Commentary on Romans, Biblical exegesis 1 · Chapter 6 · Section 3

Commentary on Romans · Biblical exegesis 1 · Chapter 6 · Section 3

p. 2863. The questions and doubts discussed.

Quest. 1. Of the meaning of these words, shall we continue in sinne? v. 1.

1. The Apostle preuenteth here an obiection, which might be occasioned by the former words in the end of the fift chapter: where the Apostle said, where sinne abounded, grace abounded much more: by occasion of which words, the Apostle might feare, least two sorts of men might take advantage: the false teachers, which did continually picke quarrells with the Apostles doctrine, as some affirmed, that he said we might doe euill, that good might come thereof, c. 3.8. He might feare also, least the weake might receiue encouragement hereby to nourish the… infirmities still.

2. But either of these so inferring, did misconster the Apostles words: and in this kind of reasoning, there are three Paralogismes or fallacies committed. 1. they take non causam pro causa, that which is not the cause for the cause: for the abounding of sinne, is not the cause of the abounding of grace: Augustine saith, non peccantis merito, sed gratiae supervenient …uxilio, &c. where sinne abounded, grace abounded more, not by the merit of the sinne … by the meanes of helpe by grace, &c. the Apostles speach is to be vnderstood occasionaliter, by way of occasion, and they take it causaliter, by way of a cause, Hugo: sinne in it owne nature is no more the cause of grace, then the disease is of medicine, Ma… qui laudat beneficium medecinae non prodesse dicit morbos, &c. he that praiseth the benefit … Phisicke, doth not commend the disease, Augustin. so then mans vnrighteousnesse doth not in it selfe set forth the iustice of God, but ex accidente, by an accident, Pareus. proveniter bonitate Dei, qui bona elicit ex malis, it commeth of the goodnesse of God, who decree… good out of euill, Lyran. 2. the second fallacie is, in that they thus obiecting, make the Apostles words more generall, then he meant or intended them: for the abounding of sinne is not the occasion of the abounding of grace in all, but onelyonly in those which acknowledge and confesse their sinnes, Martyr. as it is euident, in damnatione malorum, in the condemnation of the wicked, Lyran. there Gods iustice rather, then his grace and merciemercy sheweth it selfe. 3. a third fallacie is, they apply that to the time to come, which the Apostle onelyonly vttered of time past: the abounding of sinne in men before their conuersion and repentance setteth forth the aboundance of the grace and merciemercy of God, in the forgiuenesse of their sinnes past; but not so, if sinne abounded after their conuersion and calling, Mart.

3. The Apostle propoundeth this obiection in the person of the aduersarie by way of interrogation, thereby expressing both affectum indignantis, the affection of one angrie and displeased, that his doctrine should be thus perverted: and he sheweth also securitatem conscientiae, the securitie of his conscience, that he was free from any such thought.

4. By sinne, neither doth the Apostle vnderstand the author of sinne, namely, the deuill, as Origen, for then one should be said improperly to remaine in sinne, that is, in the deuill. 2. Neither yet is it taken, for fomes peccati, the matter or occasion of sinne, as Pererius: which is the appetite or desire, that stirreth vp to sinne: Tolet misliketh this, because sinne must be taken here in the same sense, as it was vsed before, in the ende of the former chapter, where it is taken for sinne it selfe: and Pet. Martyr addeth this reason, because insul… peccati, the assaults of sinne remaine still in the regenerate. 3. but sinne is here taken for the corruption and depravation of our nature: in the former chapter thereby was specially signified, p. 287reatus, the guilt of originall sinne deriued from Adam, Beza. for there are these two things in sinne, the guilt deriued from Adam, and the corruption of our nature which is the effect thereof, Pareus.

Quest. 2. What it is, to die vntounto sinne, v. 2.

1. The Apostle answeareth the former obiection negatiuely, denying the consequent: that it followeth not, that because where sinne abounded, grace abounded more, that therefore we should sinne, that grace may more abound: and of this his answear the Apostle in this chapter giueth two reasons, the one from the contraries, that seeing we are dead vntounto sinne, we cannot still liue vntounto it: the other from the condition and propertie of seruants, who must be wholly addicted to their seruice, whose seruants they are: then seeing we are the seruants of Christ, we must no longer serue sinne, v. 16. to the ende of the chapters.

2. They are said to be dead vntounto sinne, that obey not the lusts thereof, that are as dead men, not to be mooued vntounto sinne, not to doe the workes thereof: but this death of sinne is inchoatae, onelyonly begunne in this life: it shall not be perfected, till all corruption and mortalitie be taken away.

3. There is great difference betweene these two phrases, to die vntounto sinne, which the Apostle vseth here, and to be dead in sinne, Ephes. 2.1. the first is taken actiuely, for the mortifying of sinne, the other passiuely, to be mortified in, or by sinne: and in this phrase the preposition foreign, in, must be supplied, as Coloss. 2.13. in the Latine tongue, mori peccato, to die to sinne, is put in the datiue, but mori peccato, in the ablative, signifieth to die with; or by sinne, Tolet: And in this latter sense, they are said to be dead absolutely without any other addition, as v. 13. of this chapter, and in other places, Beza.

4. Chrysostome here giueth this note, that whereas sometime the Apostle saith, sinne is dead, here he saith, we are dead to sinne, quoniam auditorem excitare studet, in illum transfert mortem, because he could quicken the desire of the hearer, he transferreth death to him, that he beeing dead in sinne should abstaine therefrom.

Quest. 3. What it is, to be baptized into Iesus Christ, v. 3.

1. Origen thinketh, that this is so said, to make a difference betweene the baptisme of Christ, wherewith we are baptized, and the baptisme of Iohn, which is not of Christ, but of the lawe: But seeing Iohn baptized in his name, that was to come, how was it not of Christ? and if Iohns baptisme were of the lawe, then Christ should hauehave beene baptized with an other kind of baptisme, then his members, which is not to be admitted.

2. Some thinke, as Ambrose in this place, that the Apostles altered the forme of baptisme, which was at the first prescribed to be done in the name of the Father, Sonne, and holy Ghost: But it is not like, that the Apostles would change that prescript forme, which was appointed by Christ himselfe: the Apostle maketh mention of Christ, (though he intend the whole Trinitie) because as Origen saith, whom Haymo followeth, it was not convenient that the Apostle speaking of death, vt nominaret vel patrem vel spiritum, &c. should name either the Father or the holy Ghost, because the Sonne of God onelyonly died for vsus, &c. or rather mention is made onelyonly of Christ, because baptisme was of his institution, and the benefits represented in baptisme, were procured and purchased by Christ.

3. Some giuegive this sense, to be baptized into Christ, is to be baptized with that baptisme which hath the vertue and efficacie from Christ, ex Tolet. Chrysostome vnderstandeth according to the similitude and example of Christ: for that which the crosse and the grave, were to Christ, baptismus est factus nobis, baptisme is become to vsus.

4. Erasmus, thus we are baptised into Christ, that is, in corpus eius mysticum, into his mysticall bodie, &c. but the Apostle speaketh of Christ himselfe: though it be true, that they which are graft into Christ, are also members of his mysticall bodie.

5. The vulgar Latine readeth in Christo, to be baptized in Christ, not into Christ, that is, in fide Christi, in the faith of Christ, Lyran. or in institutione eius, by his institution, gloss. interlin. some also which followe the Greeke text, and read, into Christ, doe thus interpret, in nomine Christi, in the name of Christ, Mart. Pareus. Faius. But it is one thing to be baptized in Christ, an other into Christ.

