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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	dead_a	faith_n	smith_n	505	4	16.3484	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14353	Most learned and fruitfull commentaries of D. Peter Martir Vermilius Florentine, professor of diuinitie in the schole of Tigure, vpon the Epistle of S. Paul to the Romanes wherin are diligently [and] most profitably entreated all such matters and chiefe common places of religion touched in the same Epistle. With a table of all the common places and expositions vpon diuers places of the scriptures, and also an index to finde all the principall matters conteyned in the same. Lately tra[n]slated out of Latine into Englishe, by H.B.; In epistolam S. Pauli Apostoli ad Romanos commentarii doctissimi. English	Vermigli, Pietro Martire, 1499-1562.; Billingsley, Henry, Sir, d. 1606.	1568 (1568)	STC 24672; ESTC S117871	1,666,362	944

tonges And yet notwithstanding Paul speaketh truth that if they had tonges and I should speake with them yet that shold nothing profite me without charitie And this exposition Basilius confirmeth in an Epistle a● Neocaesarienses For h● saith that the Apostle minded in this place to commend charitie and he saith that he vseth those reasons not that al those things which he here maketh mention of can be seperated from charitie Wherfore of the former interpretation we haue Chrysostome for an author and the latter interpretation Basilius confirmeth Let Pighius goe now and of this saying of the Apostle conclude if he can that which he so much contendeth for But as touching those words of Mathew Lord haue we not in thy name prophesied and in thy name cast out Deuils c. which things Pighius denieth can be done without faith and yet they which haue done them are not iustified when as they are excluded from the kingdome of heauen we may answere with the selfe same solution which we haue now brought namely y● they whō Mathew maketh mētion of had the faith of signes or a deade faith but not a true and iustifying faith moreouer I sée not how true this is that miracles can not be done without faith For God sometimes worketh miracles not for his faiths sake by whō they are Miracles are not always done for fayth sake done but either to illustrate his glory or to beare testimony vnto true Doctrine Vndoubtedly Moses and Aaron when they strake water out of the rocke of strife wauered in faith And yet God to the ende he would stand to his promesse with a great miracle gaue water vnto the people and reproued Moses and Aaron of infidelitie And Naaman the Syrian doubted of recouering his health in the waters of Iordane yea also he would haue gone his way for that he sayd that the riuers of his countrey were muche better then Iordane And yet notwithstanding God left not his miracle vndone And when the dead body was cast into the sepulchr● of Elizeus by a great miracle it came to passe that at y● touching of the dead bones of the Prophet life was restored vnto it But there was no faith there neither in the dead corps nor in the bones of the Prophet nor in them which brought the dead man thither And yet not alwayes when faith is absent is graunted vnto thē that aske to doe miracles For in the Actes we read that when the sonnes of the high priest Skeua the exorcist would haue cast out Deuils in the name of Christe whome Paule preached the Deuill answeared Iesus I know and Paule I knowe but who are ye And straight way ran vpon them Here we sée that God woulde not geue a miracle when it was asked as it is most likely of wicked and vnbeleuyng men Howbeit contrariwise we haue in Marke the 9. chap. that a certayne man did cast out Deuils in the name of Christ who yet followed not Christ and when Iohn would haue reproued him Christ alowed him not By this Pighius myght haue séene that to the working of miracles is not alwayes required ●aith And yet if I should graunt him that faith is of necessitie required thereunto were sufficient either the faith of signes or also a dead faith Wherfore Pighius in his second confirmation proueth nothing for it hath nothing in it that is sincere Now let vs examine his thirde proue Iohn saith many of the princes beleued in him But they confessed him not for feare they should haue bene cast out of the sinag●ge Wherfore they were not iustified by faith This reason is but a watrish reason not so strōg as he thinketh it to be For we deny y● they had the true faith truly For y● assēt of theirs was nothing but an humane assēt For whē they saw y● by Christ wer wrought wōderful works that his doctrine was confirmed by most euident signs they began by a certayne humane perswasion to geue credit vnto hym The There is a certaine saith which is humane and is not in 〈…〉 led of God deuil also for y● he certainly knoweth of many things done by God assēteth vnto y● truth and beleueth it And yet it is not to be thought that he is by a true fayth induced to beleue And that these rulers had not the true and liuely fayth hereby it is manifest for that Christ sayde vnto them How can ye beleue when as ye seke for glory at mans hand By which words we vnderstand that that they which more esteme humane glory then piety can not beleue truly in God And those Princes were to be numbred amongst them for they so much did set by their estimations and the iudgement of men that rather then they would be cast out of the Sinagoge and be noted of any infamy with