gentile) shall go into everlasting fire, Matth. 25.46. Here then judgment is taken for condemnation, as it is usual in the Scripture: as John. 5.29. They that have done evil shall come forth to the resurrection 〈 in non-Latin alphabet 〉 , of judgment, that is, condemnation. Tolet.
4. Pererius here maketh mention of the like opinion of certain of their Catholics, who by judging, here understand certain transitory pains in purgatory, which such shall endure, but they shall not finally perish, because they hold the foundation, namely, faith in Christ: But Pererius confuseth them, because the Apostle speaketh of such Jews, as believed not in Christ, and therefore did not hold the foundation.
5. Gregory hath this observation upon those words: he maketh two degrees of those which shall be saved in the day of judgment, and two likewise of them which shall be condemned: first, alij iudicantur & regnant, some shall be examined first for their life, and afterwards enter into God's kingdom, such as repented them of their former sins, and did good works: such Christ shall say unto, for I was hungry, and ye gave me meat, &c. alij electorum non iudicantur & reginant, others of the elect, should not be judged at all, but presently reign with Christ: such are they that are perfect, as namely the Apostles, who are promised to fit upon twelve fears, and judge the twelve tribes of Israel. So likewise for them, that shall be condemned, some sine iudicij examine condemnabuntur, shall be judged without any examination or judgment, such are the infidels, which shall rise again, non ad iudicium, sed ad tormentum, not unto judgment, but unto torment: as it is said in Psal. 1. The wicked shall not stand up in judgment: and here the Apostle saith of such, they shall perish without the law. But they which professed the faith, and yet lived not thereafter, redarguentur vt pereant, shall first be judged and reproved, and then perish: like as in a commonwealth, the Prince aliter punit civem delinquentem, aliter hostem rebellantem, punisheth a citizen offending one way, examining his offense according to the law, and an enemy rebelling another way, he useth martial law against such, giving sentence presently to condemn them. But this observation of Gregory seemeth somewhat curious: the Apostle intendeth not here any such thing, to show any difference in the process of judgment between the Jews and Gentiles, but that they both being in the same cause of transgression, shall be partakers of the same punishment: And that there shall be but one manner of proceeding in judgment, both in rewarding the righteous, and in condemning the wicked, it is evident by that description of Christ's coming to judgment, Matth. 25.31.
6. Augustine here propoundeth this doubt, that whereas the Apostle saith, Rom. 4.15. Where there is no law, there is no transgression: how then can the Gentiles be found to be transgressors without the law? for answer hereunto, he maketh three kind of laws: one is the written law, which is given unto the Jews, not to the Gentiles: and of this law speaketh the Apostle here, that they sinned without the law, and so shall perish without the law, that is, the written law of Moses: there is beside the law of nature, whereof the Apostle speaketh afterward, v. 14. They having not the law, are a law unto themselves: against this law the Gentiles sinned, and by this law they shall be judged: the third law is that which was given unto Adam in Paradise, by which not only he, but all his posterity are found to be transgressors: and in respect of this law, even infants are found trespassers, because of original sin: to this purpose Augustine in the place before cited.
25. Quest. Of the occasion of these words, v. 13. The hearers of the law are not righteous before God, but the doers shall be justified.
1. Some take this to be a new argument to convince the Jews, that they could not be justified by the law, because the keeping and fulfilling of the law is required to make one just, which no man can do: and so consequently being not justified by the law, they must seek to be justified by faith. Calv. Pareus. But as yet the Apostle is not entered into that matter, to prove justification by faith, and not by the law: he hitherto laboreth to convince both Jews and Gentiles, that they are under sin.
2. Some take this to be the order: that the Apostle proveth both Jews and Gentiles to be equal, both quo ad naturam, in nature, for God hath no respect of persons, v. 11. they are all alike by nature: and quoad poenam, in their punishment they are equal, the one shall perish without the law, the other shall be judged by the law, v. 12. then quoad culpam, they are equal in the fault, because neither of them are doers of the law. Gorrhaen.
3. Some think, that here the Apostle meeteth with an objection of the Jews, who seeing the Apostle to equalize them with the Gentiles, might have objected, that they had the law, and so had not the Gentiles: the Apostle then answereth, that this did not help them, because they were hearers only of the law, and not doers. Martyr. Gryneus.
4. Tolet thinketh, that this sentence is brought in as a probation of the 10. verse, the glory shall be to everyone that doth good: otherwise that part should be passed over without proof: and so he thinketh this clause not specially to be meant of the Jews, but of the Gentiles also, because it is said, the doers shall be justified, which was common both to the Jews and Gentiles, not the hearers and doers, which was proper to the Jews, who had the law written, which was read unto them, and they heard it: Faius also thinketh this to be a proof of the tenth verse.