6. Wherefore by this phrase better is signified, that we are by baptisme incorporated into Christ, in Christo coalescentes, we growe vp together with Christ, Beza. Genevens. in…us Christum, we put on Christ, Calvin. inserimur Christo, we are graft into Christ, p. 288Tolet. vt implantaremur, that by baptisme we should be planted in Christ: Osiander: which phrase the Apostle vseth afterward, v. 5. if we be grafted with him, &c.

Quest. 4. Of the diuerse significations of the word baptisme, and to be baptized.

1. Haymo here maketh 4. kinds of baptisme. 1. one with water onelyonly, such was the baptisme of Iohn, that gaue not remission of sinnes. 2. the baptisme of the spirit, such was the baptisme of the Apostles in the day of Pentecost. 3. the baptisme both with the spirit and water, such as is now in vse in the Church. 4. the baptisme of blood, such as Martyrs are baptized with: But 1. it is vntrue that Iohn onelyonly baptized with water, not with the spirit: for he baptized for the remission of sinnes, and when Christ was baptized, the spirit descended in the likenesse of a doue: 2. the other two baptismes of the spirit, and the baptisme of blood, are not properly baptismes, but onelyonly in a metaphoricall speach.

2. This word baptisme is taken two waies, either properly for the washing with water in the sacrament, or figuratiuely, as either for the receiuing of the gifts of the spirit: as Acts 1.5. our Sauiour promiseth, that his Apostles should be baptized with the holy Ghosts or as for the doctrine, which accompanied Iohns Baptisme: as Acts. 18.25. Apollos is said to hauehave knowne nothing but Iohns baptisme, that is his doctrine: Beza. Acts 19.5.

3. And as baptisme is diuersely taken, so there are diuerse things in baptisme to be considered: three visible & three invisible, the three visible, the Minister that baptiseth, the party that is baptized, and the water: the three inuisible are the soule of the partie baptized, which is cleansed, and faith in those that are of yeares, and the holy Ghost, which worketh the remission of sinnes: Haymo.

Quest. 5. What it is to be baptized into the death of Christ. v. 3.

The Apostle vseth to this purpose three phrases: to be baptized into the death of Christ, to be buried by baptisme into his death, v. 4. and to be graft into the similitude of his death, v. 5. all these shall be handled together.

1. Cyrillus thinketh it is said the similitude of his death, because Christ rose againe from death, and so it was rather an image, and shadowe of death, then a death in deede: but thus he should confound these two which the Apostle ioyneth together, the similitude of his death, and of his resurrection.

2. Origen noteth certaine heretikes, who gathered hereupon, that Christ died not indeed, but onelyonly had a certaine similitude of death: visus est magis mori, quàm vere mortu… est, he seemed rather to die, then indeede died: But if it were so, then as Origen inferred, nec vera erat resurrectio, neither was Christs resurrection in truth: nec vere saluati s… neither should we be truely saued.

3. Therefore Origen giueth this sense: it is called the similitude of death because Christ so died vntounto sinne, that yet there was no sinne found in him: which cannot agree vntounto vsus, for to be without sinne, solius Christi est, it onelyonly belongeth to Christ: But this is not the Apostles meaning: for he said before, we were baptized into the death of Christ, which is the same, as to be graft into the similitude of his death.

4. Origen also hath an other exposition: that Christ is exemplum nobis ad imitationem propositum, an example set before vsus to imitate: but this is daungerous, because of the error of the Pelagians, who thinke that our conformitie with Christ, ariseth of our imitation of him: as they held that originall sinne is nothing else but a corrupt imitation of Adam: whereas indeed, on the contrarie, our imitating of Christ proceedeth of our conformitie with him: and the word is not foreign, similitude, or likenes, but foreign, which is more then a bare likenesse, it sheweth a conformitie vntounto Christ, Beza.

5. Basil. lib. de. baptis. vnderstandeth it of baptisme, which he saith is a similitude of the crosse and passion of Christ: but the Apostle rather sheweth the effects and fruites of baptisme: and baptisme representeth all the partes of regeneration, both dying, and beeing buried vntounto sinne, and rising vntounto newnesse of life, it is not a representation of his death onelyonly.

6. Chrysostome thus vnderstandeth the similitude of his death: because Christs death was carnis, of his flesh, our death, is peccati, of sinne: so also Haymo following Chrysostome, in hoc est similitudo, quod ille mortuus est corpore, nos vitijs, herein is the similitude, he died in bodie, and we to our sinne: But here is more then a similitude onelyonly vntounto the death of p. 289Christ: we receiue vertue and efficacie from his death to die vntounto sinne.

7. Some apply it vntounto the manner of baptisme, as Ambrose, cum mergeris, mortis suscipis & sepulturae similitudinem, when thou art drenched in the water, then thou hast a certaine similitude of the death and resurrection of Christ, lib. 2. de Sacram. c. 7. so Chrysostome, nos quidem aqua, ille tellure, we are buried in the water, he in the earth, &c. so also Lyranus, baptizatus megitur in aqua, he that is baptised, is drenched in the water: so also Gorrhan, tertia immersio repraesentat triduum mortis, the thrise dipping in the water representeth the three dayes of Christs death: and the lifting vp out of the water his resurrection: But if this were the meaning: then of necessitie this ceremonie should be vsed in baptisme, to goe into or to be drenched in the water.

8. Wherefore to be baptized into Christs death, and to be buried into his death, and to be graft into the similitude of his death, are applications in particular of that, which the Apostle said before in generall, that we are baptized into Christ: for in baptisme all the fruits of Christs death, buriall, and resurrection are sealed vntounto vsus: first, on Gods behalfe the benefits procured by Christs death, sepulture, and resurrection are offred vntounto vsus in baptisme, which is the Sacrament of faith, whereby we are graft into Christ, and we in baptisme doe for our parts professe to renounce the deuill, the world, and the flesh, Pareus: Our sinnes then are two waies mortified and buried, first, by the remission and not imputing of our sinnes, purchased by the death of Christ, which is our iustification, then by our daily dying and beeing buried vntounto sinne, which is our sanctification, Melancthon. and both these are represented in baptisme, and communicated vntounto vsus by faith in Christ: by the vertue of whose death we die vntounto sinne, and by the power of his resurrection, we rise vp to newenesse of life; like as the branches receiue iuyce and sappe from the tree: And though the death of Christ, were in respect of the nature that died, corporall, yet in respect of the person which died, beeing God and man, the effects were spirituall, in causing vsus to die vntounto sinne, and to rise vp to newenesse of life, Gorrhan.

Quest. 7. Of the meaning of this phrase, to be graft, &c.

1. Chrysostome thus applyeth this similitude: as the bodie of Christ beeing in the earth, fructum edidit orbis salutem, &c. brought forth fruit the saluation of the world: so ours being buried in baptisme, fructum attulit, iustitiam, bringeth forth fruit, namely, righteousnes: but in this application, here onelyonly is shewed a likenes betweene Christ and vsus, the efficacie is not mentioned, which we receiue from Christ.

2. Haymo thus expoundeth it, Christ as a tree, pascit & vmbram praestat, both feedeth and giueth shadowe: he feedeth the angels contemplatione, by contemplation of him; homines cognitione, men he feedeth by the knowledge of him: but here no reason is shewed, why we are said to be graft into Christ.