the people they would forsake the confession of the name of Christ Wherefore when as the Lord saith that such could not beleue and Iohn affirmeth that they did beleue it is manifest that they spake of a Two places conciliated which seme at the first sight to be repugnaunt diuers and sundry fayth vnles we will say that two contradictories may both at one and the selfe same tyme be true Wherefore Iohn spake of an humane fayth but Christ of the sincere and true fayth Which true fayth ought to be ioyned with confession as Paul declareth saying with the hart we beleue vnto righteousnes and with the mouth is confession made vnto saluation He which séeth the connexion bebetwene righteousnes and saluation must nedes also sée the coniunction which ought to be betwene fayth and profession Wherefore we say that their faith was a dead fayth But a dead fayth is not fayth no more then a dead man is a man Although A dead faith is not faith D. Smith one Smith in a certayne litle booke of his Iustification which he wrote agaynst me contendeth that a dead fayth is fayth which he proueth chiefly by this argument for that the body of a dead man although it be dead is notwithstanding a body And this good wise man wonderfully delighted in this his similitude In which yet he hath vttered a sophistical argument not vnméete for his diligēce and wit For let vs a litle examyne this notable similitude I would haue him to answer me whether a carkase be the body of a dead man or simply the body of a mā I thinke he will not answer that it is the body of a man for the body of a man a dead carkase differ much the one from the other and that in very déede more thē two formes of one and the selfe same general word for that they are contayned vnder diuerse generall wordes being next together I graunt that the carkase of a dead man is a body in the generall word of substaunce as are stones stockes and Whether a karkase be the body of a man such other like But that

thynges of which there is no mention at all made in the holy Scriptures yea we know that very many thinges which they defend were receaued long after the Apostles tyme out of the decrees or Synodes of Byshops And if there be any whose originall is not certainly knowen yet doe not the holy Scriptures make any mention of them But here the Apostle doth for thys cause commend hys Gospel because it was before promised by the Prophets in the holy Scriptures All these thynges haue a wonderfull When the promise of the Gospell beg●n emphasis For that which was so long tyme before promised of God can not be but excellent and wonderfull And thys promise beganne frō that which Adam inspyred with the holy ghost spake Thys is nowe bone of my bones and fleshe of my fleshe which the Apostle to the Ephesians taketh to be spoken of Christ Gen. 2. and of the Church and from that also which was sayd vnto Eue Thy seede shall Gen. 3. breake hys head in peeces Afterward it was extended with continuall oracles by the Patriarckes holy Prophets euen vnto the end Prophets are here taken for excellent men namely interpreters of the worde of God and by thys worde are signified all the writers of the Canonicall Scripture of what degree soeuer they were of And that which is added in the holy Scriptures pertayneth to this end to shew that they are not vayne oracles which he citeth for as much as they are extant in the holy Scriptures For they are sealed with publicke writings and ratified and firme by an instrument And in speakyng of these thynges he commendeth hym self which was the minister of so great a Gospell And by the selfe same meanes he calleth them backe both from ceremonyes and also from Philosophie vnto which thynges they were wonderfully bent It followeth VVhich was made of the seede of Dauid The incarnation of the Sonne Howe the sonne of God was made of God is here touched and in consideration of the person he is sayd to haue bene made although thys agreeth not with hym but as touching hys humanitie But it is sayd of the seede of Dauid because vnto Dauid was made a notable promise so that Messias was commonly called the sonne of Dauid as we read in the Gospell that the Scribes the Phariseis testified vnto whom Christ obiecteth How doth Dauid call hym hys Lorde By thys place are the wicked Math. 22. heretickes ouerthrowen which affirme that Christ had a body not of the nature and substaunce of the Virgin but brought from heauen They faine vnto them Christ had a true body and flesh of the Virgin Mary selues this argument Because our fleshe is subiecte vnto damnation the curse therfore it is not very likely say they that the sonne of God would take it vpon hym Which argument may easily be confuted For curse and damnation are accidences wherefore God was able easilye remoue them and yet keepe whole the nature and substaunce of man Wherefore he could no lesse geue vnto Christ a holy and cleane body of the Virgin then he could out of the vyle clay bring forth a noble and most cleane body vnto Adam And in that we heare that the sonne of God so abased hym selfe to take vpon hym humane fleshe it ought to be vnto vs no small spurre that nothing be offered vnto vs so hard which for Christes sake we will not suffer Many demaunde why Christ the sonne of God Why Christ tok● vpon hym humane fleshe tooke vpon hym humane fleshe And although many reasons might be brought yet will I bryng that which Ambrose hath rendred vpon this place namely that punishment