Contra. 1. But if S. Paul should prove here, that glory shall be to everyone that doth good, and he immediately inferreth, that the Gentiles do by nature the things of the law, it would follow that by nature they might do good, and so by their natural works obtain glory, which is not to be admitted. 2. that part concerning glory to them which did good, had not so much need of proof, as the other, because there were very few found among the Gentiles, that did such good works, as should be recompensed with glory and honor: and the Apostles principal intendment, is to conclude both Jews and Gentiles to be under sin. 3. and further that the Apostle speaketh of the written law here, it is evident, because that only was heard: neither needed he again to repeat, hearers of the law, and doers, it being mentioned before.
5. Wherefore, this rather is the coherence of this verse: that whereas S. Paul in the former verse, had shown first the Gentiles without the law, and the Jews under the law, to be sinners: he proveth the latter part first: that the Jews should be judged by the law, because as long as they were hearers, and not doers, it could not help them, they should not thereby be approved and justified: and in the next verses following, he showeth how the Gentiles should perish without the law, because although they had not the written law, yet they had the law of nature imprinted in them, which guided them to do some things agreeable to the law, and so made them inexcusable. And thus this whole disputation of the Apostle hangeth well together, Bucer. Aretius.
Quest. 26. Of the meaning of these words, Not the hearers of the Law, &c. but the doers shall be justified, ver. 13.
1. There are two kind of hearers: some only hear with the ear, but understand not: Matth. 13.13. they hearing hear not, neither do understand: and there is an hearing joined with understanding, v. 15. least they should hear with their ears, and understand with their hearts: of the first kind of hearing speaketh the Apostle here.
2. Doers of the law: the law is fulfilled two ways: one is in supposition, that if a man could by his own strength keep the law, he should thereby be justified: there is another fulfilling, which is by the perfect obedience of Christ, imputed to us by faith: whereof the Apostle speaketh, Philip. 3.9. Not having mine own righteousness, which is of the law, but that which is thorough the faith of Christ: of these the Apostle speaketh here, that in part do themselves live according to the law, and show their faith by their fruits, supplying that which is wanting in them by the obedience of Christ by faith.
3. There are two kinds of justification: one is verily and indeed before God, which is by faith in Christ, Rom. 3.26. the other is in the opinion of men, Luk. 16.15. Ye are they which justify yourselves before men: of the former the Apostle speaketh here, Gryneus. see further for the exposition of this place, controv. 7. following.
Quest. 27. How the Gentiles which had not the law, did by nature the things contained in the law.
This place is diversely expounded. 1. Some do here understand the Gentiles converted to the faith of Christ, which do naturally the work of the law, that is, to believe in Christ, not that faith is natural, but because, duce natura credunt, they believe, nature so guiding them: and while they believe, opus legis oftendunt, they show the work of the Law: to this purpose Ambrose, whose meaning seemeth to be this, that the Gentiles which received the Gospel, were moved by the light of nature, seeing the great miracles which Christ did, to acknowledge him to be the Messiah. But 1. this is an improper speech to say, that to believe is to do the things of the law: neither is faith a work of the law: for then he that is justified by faith, might be said to be justified by the law, which the Apostle everywhere opposeth and setteth one against the other: and faith is called the work of God, not of the law: as John. 6.29. This is the work of God, that ye believe, &c. 2. Neither by the light of nature can any come to believe, but he hath need of special illumination: John 6.44. No man can come unto me, except my father draw him.