3. Origen thus vrgeth the similitude, omnis planta post hyemis mortem, resurrectionem veris expectat, euerie plant after the death, as it were, of winter, expecteth the resurrection, as it were, of the spring: so Christs death was as the winter, and his resurrection as the spring, and this world is vntounto vsus as winter, but the spring shall be in the resurrection.

4. Oecumenius vseth this allusion: like as the plant, that which is set into the ground, quandam mortificationem sustinet, &c. vndergoeth a kind of mortifying, and then sprouteth out againe: so Christ as a plant was laid in the earth, but rose againe: and we also beeing as plants buried in water in baptisme, doe come forth to bring forth fruit: But in these two explications, as in the first, the reason is not shewed, why we are said to be graft into Christ; but onelyonly the similitude explained, how he is said to be graft, and we also.

5. Erasmus, because the word is foreign, planted together, referreth it to the planting of the Iewes and Gentiles together into one bodie: But Tolet well obserueth, annot. 5. that the Apostle speaketh of our planting into Christ, not of one into an other.

6. The meaning then of this phrase is this: that Christ is the vine, and we the branches, as our Sauiour sheweth, Iob. 15. and so we are by faith, whereof baptisme is the Sacrament and seale, planted and graft into Christ, and doe receiue of his grace and spirit, as the branches receiue the iuyce of the tree: and as the tree and branches die together and growe together: so Christs death causeth vsus to die to sinne, and his resurrection maketh vsus to rise vntounto newnesse of life, Pareus: But as similitudes must not be vrged in euerie point, so must not this: for betweene the naturall grafting of plants, p. 290and our supernaturall and spirituall planting into Christ, there is great difference: for in the one, the stocke for the most part is the worst, but the science or plant is of a better kind, and correcteth the euilnes of the stocke: but here it is farre otherwise, for we are of our selues wild plants, and the stocke into the which we are planted, is good, and full of sappe, Martyr.

Quest. 8. What resurrection the Apostle speaketh of, v. 5.

1. There is some difference in the reading of the words: Chrysostome, who thinketh that the Apostle speaketh here, de futura resurrectione, of the resurrection to come, will not hauehave the word foreign, similitude, supplyed, non subiunxit, & similitudini resurrectionis, the Apostle added not, and to the similitude of the resurrection: But then the Greeke construction cannot hang together, if for of the resurrection, beeing in the genitiue case, foreign cannot agree with foreign, graft in, which before is ioyned with a datiue, foreign, to the similitude: Haymo will hauehave it put in the datiue, to the resurrection: but in the originall it is in the genetive: Therefore the word similitude, must be supplied: that as he said before, we are graft into the similitude of his death: so we shall be to the similitude of his resurrection and so Origen also readeth.

2. Concerning the meaning of these words, Chrysostome, Origen, Tertullian, Haymo with others, vnderstand them of the second resurrection: and they vrge this reason, because the Apostle putteth the word in the future, erimus, we shall be, Chrysostome: and whereas else where the Apostle speaketh in the time past: hath raised vsus vp together, Ephes. 2.5. but here in the future: Origen thereupon inferreth, that there are two resurrections, one of the mind in this life, the other of the bodie in the next: But this is no argument, taken from the time: for the Apostle speaketh in the future tense, because our renouation is not perfect in this life, but we must daily rise from the dead workes of sinne to the newnes of life, Beza.

3. The Apostle then here specially intendeth the first resurrection vntounto newenesse of life: as he said before, as Christ was raised vp from the dead, by the glorie of the father, (not, to the glorie of the father, as Beza, and the Syrian interpreter, for the praeposition is foreign, per, thorough: yet it signifieth that Christ beeing raised vp by the glorious power of the Godhead, for he hath one power with his father, was raised vp to liue in glorie, as the Apostle faith afterward, v. 10. he liueth vntounto God,) so we should walke in newenesse of life.

4. Yet from hence also we hauehave an assurance of the resurrection of our bodies, Calvin, that by Christs resurrection, we now are raised vp to the life of righteousnesse, and afterward to the life of glorie: as the Apostle ioyneth them both together, Coloss. 2.3. for yee are dead, and your life is hid with Christ in God, when Christ which is our life shall appeare, then shall yee also appeare with him in glorie, Mart.

Quest. 9. What is vnderstood by the old man, v. 6.

1. The old man some take for the bodie, the newe for the soule, as Haymo alleadgeth out of Augustine: but euen the prauitie of the affections and mind, are part of this old man, and therefore the Apostle saith, Ephes. 4.23. be renewed in the spirit of your minde.

2. Neither is the old man here taken for mans nature, but the corruption thereof, as Theodoret, veterem hominem non naturam appellat, sed pravam mentem, the old man he calleth not our nature, but the depraued minde: and in that he saith our old man, he distinguisheth the old man from our selues: then we our selues are not this old man, but it is aliq…d nostrum, something of ours, Pareus.

3. Now it is called the old man, in two respects, first as Adam the old man, is compared with the latter Adam, and from Adam is deriued originall sinne, which bringeth forth such euill fruites in vsus, before we are regenerate: secondly, in respect of our selues, because our former conuersation is old, beeing compared with our renovation and regeneration, Beza, the first both is according to the first Adam in sinne, our second and new birth is according to the latter Adam in holines and righteousnesse.

4. To this our state in the old man, belong these three things. 1. the guiltines of sinne. 2. the custome and continuance in sinne. 3. fomes peccati, the occasion, procurement, enrising vntounto sinne, which proceedeth from the sinne of our parents, ex Thom.

5. But whereas the ordinar. gloss. giueth this note: that whereas the oldnes of our nature consisteth in two things, in culpa & poena, in the fault and punishment: Christus sus simpla vetustaie duplicem nostram consumpsit, Christ by his single oldnes, that is, his death, p. 291hath taken away both ours, &c. this can no way agree with the scope of the Apostle: for if the old man be of Adam, and we are made newe in Christ, then cannot the old man be said to be in Christ.

Quest. 10. What is meant by the bodie of sinne, v. 6. that the bodie of sinne might be destroyed.

1. Haymo propoundeth this interpretation among others: that as Christ is the head of the elect, and they with all their vertuous actions are his bodie; so the deuill is as the head of sinne, and the vngodly with all their sinnes are his bodie: so that this bodie of sinne should hauehave relation vntounto the deuill as the head: but this bodie of sinne the Apostle called before our old man, it hath relation to our selues, not vntounto the deuill.

2. Some do take this bodie for our flesh, in qua peccatum haeret, whereto sinne cleaueth, Beza, Genevens. and before them Theodoret: but this cannot agree with the phrase which the Apostle here vseth, that the bodie of sinne may be destroyed: for the bodie is not crucified or destroyed, but sinne, which dwelleth in the bodie.