myght be taken in that fleshe which sinned euen as men that are malefactours are there accustomed to suffer punishmentes where they haue cōmitted Ambrose great wicked crimes VVhich was declared to be the Sonne of God Here I can not tell howe the Latine translation had Qui praedestinatus est that is which was predestinate By meanes whereof the interpreters had much adoe to declare it aptlye They myght in deede saye that Christ was to thys end predestinate to be the Mediatour and redemer of mankinde But the thynges which followe agree not therwith for the cause of thys predestination could not be eyther the resurrection from the dead or effusion of the holy ghost Therefore we must read it as the Greke bookes haue it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as Chrysostome interpreteth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shewed declared and iudged The Apostle first entreateth of the veritie of the humane nature which is hereby shewed because he was made borne of the seede of Dauid Now he setteth forth the deuine nature For he sayth that Christ was by sure argumentes published declared and shewed to bee the sonne of God And although here is no mention of predestination yet is not the Latine translatiō new For Origene maketh Origene eiteth the Latine translatiō mention of it who yet followeth it not For he interpreteth it as it is in the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how he shoulde cite the Latine translation there are sondrye opinions Some attribute thys to hys diligent and painfull studye which had a care to search out all translations Neyther is it to be thought that he was ignoraunt of the Latine tongue for as much as he was called to Rome by Mammaea the mother of Alexander the Emperour Some thinke that these thynges were not written by the author but put in by the interpreter And there are some which thinke that that booke is none of Origenes among whom is Erasmus Hierome expounding the first chap. to the Ephesians playnlye sheweth Hierome that we shoulde here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neyther addeth he the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vndoubtedly thys worde is vsed when Magistrates elected are published and declared Therefore thys is the sense Christ which was man in very dede The signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The resurrections is the only signe of the deuine nature of Christ and of the seede of Dauid was declared appoynted and published to be the sonne of God by the reasons following In power according to the spirite of sanctification resurrection of the dead Thys kinde of speache being very darcke hath sondrye expositions Some thus expounde it as though it were one onely argument to proue the diuinitie of Christ namely hys resurrection which they say was done by power and by the holy ghost And to proue thys argument to be of great force they alleage that Christ gaue no other signe but the signe of Ionas the Prophete that also which hee sayd Lose thys Temple and on the thyrd daye I will rayse it vppe agayne Iohn 2. And it seemeth that some of the Apostles dyd therfore dispayre of the diuine nature because they saw the resurrection to be differred as Cleophas sayd vnto

ought to be vnderstand both of Paul and of all the godly And yet followeth it not of necessity that we should say y● Paul by reason of natural lust fell into al kindes of sins For here is not entreated of the outward actions but of the affectes of the mind and the first motions Nether is here cōsidered what is done but what may be done by our naturall prones vnto euill For vvithout the lavv sinne vvas dead Then men are sayd to be without the Law when ether by reasō of age they can not attayne to the vnderstanding therof or ells whē now being come to full age they ether nothing at al peise it or very sclenderly He sayth that sinne was dead bycause as it is written to the How sinne was deade Corrinthiās The force of sinne is the Law And euē as that body is said to be dead which vtterly wanteth all maner of strengths so sinne also was said to be dead for that whē the Law was not it was not of efficacy wāted his power That which is dead moueth not it selfe So sin whē it was not impelled by any law nothing at all moued vs but was sluggish after a sort dead so y● it was ether litle or in a maner nothing at al felt But as sone as y● Lawe came it receaued strengths Chrisostome interpretateth That sinne was dead for that it was not knowen Vnto which opinion Augustine leneth when he fayth that it was hidden But al these things tend to one end For the Law stirreth not vp sin but by knowledge Ambrose sayth that sinne was dead bycause men before the Law thought they mought sinne freely without punishment But this sentence we haue before confuted For we haue shewed that men also by the Law of nature felt that God was angry against sinne and greuously punished it Vnles paradueneure Ambrose ment this y● that thing was thē more obscurely knowne then it was afterward when the Law was geuen But he sayth moreouer that by sinne may be vnderstand the deuill For he toke an occasion by the Law to worke in vs all maner of lust The law sheweth sin and sheweth not the deuill and he is sayd of Paul to haue bene dead before the Law for that he not so carefully tempted men as being sure of them as of his owne possession But as sone as the Law was geuē he ceassed of from that quietnes