135–36; Isbell, “Covenant of Works,” 41–51; Letham, “Foedus Operum,” 457–67; Macedo, “Covenant Theology of Rollock”; Woolsey, Unity and Continuity, 512–39.
10. There are notable exceptions, including Backus, “Piscator Misconstrued”; Ellis, “Eternal Decree”; Garner, “Discourse Analysis.”
11. See Rollock, Works, 1:33–55.
12. Woolsey, Unity and Continuity, 512.
13. The present volume incorporates two of my own previous efforts at translating Rollock. In 2009 I published a translation of the first half of Rollock’s catechism (Denlinger, “Rollock’s Catechism”) in Mid-America Journal of Theology. In 2013 I published translations of two short sections of Rollock’s Romans commentary (Denlinger, “Rollock on Covenant and Sacrament”) in Reformation & Renaissance Review. The translations comprised in those articles are reproduced here with permission, albeit with slight revision.
14. See, for example, Isbell, “Covenant of Works,” 35–50; Woolsey, Unity and Continuity, 442–539.
15. Woolsey, Unity and Continuity, 516. See also pp. 535–39, which offer more detailed analysis of Rollock’s influences.
16. Ibid., 535.
17. Ibid., 516.
18. While the 1590 Armilla ran to roughly 66 pages, the 1591 Armilla ran to well over 300 (of identical size and similar font).
19. Perkins, Armilla (1591), F2r–F2v. Perkins, it should be noted, does not identify this covenant of works as a pre-fall arrangement. References to Jer 32:31 and Gal 4:24 in his discussion of the foedus operum suggest he primarily envisioned the “covenant of works” as a principle of inheritance on the basis of perfect obedience established after the fall, a principle embodied especially in the Decalogue, a principle which served to prompt sinners to despair of their self-righteousness and take refuge in God’s gratuitous promise of life on the basis of Christ’s obedience and sacrifice.
20. Perkins, Armilla (1590), 15v.
21. Rollock, Epistolam ad Ephesios, 18.
22. Attention to Rollock’s earliest account of God’s duplex covenant with man likewise problematizes the assumption that Robert Howie, a Scottish student of Caspar Olevian’s in Herborn in the later 1580s, constituted an “important link” (Woolsey, Unity and Continuity, 517) between Rollock and the Heidelberg (covenant) theologians, an assumption that rests at least in part on Howie’s 1591 publication De reconciliatione hominis cum Deo. In that work Howie contrasted God’s gratuitous covenant, serving as the instrument of sinful man’s reconciliation to God, with “that covenant which God established with Adam in creation (which covenant was afterwards published in the law), according to which Adam was obligated to render perfect obedience to God in his own strength” (Howie, De reconciliatione, 15).
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