3. Origen hath an other exposition: by the bodie of sinne we may vnderstand proprium aliquod corpus, the proper bodie of sinne: whereof these are the members, fornication, vncleannes, inordinate affection, with other particular sinnes, as S. Paul calleth them, Coloss. 3.4. and this sense followeth Chrysostome, this bodie of sinne he vnderstandeth to be vniuersam malitiā nostram, the whole malice of our nature: so Lyran. congeries peccatorum, the companie of sinnes is called the bodie of sinne: as there is a bodie also of vertues and good workes, Gorrhan. as Matth. 6.22. If thine eye be single, the whole bodie shall be light, if it be wicked, the whole bodie shall be darke

4. And this multitude and companie of sinnes is so called for diuerse reasons: 1. because as the bodie hath diuerse members, so our inborne concupiscence brancheth forth into diuerse sinnes, Mart. 2. propter robur & tyrannidem, because of the strength and tyrannie which it exerciseth in the children of disobedience, Faius. 3. quod ab eo facile homines divelli non possunt, because men cannot easily be plucked from their sinnes, no more then from their bodie, Phocius. 4. because men are addicted to their sinnes, and louelove it as themselues, Photius, ibid. 5. But in this place, the Apostle vseth this phrase, the bodie of sinne, because he had spoken of crucifying before: bodies vse to be crucified, Pareus. and we are as foreign, as it were concorporated with Christ, which word the Apostle vseth, Ephes. 3.6. and we were crucified in his bodie vponupon the crosse together with him.

5. But here we must take heede of the error of Florius Illyricus, who did hold that originall sinne was a substance, and not an accident onelyonly, because it is called here a bodie, and the old man: But this is a metaphoricall speach, it is called a bodie by a certaine similitude, as it is shewed before: and the Apostle calleth it afterward, verse 12. sinne in the mortall bodie, it is therefore a kinde of spirituall bodie in these our mortall bodies.

6. But in that the Apostle addeth, that we should not serue sinne, he sheweth that the regenerate, are not quite freed from sinne, but sinne doth not raigne in them, neither are they seruants any longer vntounto it: so we must make a difference betweene these two, peccare, and peccato servire, to sinne, and to serue sinne: the regenerate doe sinne, while they are in the flesh, but they doe no longer serue sinne, Bucor.

Quest. 11. How the dead are said to be freed from sinne. v, 7.

1. Some do vnderstand this of the spirituall death in baptisme before spoken of, Lyran. Ofiand. P. Martyr thinketh that the Apostle speaketh of mortification, which is the effect of iustification, not de morte naturae, of the death of nature: But then this had beene a repetition of that, which he said before, vers. 6. whereas it containeth rather a reason thereof.

2. Some vnderstanding this to be spoken of the naturall death of the bodie, from whence the Apostle taketh his similitude, by beeing freed or iustified from sinne, doe meane, purgatum esse à peccatis, to be purged from sinne, Basil. lib. de baptis. But this cannot be, that all the dead should be purged from their sinne, though they cease from the actions thereof.

3. This better is interpreted of the naturall death, that they which are dead do thenceforth cease from the actions of sinne: and so Chrysostome vnderstandeth here the word, iustified, liber est à peccatis, is free from sinne; that is, the actions of sinne cease, Calvin. like p. 292as a seruant, when he dieth is free from the seruice of his master, as Iob. 3.19. so he which is dead is free from the dominion of sinnes past: then the theefe ceaseth to steale, the adulterer to commit adulterie: the word then, foreign, is iustified, is the same with foreign, is freed, which word the Apostle vseth, v. 18. and it is a synecdoche, when one kind is taken for the whole: to be iustified and absolued in iudgement, is one kind of freedome, and it is taken here for the generall to be set free; as a theefe dying is set free by death, as if he had beene iustified and absolued in iudgement, Piscator.

4. But hence it followeth not, that the dead doe not sinne afterward: they are free from the sinnes committed in the bodie, yet the wicked euen after death beeing tormented in hell doe not cease to sinne, beeing full of despaire, blasphemie, impenitencie: and therefore their sinnes not ceasing, their punishments cannot determine: Let this be obserued against the opinion of the Origenists, who inferre that because when men are dead there is an ende of their sinne, that at the length there shall be an ende of their punishment, and God shall hauehave merciemercy vponupon them.

Quest. 12. What life the Apostle speaketh of, v. 8. We beleeue that we shall also liue with him.

1. Some vnderstand it of life euerlasting, in coelo post generalem resurrectionem, in heauen after the generall resurrection, Haymo: so also Origen, Chrysostome, Theodoret: but it is euident, that the Apostle speaketh of the life of grace, v. 11. ye are dead to finde, but are aliue to God, &c.

2. Neither is it to be vnderstood onelyonly de vita gratiae, of the life of grace, as Lyran, Tolet. annot. 8. and Basil vnderstandeth it of the newenesse of life: lib. de baptism. for the AApostle thus expoundeth himselfe, 2. Tim. 2.11.12. if we be dead with him, we shall also liue with him, that is, shall raigne with him, as the Apostle saith in the next verse following, if we suffer, we shall also raigne with him.

3. Wherefore the Apostle by liuing with Christ vnderstandeth generally both the life of grace present, and of glorie afterward, Mart. and this life is distinguished into three degrees: 1. our regeneration in rising vntounto newenes of life. 2. our perseuerance in continuing vntounto the end. 3. the third degree is in euerlasting life after the resurrection, Pareus.

Quest. 13. How death is said to hauehave had dominion ouer Christ, v. 9.

In that the Apostle saith v. 9. Death hath no more dominiō ouer him, it is inferred that death had sometime dominion ouer him: 1. Origen to remooue this doubt, how death may be said to hauehave had dominion of Christ, vnderstandeth it of his going downe to hell, ad locum vbi mors regnavit, vntounto the place where death raigned: but thus the doubt remaineth still, for Christ (whom he would hauehave descend to hell) went thither as a conquerour, hell had no dominion ouer him: therefore that cannot be the meaning. 2. and Haymo his interpretation is as harsh, who by death vnderstandeth the deuil, which had dominion by his ministers, as he entred into the heart of Iudas, Christo permittente, by the permission of Christ: it is harder to say that the deuill had dominion, then death ouer Christ. 3. Origen hath an other exposition, that Christ dominatum pertulerit mortis, quia formam servi susceperat, did beare the dominion of death, because he tooke vponupon him the forme of a seruant; and vponupon all such death hath dominion: but it was not necessarie that Christ should hauehave died though he had taken vponupon him our nature, seeing he was without sinne, which causeth death.

4. Wherefore death is said to hauehave had dominion, quia sponte, & volens se subiecit m…rti, because he willingly submitted himselfe to death for our sinne, Mart. Calvin.

Quest. 14. How Christ is said to hauehave died to sinne, v. 10.

1. Hilarie lib. 9. de Trinitat. thus readeth, that which died, died once to sinne, and vnderstandeth it of Christs bodie, making the article foreign, a relatiue of the neuter gender: so also Laurentius Valla, and Iacobus Stapulens. but this would seeme to fauour the Nestorian heresie, that diuideth Christs person, to say that Christ died not, but his bodie died: and foreign, may be taken for the coniunction foreign, in that he died, as Galath. 2.20. in that now I liue: to this purpose Erasmus, Beza.

2. For the meaning Hilarie thus expoundeth, Christ died to sinne, quia mortuus corpore, because he died in the bodie, wherein was the similitude of sinne, lib. 9. de Trinit. so also Augustine in Enchirid.

p. 2933. Haymo thus: mortuus est semel peccato, id est, semper, he died once to sinne, that is, alwaies, because he neuer had sinne at all.

4. Some vnderstand sinne, as the cause, wherefore Christ died: that the sinnes of the world were the cause why Christ died: so Ambrose, he died for sinne, that is, for, or because of sinners, serm. 18. in Psal. 18.

5. But the better sense is, that Christ died to sinne, that is, tollendo, to take away sinne, so Chrysostome, mortuus est vt illud tollerat, he died for sinne to take it away: Christ died otherwise to sinne, then we doe, ille expiando, nos amitiendo, he to expiate and purge our sinnes, we to leaue it, Pareus.