But this interpretation is farre from the skope of the Apostle For he entreateth of sinne which is shewed by the Lawe And the Law sheweth vices and wicked actes and not the deuill Which thing is proued by that which streight way followeth For I knew not lust except the Lavv had sayd Thou shalt not lust But it is wonderfull how Ambrose entreating of this argument should say that the deuill when the Law was geuen lost his dominion ouer men For by the Law and sinne mē were made more obnoxions vnto the deuill This benefite we ow● vnto Christ and not vnto the Law Howbeit the Greke Scholies I knowe not by what meanes bend vnto this sentence touchyng the Deuill For they say that it is possible that as our sauiour is sayd to be the way the truth and righteousnes So the deuill may be called sinne a lye and death The commentaries which are ascribed vnto Ierome fauouring this sentēce bring a similitude of an enuious mā which is commonly so much the more moued against him whom he enuieth how much the greatr● the benefite is which he séeth is bestowed vpō him So the deuil when he saw the singuler gift of the law of God geuen by God vnto man began so much the more to rage against him and by the commaundement of God tooke an occasion of raging But whatsoeuer these fathers say it is very plaine by the wordes of Paul that he in this place speaketh of that sinne which is by the lawe brought to light such as is lust But they when they heard that sinne tooke an occasion by the law and seduced and killed thought that these things ought to be referred vnto some certaine person which might be distinct from vs which are seduced and killed But they saw not y● Paul by the figure Profopopoeia speaketh euē Paul vseth the figure Prosopope●● The commentaries ascribed vn to Ierome make wyth the Pelagians of our sinne and lust And they followed Origene as their author But most of all do those commentaries erre which beare the name of Ierome For they in thys place vtterly make with the Pelagians touching originall sinne For thus in thē is it written If when the law was not sinne was dead they are out of their wits whiche auouch that sinne by traduction commeth from Adam vnto vs. Therfore here he sayth sinne was dead for that it liueth not in infantes which are without the law that is it is in them committed without punishment For when the infante speaketh ill vnto the parentes it semeth to be sinne but yet sinne not liuing but dead Although the child sinne yet sinne is dead in hym for he is not subiect vnto the law Thus much in that place But touching the sinnes of infantes and especially of them that are not regenerate Augustine was of a farre other opinion and especially in his bookes of confessions Neither do the Catholikes doubt but y● Original sinne is traduced from Adam into his posteritie and that by it are condemned those infantes which are How sinne in infantes is sayd to ●e dead straungers from Christ Howbeit sinne may be said to be dead in them for that it is not knowen of them and for that they féele not themselues moued therwith But when the commaundement came sinne reuiued but I was dead and the commaundement which was ordeyned vnto lyfe was found to be vnto me vnto death When sinne was dead he saith that he liued for y● he was not troubled neither was his conscience made afeard Yet did he not liue in dede but as Augustine saith he semed vnto himselfe to liue As when a man thinketh that A similitude his enemy now ceaseth and is quiet he beginneth to be secure So Paul saith that when he was without the law he semed vnto himselfe to liue but when the commaundement came things began a new course Sinne saith he reuiued and I was dead So vndoubtedly scandeth the case When sinne is dead then do we seme vnto our selues to liue But whē it once reuiueth we straight way are dead For we féele in our selues the wrath of God and condemnation And when the elect are so dead Christ rayseth them vp agayne and killeth sinne in them For he pardoneth whatsoeuer is done amisse and breaketh and diminisheth whatsoeuer of the corrupt lust is remayning Wherfore the death of sinne is two maner of wayes the one is not a very death but a counterfait death for that y● law is absent For sinne The death of sinne two maner of wayes All are not

fauor the godly that he will not only haue their soules to be blessed but also will geue blessednes to their bodyes he will also restore vnto the wicked their bodyes that according to the law of iustice they may be tormented not only in their soules but also in their bodyes The other is that in the Prophets there are touching the resurrection of the dead certayne other more notable places which yet Christ alleaged Why Christ brought not testimonies of the resurrection ou● of the Prophets not for that the Saduces with whom he then reasoned admitted the law only and touching the other holy bookes either they receaued them not or els they estemed them not much For they red them as we read the Fathers But I leaue this matter and I beséech God not to suffer this singular benefite of the death of Christ to weare away for age in our mynds that the common prouerbe be not applied vnto vs. Nothing waxeth old sooner then grace But why dost thou iudge thy brother Or also why dost thou despise thy brother For we shal all be set before the iudgement seat of Christ Is it is written I liue saith the Lord and euery knee shall bow to me and euery tong shall confesse vnto