2. Augustine likewise, lib. de spirit. & liter. c. 26. understandeth this place of the Gentiles converted to the faith of Christ: and so also lib. 4. con. Iuli. c. 3. And thus he seemeth to prove it: because afterward, v. 26. he saith, If circumcision keep the ordinances of the law, shall not his uncircumcision be counted for circumcision? here the Apostle speaketh of a Gentile converted: for otherwise how could he keep the law? and it is like, that in all these places the Apostle speaketh of the same kind of Gentiles: and they are said naturally to do the things of the law, quia vt crederint, ipsa in eis per Christi gratiam sanata est natura, because that they might believe, their nature was healed by grace: to this purpose Augustine. But this exposition may be thus objected against. 1. though it be admitted that afterward the Apostle speaketh of a Gentile converted to the faith, it followeth not that he should so mean here: for in this place the Apostle maketh mention of such Gentiles as had no other direction but the law of nature, and their conscience, and so are said to sin without the law: but in the other place, he compareth with the Jews such uncircumcised Gentiles which kept the ordinances of the law, and had the true circumcision of the heart, which they could not attain unto by the light of nature: And so Origen though before he understand the unbelieving Gentiles, qu. 21. yet there he thinketh the Apostle to mean the Gentiles converted: see qu. 43. following. Some think, that the Apostle is there to be understood to speak by way of supposition, if circumcision keep the ordinances of the law, not that it did, but if it did, Calvin: but it is there better referred to the converted Gentile, O siand, see afterward question 43. 2. If to do by nature the things of the law, were to do it by nature illuminated by grace and faith, then were there no difference here between Jew and Gentile: for the Jew also did so keep the law. 3. and whereas it is said, they having not the law, he showeth, that they have no other help, but the law of nature: whereas the converted Gentiles did such things by the instinct of grace and faith, rather then by the light of nature. 4. And whereas Augustine thus objecteth, that if it be the law of nature which is written in their hearts, the Gospel should have no privilege more then the law: which the Lord is said to write in their hearts, Ierem. 31.33. It may be answered: that the one is written in the heart, ration luminis naturalis, by the means of the natural light: the other is written, ration luminis fidei, by the light of faith: and by the first natural only and moral duties are imprinted in the heart, by the other, beside these, all other mystical points of religion, which nature cannot bring one unto without faith: this is the privilege then of the Gospel, more then the law of nature hath, Tolet. And Jeremiah speaketh there of a supernatural inscription and writing in the heart by grace, the Apostle here of the natural, Pareus dub. 14.
3. Some do take the Gentiles here to be understood not converted to the Gospel, but such as lived before the times of the Gospel: but beside the light of nature, had auxilium diuinae gratiae, the help of God's grace, whereby they kept the moral precepts of the law: Thus Thomas interpreteth, and Vega lib. 6. super decret. council. Tridentin. c. 21. so also Tolet: that they did the works of the law, non quidem sine fide & gratia, but not without faith and grace, annot. 25. But this opinion is confuted by Medina lib. 4. de certa fide c. 7. and Pererius dispute. 8. numer. 61. and it may be further refelled thus: 1. If that were S. Paul's meaning, that the Gentiles by their natural light, helped by faith did keep the law, they should not in this behalf differ from the Jews, who did keep the law by the same means also, the light of nature assisted by grace. 2. the Apostle saith, they having not the law, are a law to themselves: but they which are aided by grace, are not a law to themselves, they are guided and directed by grace.
4. Some here understand such among the Gentiles, as had the true knowledge of God, such were Melchizedek, Job, the Ninevites, Cornelius. Chrysost. Faius. But these were not many among the Gentiles: the Apostle seemeth to speak more generally, of a great number among the Gentiles.
5. Some think that the Gentiles by the light of nature though they believed not in God, might do works of the law worthy of reward, to this purpose Origen, whose opinion is before confuted, qu. 21. Lyranus seemeth also to incline hereunto, obseruatio legis naturalis cum fide & cultu vnius Dei, (ad quod inducit ratio naturalis) aliquo modo sufficit, &c. the natural observation of the law, with the faith and worship of one God, to the which natural reason iuduceth, was some way sufficient to the Gentiles unto salvation, &c. But nothing can be acceptable to God without faith: not that general faith and knowledge of one God, but the knowledge of God in Christ: for he is the way and door, and without him is no entrace into life.
6. Wherefore the Apostle here describeth the Gentiles in general even before the times of the Gospel, and such as had no other direction then by the law of nature: which they had, as the Apostle showeth by these two arguments: both by the external works of the law, and by the inward testimony of their conscience. But the Apostle faith not they fulfilled the law, they only did certain things, prescribed in the law, Martyr: And he speaketh rather, de notitia naturali, quam de implenda legis facultate, of the natural knowledge which they had, not of any power or faculty to fulfill the law, Calvin. Beza. And he meaneth not all the Gentiles in general, but the wiser sort among them as Solon, Socrates, Aristides, the Sciptoes, Catoes, with other, who outwardly did some external works which the law commanded, though they wanted the inward obedience, Pareus.
Quest. 27. How anything can be said to be written in the heart by nature, seeing the mind is commonly held to be as a bare and naked table.
v. 15. Which show the effect of the law written in their heart: It is the opinion of the best Philosophers, as of Plato in Philebo, that the soul of man by nature is like unto a book wherein nothing is written, or like unto a bare naked table, Aristot. lib. 3. de anima. c. 4. how then doth the Apostle here say, that the law is written in their heart?