Quest. 15. How Christ is said now to liue vntounto God, ver. 10.

1. Oecumenius thus vnderstandeth: he liueth to God, eo quod sit Deus, because he is God, that is, by his diuine vertue. 2. Pareus thus, ad gloriam Dei patris, he liueth to the glorie of God his father, that by his life the Church should be glorified: but thus Christ liued in the dayes of his flesh, both by the power of God, and to the glorie of his father: as our Blessed Sauiour himselfe saith, Ioh. 6.57. As the liuing father hath sent me, so liue I by the father. 3. Neither is Christ said so to liue vntounto God, as we are said in the next verse, to be aliue vntounto God, that is, by the spirit of grace: for so Christ liued vntounto God all the dayes of his flesh. 4. Chrysostome thus expoundeth it, to liue to God, sine fine vinere, is to liue without ende, that is, eternally, neuer any more to die. 5. But not onelyonly the eternitie of Christs life is hereby expressed, but the glorie and maiestie also: as Haymo interpreteth: he liueth in gloriam paternae maiestatis, in the glorie of the maiestie of his father, as Reuel. 18. And am aliue, but was dead, and behold I am aliue for euermore, &c. 6. And by this phrase is expressed the indissoluble vnion, which Christ hath with God the father: the Apostle hereby doth not onelyonly signifie that he now liueth in eternall happines, sed indivulse Deo haerere, but is inseparably ioyned vntounto God, Martyr.

Quest. 16. Of these words, v. 11. likewise thinke yee, &c.

1. Likewise thinke ye: 1. Origen saith the Apostle vseth this word, because this death, which he speaketh of, namely, dying to sinne, in cogitatione consistit non in effectu, consisteth in the cogitation, not in any externall effect. 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari, cannot be represented to the eye, but is apprehended by faith. 3. Haymo giueth this sense, they must in memoriam reducere, often bring to remembrance, and bethinke themselues that they are dead to sinne: so also Tolet, annot. 15. and Faius. 4. but the word foreign, signifieth rather, collect yee, gather ye; it is the inference of the conclusion from the head to the members: that we are certainely dead by the commemoration of his death, so is the word vsed, c. 3.28. foreign we conclude, Beza, Pareus.

2. Dead to sinne, but aliue to God: Some doe interpret this of the life of the Saints in the resurrection, when they shall liue to God for euer, neuer to die any more: but the Apostle speaketh of the life of grace, as the next verse sheweth.

3. In Iesus Christ, &c. 1. Origen maketh this the sense, to liue in righteousnesse, holines, peace, is to liue in Christ, because Christ is all these: and to the same purpose Chrysostome: he that hath obtained Christ, hath receiued eueryevery vertue, and grace with him. 2. Gorrhan referreth it to the imitation of Christ: making the seuere parts of Christs life an example of so many degrees of our spirituall life: to his conception answeareth, propositum, the purpose of newe life: to his natiuitie our regeneration, to his death our labour in dying to sinne, to his sepulture, cessatio vitiorum, the ceas…ing of sinne,; to his resurrection answeareth nova vita iustorum, the newe life of the righteous: to his asscention, processus virt…tum, our proceeding in vertue, to his sitting at the right hand of God, gloria beatorum, the glorie of the Blessed Saints. 3. But here is more signified, then a similitude or conformitie to, and an imitation of Christ: the Apostle expresseth the author and efficient cause of our dying vntounto sinne and liuing vntounto God, namely, Christ Iesus, Christo auxiliante, Christ helping vsus, Oecumen. Christi opere, by the worke of Christ, gloss. interlin. per Christum mediatorem, by Christ our Mediator, Lyran. as the Apostle saith, Galath. 2.20. I liue by faith in the Sonne of God, Bucer, Pareus, with others.

p. 294Quest. 17. How sinne is said not to raigne, &c. ver. 12.

1. Chrysostome and Theodorets obseruation seemeth here to be somewhat curious, that the Apostle speaketh of the raigning, not of the tyrannizing of sinne: the difference betweene which two is this: the one is of necessitie, the other is voluntarie: he would not hauehave them willingly to submit themselues in obedience vntounto sinne, although it doe play the tyrant in suggesting euill thoughts and desires; yet they should resist them, and not suffer sinne to hauehave a peaceable kingdome: to this purpose Theodoret: But this distinction is not necessarie: for the kingdome of sinne in man is a meere tyrannie: the kingdome properly in man is peculiar to the spirit: because sinne vsurpeth vponupon them, that by right are an others subiects, euen Gods: and though the wicked doe obey sinne willingly, yet it is of necessitie also, because it is not in their power to resist sinne.

2. Gregorie better observeth vponupon this place: that the Apostle saith not, let not sinne be, but let it not raigne, quia non esse non potest, it cannot but be in our members: but it may not raigne.

3. Pererius here confuteth Beza, for giuing this note vponupon this place: the Apostle sheweth how farre we are dead to sinne, while we are in this life, vt reluctetur spiritus, non tamen vincat, that the spirit alway resisteth, but ouercommeth not, &c. whereupon he thus cauilleth, that if the spirit ouercome not the flesh, then is it ouercome of the flesh: But Beza his meaning onelyonly is, that our sanctification is not perfect in this life, but that there remaineth some relique of sinne, which alwayes resisteth the spirit, as the Apostle sheweth in his owne example, c. 7. so the spirit ouercommeth in part, because sinne raigneth not in the regenerate, but there is not a perfect victorie in this life, because sinne hath a dwelling still and beeing in vsus, in this mortall flesh, though the kingdome thereof be subdued.

Quest. 18. What the Apostle meaneth by mortall bodie, ver. 12.

Let not sinne raigne in your mortall bodie, &c. 1. Chrysostome thinketh this is added by way of encouragement to signifie, certamina in hac re temporaria esse, that the strife and combate herein is but temporarie: so also Photius, he sheweth, quod temporaria sit contra peccatum lucta, that the fight against sinne is but temporall, because the bodie is mortall, and for a time.

2. Origen hath two interpretations, first, the Apostle speaketh of the dead bodie, to shewe, that sinne neede not raigne in vsus: for he that is dead is free from sinne: but the Apostle saith not, in mortuo, sed mortali corpore, in the dead, but in the mortall bodie: there is great difference betweene foreign, dead, v. 7. and foreign, mortall, which is the word vsed here.

3. Further he saith, that the Apostle calleth this bodie mortall, ad distinctionem alterius corporis, quod immortale est, to distinguish it from that other bodie, which is immortall, when sinne shall hauehave no dominion or command at all ouer vsus: this sense Tolet also followeth.

4. The ordinarie glosse further addeth: that here is a secret promise of immortalitie, si non regnet peccatum, if sinne raigne not, the bodie nowe mortall, shall be afterward immortall.

5. Theophylact thinketh that mention is made of the mortall bodie, to signifie that all the pleasures of the bodie are but momentanie, minus sunt stabiles corporis voluptates, and therefore they are not much to be desired: to the same purpose Bucer, ne innitamur rei fallacissima, that beeing admonished by our owne frailtie, we should not trust to so vncertaine and deceitfull a thing.

6. Theophylact noteth beside, that hereby the Apostle insinuateth, mortalitatem hanc fuisse corpori à delicto inditam, that this mortalitie was inflicted vponupon the bodie by reason of sinne, and so we should by the meditation of death and mortalitie be terrified from sinne.