God So then euery one of vs shall render accompt of himselfe to God Let vs not therefore iudge one an other any more But iudge this rather that no man put an offence to his brother or be an occasion of falling But why dost thou iudge thy brother Or also vvhy dost thou despise thy brother By the name of brethren he reproueth eche part For the right of brethren is equall and a like and in them is expressed a ciuill administration which is called The right of brethren is equall ●olitia which is a certaine equalitie of Citezens betwene themselues Wherfore no mā ought either to despise or to iudge him whom he knoweth to be his equall For he which so doth counteth him not for his equal but for his inferior VVherefore vve shall all be set before the iudgement seat of Christ By the iudgement seat vndoubtedly is vnderstanded the iudgement of Christ and that by the figure Metonomia And this benefite beside others we haue by the ciuill magestrates that by theyr axes and swordes and iudgementes seates we are put in minde of the iudgement of God The like phrase of speache Paul vsed in the .v. chapiter of the latter Epistle to the Corinthians vve must al appeare before the iudgment seat of Christ Origen expounding these words maketh a discourse I knowe not wherof for that in this place is red Before the iudgement seate of Christ and to the Corinthians is red Before the iudgement seat of God and with a long circute he disputeth of this matter But doubtles all our bookes haue in ech place Before the iudgement seate of Christ ▪ so that there appeareth no cause of ambiguity And yet if we should so rede as he imagineth nothing could be gathered out of those woordes but that Christ is God In the 7. chapiter of Daniell are set forth many excellent thinges of this throne of God wherin is described the magnificency of the iudgement to come As it is vvrittē I liue sayth the Lord. This place which is brought to proue Christes diuine power of iudging the world is written in the 45. chapter of Esay This place proueth the diuine nature of Christ As touching the very bare words Paul foloweth not the Hebrew verity but yet most diligently kepeth the sense of the Prophet For that which is here said Saith the Lord agréeth with that which is in the Hebrew The Lord hath sworne And the bowing of the knée signifieth here nothing els but a submission which is most aptly signifyed by that outward Simbole Euery tounge shal confesse vnto God In Hebrew it is Euery tonge shall swear vnto me but there is no man which knoweth not but that in an othe is an excellēt confession of God For he is called as a witnes or rather as a iudge and he is so called that he will punish the foresworne persons according to theyr deserts But as yet we sée not that all things are subiect vnto Christ But that shall be when he shall deliuer vp the kingdome to God and to the father For then shall all thinges vtterly be made subiect vnto him amongst other the last enemy namely death as Paul sayth to the Corrinthians How be it now is begon a certaine obedience and his kingdome is acknowledged of the congregation of the godly Wherefore though many vniust and wicked things be now committed yet let vs iudge nothing before the time come least we be preiudiciall to the sentence of that moste highe iudge Then all things according to our hope which nowe séeme to want equitie shall be full of equitie Of these wordes of the Apostle is most manifestly gathered the diuinitie of Christ For when he speaketh of the iudgement seate of Christ he addeth and euery tounge shall confesse vnto God Which self thing is much more manifest if we looke vpon the Hebrew veritie For before that these things are pronounced vnder the person of God this is written Am not I Lord and there is no other God besides me Wherfore seing these things pertaine to Christ as Paul testifieth it most manifestly appeareth that he is God So then euery one of vs shall render an accompt to God of himself Wherefore it is not méete that we either rashly iudge or proudly contemne others For at that iudgement seat causes shall be decided according to their desertes Let vs not therefore iudge one an other any more This is concluded by the reasons alleaged of Paule and is euery where in the holy scriptures inculcated of the holy Ghost But iudge this rather that no man put an offence to his brother ▪ or be an occasion To iudge hath two significations of falling This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to iudge hath not here all one signification with that which it had before For before it was to condemne an other by his sentence or to affirme any thing rashly of another But here to iudge signifieth to appoynt a thing with our selues Appoynt therfore with your selues sayth he and thinke that this chiefly pertaineth to your duety that no man be offended by any your example or any your doings Chrisostome by a straunge reason proueth The impeller to sinne sinneth more greuously then he which cōmitteth the sinne that this thing is to be taken héede of For sayth he he which impel●eth an other to sinne deserueth to be muche more greuously punished then euen he which hath sinned For euen at the beginning a greater punishment and vehementer curse was inflicted vpon the serpent then vpon the woman For she transgressed but the other persuaded The woman also was more greuously punished then the man for that he had not sinned but by her counsell and persuasion And