Answ. 1. Plato was of opinion, that all things were at the first written in the soul, but when it cometh into the body, is blotted out again and forgotten: and upon this ground that opinion is mentioned by the Platonists, that scire est reminisci, to know is nothing else but to remember. But this assertion presupposeth that the soul of man had a being without the body: and that there is a certain promptuarie or seminare of souls, from whence the souls are derived into the bodies: But this opinion is contrary to the Scripture: which affirmeth that God formeth the spirit of man within him, Zach. 12.1. the soul of man is created within him, in his body, infundendo creature, & creando infunditur, it is created by infusion into the body, and iufused by creation. 2. therefore a better answer is that whereas Aristole saith, 〈 in non-Latin alphabet 〉 , that nothing is written in the understanding: it must be understood actually: yet potentia, in possibility everything is written there: because the understanding is apt, and hath a capacity to receive and apprehend everything. 3. neither is that axiom of Philosophy generally to be understood, but to be restrained to such principles, as are not engendered in the mind without instruction, experience, and observation, as is the knowledge of arts, otherwise there are some principles, which are by nature imprinted in the soul, as first the natural conclusions, which the soul apprehendeth of it self without any other demonstration: as that God is to be worshipped, parents are to be honored, that good and honest things are to be desired: secondly there are certain 〈 in non-Latin alphabet 〉 , general notions, which are at the first apprehended only by the sense: as that the fire burneth, that the whole is greater then the part, and such like, ex Perer.
Quest. 28. Of the Law of nature, what it is.
It shall not be amiss by occasion of these words of the Apostle, who speaketh here of the law of nature written in the heart, a little to digress, and briefly touch certain questions of this matter: and first we will see, what this law of nature is, and of what precepts it consisteth.
1. It is evident by the Apostle here, that there is a law of nature: which he proveth by • o effects, the one external in the performance of some things agreeable to the law, the other internal in the testimony of the conscience: But in this inward testimony, there are two things to be considered: there is first that which is called 〈 in non-Latin alphabet 〉 , which is the comprehension of certain practical principles, and a natural discerning between good and evil, just and unjust: then there is 〈 in non-Latin alphabet 〉 , the conscience, which either accuseth one for doing evil, or excuseth him in choosing of that which is good: the synteresis doth frame the proposition, the syneidesis or cosncience, the assumption, as thus: the natural law reacheth that parents must be honored, and that they which disobey parents are worthy of punishment: thus the proposition is framed out of the principles of nature: then the conscience of the guilty person supplieth the assumption: But we Cham, Esau, Absalom, have disobeyed our parents, therefore we deserve punishment: and the like practical syllogisms may be made in other commandments, Gryneus.
1. Melancthon thus defineth the law of nature: it is a knowledge of certain principles belonging to the practice of life, and of the conclusions thence necessarily inferred, agreeable with the eternal rule of truth, which God hath planted in the mind of man, to be a testimony unto man, that there is a God, which ruleth and judgeth the actions of men, &c. In this description there are the former causes expressed of the law of nature. 1. the material cause, or the object thereof, wherein it is occupied, and whereof it consisteth: namely, of certain practical principles with the conclusions gathered thereupon: for the special scope of this natural direction, is for the the practice of life, and not for speculation: and in this natural knowledge, are not only contained the first principles, as parents are to be honored, but the conclusions thence diducted, as out of this principle in general, everyone is taught by the light of nature in particular to conclude, that therefore he must honor his parents: 2. the formal cause is the agreement with the rule of truth, and the equity of God's written law: for the law of nature is a summary abridgement of the moral law. 3. then the efficient cause, and author is God, who hath written and imprinted this law in the heart of man, as Ambrose thus defineth this natural law, quam Deus omnium creator singulorum hominum pectoribus iufudit, which God the Creator of all hath infused into every man's breast, epist. 71.4. then the end is that it should be a testimony of the divine providence and judgment, whereby he ruleth all things, and in the ende will judge the actions of men. This description of the law of nature agreeth with the Apostles definition here, it is the effect of the law written in our hearts, the effect or work showeth the matter, of the law, the form written, the efficient, for it is God's writing: the ende is expressed afterward, their conscience accuseth or excuseth them,
Quest. 29. What precepts the law of nature containeth and prescribeth.
This may be shown, both generally in the diverse kinds of those things whereof these precepts consist, and in particular, by a several induction and instance in the precepts of the moral law.