7. But as these notes and collections may safely be receiued, so this further may be added, that the Apostle maketh mention specially of the mortall bodie, because the partes and members thereof are the instruments of sinne: that although the minde are inward faculties be tempted, yet that we should resist, and not bring the euill motions and p. 295suggestions into execution: and this may appeare to be the Apostles meaning, by the next words v. 13. neither giuegive your members as weapons of vnrighteousnesse, &c. Beza.

8. Some thinke that the Apostle insinuateth the daunger of eternall death, that if sinne doe raigne, corpus moriturum est in aeternum, the bodie shall die eternally, gloss. interlin. but the bodie is said to be mortall in respect of the present mortall state, because it is subiect to death.

9. P. Martyr thinketh the meaning to be this, because the concupiscence which the Apostle would not hauehave here to raigne in vsus, is per corpus derivatum, deriued from Adam to vsus by the bodie: But I preferre the former interpretations, but especially the 7. yet so, as that with Ambrose, by mortall bodie we vnderstand the whole state of man, both the powers of soule and bodie, by the figure synecdoche, when one part is taken for the whole: So also Pareus, Faius.

Quest. 19. Of those words, that yee should obey it in the lustes, &c. v. 12.

1. The Syrian interpreter readeth, that yee should obey the lusts thereof: but, here the Greeke word (foreign, it) is omitted: which is referred to the first antecedent sinne: that ye should not obey it, that is, sinne, which is put in the feminine gender: in the lusts thereof, that is, of the bodie: and therefore Beza to take away the anbiguitie, explaineth it thus: that yee should obey (sinne) in the lusts thereof.

2. The Apostle putteth it in the plurall, lusts, because from the prauitie and corruption of our nature doe arise many and diuerse lusts and concupiscences, Martyr.

3. Thus sinne is compared to a tyrant raigning and raging, the lusts are as the edicts and precepts of sinne, whereby it raigneth and ruleth: men yeelding to their corrupt concupiscence as are the vassals and slaues of sinne, Calvin.

4. The Apostle expoundeth himselfe, what he meant before by the raigning of sinne, that is, to obey it: no man in this mortall bodie can be void of concupiscence, and vnlawfull desires, but the faithfull must striue against them, and not become subiect vntounto them: Pellican.

5. This obedience consisteth in two things, the one, to be at command to obey and yeeld subiection vntounto sinne, the other to take vp armes in the defence of sinne, which is touched in the verse following: Pareus.

6. Concupiscence is taken two waies, sometime it is the name fomitis innati, of that inborne occasion and originall of sinne, sometime actus interioris, of the inward act of the minde, whereof there are three degrees: there is propassio, the propassion, or first motion, then delectatio, the delight, thirdly consensus, the consent, the Apostle here speaketh not of the first motion, which no man can helpe, but of the second and third, which by Gods grace may be staied, that a man neither delight in, or consent vntounto those euill motions, which arise in his mind: gloss. ordinar.

7. Neither is this a superfluous exhortation vntounto them, whom he said before v. 11. to be dead to sinne, that sinne should not raigne in them; because our mortification is not here perfect, but eueryevery day more and more we must proceed therein: and by such exhortations is our mortification still perfited: Pareus.

8. And here by lusts we must vnderstand, not the naturall desire and lust of the bodie, as after meate, drinke, sleepe, and such like, but the vnnaturall, vnnecessarie, and inordinate lasts, as specially after these things, which concerne the tast, feeling, and such like: Faius.

Quest. 20. How we are not to giuegive our members as weapons vntounto sinne. v. 13.

1. Chrysostome here noteth that the bodie as a middle and indifferent thing betweene sinne and righteousnesse, it may be both vsed as weapons for sinne, and as an instrument of righteousnesse, as both the souldier vseth armour of defence for his countrie, and the theefe against it; and he maketh mention here of two Kings, God, and sinne, shewing what great difference and oddes there is betweene them: that it should be a shame for vsus to leaue the seruice of God, and to betake vsus to the vile seruitude of sinne.

2. Origen here also ascribeth a difference in the Apostles phraise: he speaking of iniquitie, maketh mention onelyonly of our members, which must not be giuen as weapons vntounto it, but he willeth vsus to giuegive our selues vntounto God: because when first we hauehave deuoted our p. 296selues our inward minde, and desire to Gods seruice, so we shall make also our members instruments of holines.

3. Theophylact noteth, that sinne is called by the name of iniquitie, because he that sinneth, in scipsum, vel in proximum iniurius est, is iniurious and vniust against himselfe, or his neighbour.

4. By members we must not vnderstand onelyonly the externall partes of the bodie, as the eyes, eares, hands, but the inward also, as will, affection, heart: that none of these must become the instruments of vnrighteousnesse: Pareus.

5. The Apostle setteth downe two partes of our seruice vntounto God, as he did before of seruice to sinne: the first is obedience and subiection, giuegive your selues vntounto God, the other is, to striue and fight for the kingdome of righteousnesse, as before he forbad them to vse their members as weapons for sinne; Pareus.

6. The Apostle inserting these words, as aliue from the dead, giueth a reason, why we should not serue sinne, but bequeath our selues to the seruice of God; because we hauing receiued so great a benefit, as to be raised in Christ from the death of sinne, should now as no more dead, but as liuing, serue God: and therefore in this regard, iustum est, it is iust, as Chrysostome inferreth: so the Apostle saith, are aliue, and therefore potestis, yea may, and ye were dead, and therefore debetis, ye ought to giuegive your selues vntounto God: gloss. interline. Origen maketh it as an effect and consequent of the former, that in giuing your selues to God, yea by this meanes shall die vntounto sinne, and liue vntounto righteousnesse: but it is rather a reason taken from the ende of our spirituall mortification, as is obserued before out of Chrysostome.

Quest. 21. What it is not to be vnderunder the law but vnderunder grace. v. 14.

There are two things, which doe encourage men to fight, bonitas causa & facilitas victoriae, the goodnes of the cause, and the facilitie of the victorie: both these arguments the Apostle vseth here: the goodnesse of the cause he shewed before, which was to take part with God, and to fight his battels against sinne: the easines of the victorie he now setteth forth, because we are not vnderunder the law but vnderunder grace, which doth helpe vsus and giuegive vsus strength to resist sinne: But these words are diuersely expounded.

1. Origen vnderstandeth here the law of the members, which continually resisteth against the law of the minde: But as Beza well noteth, the law of the members is not put absolutely without any other addition, as it is here, but alwaies something is added by way of explanation.

2. Neither doth the Apostle speake here of the ceremoniall or iudiciall law, from both which we are free, from the first wholly, both from the obligation, but not from the substance, in obseruing the equitie of these lawes: the Apostle speaketh of neither of these, but of the morall law, against the which the concupiscence of the flesh continually inciteth and stirreth men vp.

3. The Apostle then speaketh here of the morall law: in the which three things are to be considered, the substance in the obseruation thereof, and the consequents, either iustification in obseruing it, or malediction if it be not obserued: the question is in which of these respects, we are said to be free from the law, and not vnderunder it in this place: it is confessed of of all, that we are free from the iustification by the workes of the law: the question is here of the other two the malediction of the law, and the obseruation or obedience of it: some take the first to be here meant: that not to be vnderunder the law, but vnderunder grace is not to be vnderunder the curse of the law but to hauehave remission of sinnes in Christ: so Haymo, ye are not vnderunder the law, quae punit & damnat peccatores, which punisheth and condemneth sinners, but vnderunder the grace of Christ, that is, the remission of sinnes: to the same purpose Vatablus, to be vnderunder grace, is to hauehave the conscience assured, omne peccatum nobis remissum esse, &c. that all sinne is remitted vsus by the merciemercy of God: so also Calvin, they are not vnderunder the law, that is, opera eorum non exiguntur ad severum legis examen, their workes are not now exacted according to the seuere censure and examination of the law; thus also Melancthor. Piscator likewise, legi satisfecistis in Christo, yea hauehave satisfied the law in Christ: But Beza refuteth this interpretation vponupon this reason, because the Apostle speaketh not here of the remission of sinnes, but of mortification, and of the fruites of righteousnesse begunne in vsus by the spirit.

p. 2974. Some doe vnderstand it of the obseruation of the law, in respect of the manner, not of the substance; for we are still vnderunder the obedience of the law, to performe the holy workes and duties, which are therein prescribed: but we are not now vnderunder the law, for the manner of our obedience, to be forced thereunto by feare, and terrour, but the grace of God maketh vsus willing and able in some measure to keepe the law, which prescribed what was to be done, but helped not toward the doing thereof: thus Augustine: Lex reos faciebat iubendo, & non adiuvando, gratia adiuvat vt quisqne sit legis factor, the law made men guiltie, in commanding, not in helping, but grace helpeth eueryevery one to be a doer of the law: And to this purpose he maketh sowre degrees of men, ante legem, sub lege, sub gratia, in pace, before the law, vnderunder the law, vnderunder grace, in peace: ante legem non pugnamus: before the law we do not so much as fight or striue against sinne at all: vnderunder the law, pugnamus, sed vincimur, we fight, but are ouercome: vnderunder grace pugnamus & vincimus, we fight, and by grace ouercome sinne: in pace ne pugnamus quidem: but in the state of peace, which is in the kingdome of heauen, we shall not so much as fight, because then all our spirituall enemies shall be subdued, we shall hauehave none to resist vsus, as to this purpose Augustine vponupon this epistle. To this sense of Augustines subscribeth reuerend Baza in his annotations vponupon this place, Osiand. & Faius: Theophylact concurreth with Augustine, Lex iubet tantú, nihil opis afferi: the law biddeth only, it affordeth no helpe: to the same purpose before him Chrysost. & Ambrose in their Commentaries: Thomas Aquine here sheweth, how two waies one may be said to be vnderunder the law: one may be said to be sponte & voluntarie subiectus, subiect to the law willingly, as our blessed Sauiour is said to be made vnderunder the law, Galath. 4. likewise one may be subiect, inuitus, & àlege coactus, against his will, and as vrged by the law, through feare and terror: but he which hath receiued grace, and doth willingly that which the law commandeth, not for feare, but of louelove, he is said not to be vnderunder the law, but vnderunder grace: All these make this to be the meaning, that seeing we are not vnderunder the law, which gaue strength vntounto sinne through our weaknes, but gaue no strength to keepe it, but hauehave receiued grace, whereby the commandements are not grieuous vntounto vsus, but easie and pleasant to be obserued, that we need not feare, left sinne should hauehave the dominion: As the first doe vnderstand the Apostle here to speake of iustification, so these apply these words vntounto sanctification.

5. But it is better to ioyne them both together: by grace to vnderstand both iustifying grace, whereby we are iustified by faith in Christ by the remission of our sinnes, and the grace of sanctification, whereby we doe mortifie our carnall lusts, and rise vp daily vntounto newnesse of life: and so they are said to be vnderunder the law, that are vnderunder their sinnes, neither hauing remission of their sinnes past, nor yet grace to resist them afterward: to this purpose Chrysostome, we hauehave not the law, which onelyonly commandeth, sed gratiam, quae praeterquam priora dimittit, ad futura quo que cauenda animat, but grace, which beside that it forgiueth that which is past, it doth arme vsus to take heed of that which is to come: likewise Ambrose vponupon this place, cui data est remissio peccati, & in posterum caeuet peccata, &c. he, to whome is giuen remission of sinnes, and taketh heed of sinne afterward, sinne shall not hauehave dominion ouer him, neither shall he be vnderunder the law, &c. Thus Pet. Martyr vnderstandeth the Apostle; that both by grace in Christ our sinnes are not imputed, and in him our obedience, though imperfect, is accepted: Pareus also vnderunder grace comprehendeth both iustifying and sanctitying grace: by the one our sinnes are pardoned, and forgiuen vsus, by the other we are enabled to runne the wayes of Gods commaundements, and in some good measure to keepe them.

6. But we must here take heed of the leauen of the Popish Pharisies, who thus interpret to be vnderunder grace, esse in statu in quo datur gratia, per quam impleri possunt praecepta, to be in that state, wherein grace is giuen, by the which the commandements may be fulfilled, To… with whome concurreth Pererius taking vponupon him to confute Calvin, for affirming it to be impossible for a righteous man in this life, implere vniversam legem, to fulfill the whole law: But their assertion is most false: for if it were possible for any man in this life to keepe the law, then might he be without sinne, which is contrarie to the Scripture: Iam. 3.2. in many things we sinne all: 1. Ioh. 1.8. if we say we hauehave no sinne, we deceiue our selues, and the truth is not in vsus: See more of this point, Synops. Centur. 4. er. 6.

Quest. 23. Whether the Fathers also that liued vnderunder the law, were not vnderunder grace.

1. The time of the Law and the Gospel, and the state of the Church vnderunder both, must p. 298be considered, not as one opposite to the other, but as differing onelyonly in some degree lesse, or more, the fathers were fully vnderunder the law, which was then vrged with feare and terror, but in part vnderunder grace, which was not then fully reuealed, but onelyonly shadowed forth in types and figures: the faithfull now in the time of the Gospel, are fully vnderunder the state of grace, the Messiah beeing now exhibited to the world, whom the fathers beleeued in to come: but vnderunder the law we are in part, in respect of the substance thereof, which now rather sheweth vsus the way wherein we should walke, then vrgeth and enforceth vsus: we are deliuered from the feare and terror of the law: And that both they then, and we now, are vnderunder grace, though not in the same degree, S. Peter testifieth Act. 15.11. We beleeue through the grace of Iesus Christ to be saued, foreign, euen as they.

2. The fathers had euen the helpe and assistance of grace vnderunder the law, to walke in obedience to the law: verùm id non habebant ex lege, but they had it not by the law, Pet. Martyr.

Quest. 24. What the Apostle meaneth by the former doctrine, whereunto they were deliuered.

1. Origen, according to his manner is here somewhat curious; for he distinguisheth betweene doctrinam & formam doctrinae, doctrine it selfe and the forme of doctrine: he saith that in this world onelyonly we hauehave a forme or shadow of doctrine, because here we onelyonly know in part, but in the next world we shall hauehave the doctrine it selfe: But the Apostle intendeth not here to shew the difference betweene knowledge in this life and the next.

2. Chrysostome seemeth to vnderstand onelyonly the rule of good life by the forme of doctrine: quis est typus doctrinae? recte vivere: what is the type or forme of doctrine? to liue wel: But this forme of doctrine is more generall, it was not onelyonly touching manners, but concerned also points of faith and beleefe: as is euident. 2. Tim. 1.13. Keepe the patterne of wholesome words, which thou hast heard of me in faith and louelove.