1. Man is bound to carry himself upright, both toward God that is above him, toward other men like himself, and toward such things as are inferior unto him, and under his rule and command: as within him his body, sense, affections, without him, honor, riches, pleasure, and such like. In all these, man receiveth some direction from the law of nature: for the first he is taught to love God and fear him above all, as being the maker of all things: for the second, there are two natural precepts: one affirmative, whatsoever you would that men should do unto you, do unto them: Matth. 7.12. the other negative, quod tibi fieri non vis, alteri ne feceris, that which you would not have done to you, offer not to another: for the third, even Cicero by the light of nature could say, animus imperat corpori vt Rex ciuibus, ratio libidimi, vt seruis dominus, the mind ruleth the body as the king his citizens, reason the lust, as the master governeth the servants, lib. 3. de repub. which words are cited by Augustine lib. 4. cont. Julian. c. 12. even by natural reason man hath some direction to guide himself in the desiring and coveting of the temporal things of this life.
2. Another general demonstration there is of these natural precepts: for man hath some natural inclinations common to all other things, some incident only to things that have life, and some peculiar to human nature: of the first kind, is the desire which everything hath for it own preservation: and hence it is that a man naturally declineth all things which are hurtful to his life, and is inclined by nature to preserve his body and life: as Tully saith, generi animantium omni est à natura tributum, &c. it is given by nature unto every living thing, to defend it own body and life: of the second sort, is the procreation and education of children, which is by nature given unto unreasonable creatures: of the third kind are those things which specially belong unto the nature of man, as a desire to know the truth, and to acknowledge God, and live sociably with other men: so Tully also saith, eadem natura virationis hominem conciliat homini, & adorationis & vitae societatem, &c. the same nature by the force of reason doth join man to man, both in the society of speech, and life, lib. 1. de officijs.
3. But more evidently shall it appear what nature prescribeth, by particular induction in the several commandments of the moral law.
1. Concerning the worship of the only God: the heathen by nature had some knowledge thereof, as Cyrellus lib. 1 cont. Julian. citeth Pythagoras: Deus vnus est, &c. God is one, not without the government of the world, as some think, sed in ipso est tot • s en toto orbe, but he is in it, wholly in the whole, he considereth all generations, the beginning of all things, the father of all, &c. the same father showeth how Orpheus recanted his error of the multitude of God's, and in the end ackowledged one only God.
2. And as touching the adoration of images: Strabo writeth, that the Persians had neither altars, nor images: and when they warred against the Greecians they overthrew and burned their temples with their images: the like Cornelius Tacit. writeth of the Germans: quod coelesti maiestati parum convenire putauerunt, &c. that they thought it not agreeable to the celestial majesty, to include the gods within walls, or to resemble them to any human shape; Numa Pompilius thought it unlawful, to ascribe any form either of man or beast unto God that was invisible.
3. Touching the abusing and profaning of the name of God: Tullus Hostilius was killed with lightening, and his house burned, because he attempted by certain irreligious excorcismes to call up Jupiter Elicius: Theophrastus, as Plutarke writeth, noted Pericles, that being sick shown unto his friend, certain enchanted toys hanging about his neck.
4. And the Gentiles also observed their Sabbaths and days of rest: wherein it was of their blind and corrupt nature, that they added many superstitious observations of their own: yet nature taught them, that some time was to be set apart for the worship of their gods.
5. The Gentiles also commended the honoring of parents, and condemned disobedience unto them: therefore Solon being asked why he appointed no punishment for such as killed their parents, answered, because he thought that none would be so wicked to attempt any such thing.
6. Such was the hatred of the detestable sin of murder among the Romans, that for the space of 620. years from the first building of Rome none was found to have been killed within the city walls by any private man's hand, as Dion, Holicarnass. observeth.
7. Adultery was odious by the light of nature among the Gentiles: as appeareth by the judgment of Pharaoh, and Abimelech concerning Sara Abraham's wife, Gen. 22. & 20.
8. Theft by Draco his law was punished with death: Solon thought that too grievous a punishment, and enjoined double restitution for theft: the Indians and Scythians because they had not houses to keep their goods in, counted theft among the most grievous offenses: the like opinion they had of fraud and impostures: Cato being asked, quod faenerari, what it was to be an usurer, answered, quid hominem occidere? what is it to kill a man?
9. The Indians most severely punished those, which were taken in a lie: and generally among the heathen, they so detested falsehood, and were jealous and suspicious of false testimonies: that, as Cicero saith, it was generally received, vt vel amplissimi homines, ne in miximis rebus, &c. that no not the most excellent men, even in the smallest matters should give testimony in their own cause: and for the same reason, they would not suffer any to be a witness against his enemy: for it was supposed he would make a lie to endanger him whom he hated.
10. The Gentiles also were not ignorant, that it was unlawful to cover the things of another: as when Xerxes dealt with