3. Neither is this forme of Doctrine eueryevery rule of faith set downe by teachers, the which people are put vponupon at their first conuersion, as the Rhemists here insinuate in their annotations: for a forme of doctrine may be set downe by hereticall and false teachers, as is prescribed by the Romanists to the Indians, who in their first conuersion to Christianitie doe drinke in their drugges and errors of doctrine: But this forme of doctrine, was the rule of faith, per Apostolos & Christum praedicata, preached by Christ and his Apostles, as Lyranus well interpreteth.

4. The doctrine then taught by the Apostles, called here foreign, the forme of Doctrine, is compared to the stampe or seale, and we are as the wax (as Basil vseth this resemblance, tractas. de baptism.) which receiue the print and worke of this seale, being changed into the same.

5. And we are said to be deliuered, which as Chrysostome saith, sheweth auxilum diuinum, the diuine helpe, whereby we are deliuered: for none can come vntounto Christ, vnlesse his father drawe him: Ioh. 6.44. we cannot come our selues vntounto God, or receiue the words of wholesome doctrine, but the Lord must open our hearts, as he did the heart of Lydia: Origen here well noteth, that men are deliuered vp two waies, one in iustice, when they are deliuered vp to their owne hearts lusts, and to a reprobate sense, which the Apostle spake of before, Chap. 1.24. the other when they are deliuered vp in merciemercy to be taught and instructed vntounto saluation.

6. Lyranus here obserueth three properties of Christian obedience, it must be prompte, readie, yee hauehave obeyed, voluntaria, willing, yee hauehave obeyed from the heart: and discrete discreet, according to the forme and patterne of catholike and found doctrine.

7. Hereunto may be added that annotation of the ordinarie glosse, that it is called the forme of doctrine, quia imaginem Dei deformat am restituit, because it restoreth the image of God deformed and defaced in vsus.

8. And whereas they are said to be deliuered, it is better vnderstood of the deliuering them to be instructed and taught by God, as Origen well expoundeth: Deus tradidit… instituantur, God deliuered them to be instructed: then of the Ministrie of men, as Vatablus: for in this sense the doctrine is said to be deliuered by the teachers: but to deliuer the hearers to be instructed, and to profite by the forme of doctrine, which is taught, is the worke of God.

p. 299Quest. 25. How we are made seruants of righteousnesse.

1. Origen bath here a curious obseruation that eueryevery one which doth righteousnesse, is not the seruant of righteousnesse, as eueryevery one which sinneth, is the seruant of sinne: for God doth righteousnesse, and yet he is not said to be servus iustitia the seruant of righteousnesse: as the deuill is the seruant of sinne beeing fallen from iustice.

2. Though properly we are not said to serue iustice, because he is a seruant, which obeyeth rather an other mans will, then his owne, yet the Apostle vseth these words; pressing the same similitude still, for indeed to serue iustice, it is true libertie, nay, as Chrysostome saith, it is omni libertate melius: better then all libertie whatsoeuer, so afterward v. 2. he speaketh of a freedome from iustice, which is indeed a bondage, rather then freedome.

3. The Apostle here setteth downe both the parts of Christian libertie, which is freedom from sinne, and seruice vntounto righteousnesse: and by ioyning both these together, he admonisheth vsus of our miserable state of thraldome vnderunder sinne, wherein we sometime were, that we might take heed neuer to come into the same againe: like as if one were deliuered from a tyrant, it should be said vntounto him, take heed you fall not into his hands againe, Chrysostome: as the Romanes, when they had expelled Tarquinius their King, so hated the verie memorie of his name, that they banished also L. Tarquinius Collatinus, a good man, onelyonly because he did beare the same name: such a detestation they had of Tarquinius, and of his tyrannicall gouernment: so we should hate the verie memorie and name of the seruice of sinne; Martyr.

Quest. 26. Of the meaning of these words: I speake after the manner of man, because of the infirmitie. v. 19.

1. Some thinke this to be a qualifying of the former words: either because the Iewes might hauehave beene offended by the terme of seruice, who held themselues to be a free people, Faius: or the Romanes, which were then the Lords and commanders of the world, Bullurger: some thinke the offence might be taken by the word freedome, least some carnall man might hauehave taken aduantage thereby of carnall libertie, Osiander: but the continuing of the same tearmes and phrases afterward of seruice, and seruantes sheweth that the Apostle vseth not any such mitigation or qualification of his former speach.

2. Some referre it to the matter of the Apostles exhortation, shewing the easines and facilitie of it: as if he should say, moderatum quod exigo, I desire but an easie and moderate matter: as in the same phrase the Apostle saith: 1. Cor. 10.13. there hath no tentation taken you, but such as appertaineth to man, Chrysostome: so also Origen: whereas we ought more earnestly to serue iustice, then we serued sinne: communiter ago, eadem & similia requiro, I deale with you after a common and plaine manner, I require but the same and like things; to serue iustice but in the same manner, which you serued sinne: The same sense followeth Augustine: quaem admodum ad pec…andum nullus vos cogebat ti…or, &c. as vntounto sinne no terror compelled you, but onelyonly the delight and pleasure of sinne, so vntounto righteousnesse, let not feare enforce you, but pleasure and delight draw you, epistola. ad Auastas. likewise Gregorie, sinequaquam amplius potestis, saltem tales estote in fructibus bonorum operum, &… If yee can do no more, yet at the left be ye in bringing forth of good fruite, as ye were before in euill: Theophylact to the same purpose, vel parem Deo praestare seruitutem, &c. be ye readie but to performe vntounto God the like seruice, which ye did vntounto sinne: So also Haymo saith, …lte leuius potest quis deseruire virtutibus, quam v…ijs, one may more easily serue vertue, then he serued vice: as he giueth instance in an adulterer, that alwaies is in feare of the comming of the husband, and of the shame of the world, whereas the man that liueth chastly in matrimonie, is without any such feare: thus expound also Calvin, Martyr, Tolet, Pererius with other, of the equalitie of our seruice vntounto righteousnesse and sinne, that we should so much serue the one, as we serued the other: the Apostle might hauehave required more, but he spareth them, because of their infirmitie: But this may be obiected against this exposition, that this is no such small seruice, to serue righteousnesse, as before we serued sinne: with constance, chearefulnesse, delight, seeing the most perfect man liuing cannot performe it: therefore this is a point of perfection, it is no indulgence and condescending to their infirmitie.

3. But although this phrase foreign, I speake an humane thing, or foreign, p. 300according to man, which is all one with the Apostle, be otherwhere taken in the former sense, for some humane and easie thing; yet here with Beza I referre it rather to the Apostles phrase, who in ciuill, humane, and vsuall termes and similitudes setteth forth heauenly things, as Christ saith Ioh. 3.12. If when I tell you of earthly things ye beleeue not, how should ye beleeue, when I tell you of heauenly things.

4. This phrase, according to man, hath diuerse acceptions: 1. sometime it is taken in the worse part, for the corrupt vse of men, as Galat. 1.11. Paul preached not his Gospell after man. 2. sometime it signifieth that which is common and ordinarie, as. 1. Cor. 10.13. 3. it is taken for an humane custome, or fashion, as 1. Cor. 15.32. S. Paul had fought with beasts at Ephesus after the manner of men, as others vsed to doe. 4. sometime it is referred to the humane and ordinarie phrase of speaking, as in this place.