as a support and supply of the manifold charges which the Prince is put vnto in maintaining his officers and Ministers in founding and raising Churches schooles hospitals in waging battell and such like our Blessed Sauiour refused not to pay poll money to the officers Matth. 17. Doct. 5. A Christian is bound to pay his debts v. 6. Owe nothing to any man c. Though charitie require that no extremitie should be vsed in rigorous exacting of debts yet euerie one that is endebted ought to haue a care of discharging his debts as Christian religion doth not ouerthrowe the generall policies of states and commonwealths so neither doth it dissolue priuate contracts and couenants the Prophet did by a miracle bring vp the axe that was fallen into the water to restore it againe to the owner of whom it was borrowed 2. King 6.5 Doct. 6. That Christian religion taketh not away the obedience of subiects This euidently appeareth out of the whole chapter wherein the Apostle sheweth fowre speciall bands of obedience 1. the authoritie of God who instituted magistrates 2. the feare and awe of conscience which is more then the feare of any humane lawes 3. the dutie of charitie which is to yeeld vnto euery one their owne 4. the puritie of Euangelicall doctrine which forbiddeth all vice and commandeth vertue Therefore the Romanists doe cause the Gospell of Christ to be slaundered so much diminishing and empayring the authoritie of Magistrates by exemption of Ecclesiasticall and other priuiledged persons But Tolet annot 12. here telleth vs that notwithstanding some persons are exempted yet for all this the Ecclesiasticall state doth confirme and corroborate the secular obedience as by the Magistrates authoritie is diminished in some sort the particular power of parents ouer their children of Masters ouer their seruants and yet also their authoritie is confirmed and strengthened by the care and prouision of the superiour Magistrate and so is the secular state confirmed by the Eccesiasticall though it seeme in some respect to be empayred Contra. 1. The example is not alike for the lawe commandeth obedience of children to their parents of seruants to their Masters it exempteth them not as they free Ecclesiasticall persons altogether yet in case the parent or master may command any thing against the state for then they are not to be obeyed neither is the ciuill Magistrate to require any thing against God 2. the Ecclesiasticall state by preaching confirmeth obedience to the Prince and the Prince by his authoritie countenanceth the Ministers but when as subiects are so freed that the Prince hath no power ouer thē it is a manifest empairing of their authoritie 5. Places of controversie Controv. 1. Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power This doctrine is agreeable to the rule of truth the word of God that all persons as well Ecclesiasticall as temporall ought to be subiect and obedient to the Ciuill power both touching their causes and persons which is denied by the Romanists whose obiections to prooue the exemption and immunitie of both are these 1. Obiect The superiour ought not to be subiect to the inferiour but the Ecclesiasticall power is superious vnto the Ciuill as beeing occupied in a more excellent matter about spirituall things therefore it ought not to be subiect and Bonifacius the 8 in the extravagant which beginneth vnum sanctum inferreth as much out of this place v. 1. the powers that be are ordained of God that there are degrees and order between the powers themselues some are superiour to others Contra. 1. We graunt that wherein the Ecclesiasticall function is superiour as in the preaching of the word and administration of the Sacraments therein it is not subiect to the Ciuill power to receiue direction from them but from the word of God but yet in other things which appertaine vnto the bodily life and concerne ciuill subiection and obedience they ought to be subiect 2. And yet euen in things meerely Ecclesiasticall the Prince hath a compulsiue power to see that the Ministers of the Church doe their duties and that they preach no false doctrine and to remooue such as are scandalous either by doctrine or life 3. there is no such matter of order or difference betweene the powers themselues gathered out of this place their ordaining hath relation to God by whom they were instituted not to any such distinction and order among themselues 2. Obiect The Imperiall constitutions doe exempt Cleargie men from the iudgement of secular Courts Novel 79.83.123 Contra. 1. Then their immunities such as they are they enioy onely by humane priuiledge not by diuine right 2. neither are they by the lawe exempted from the ciuill power in criminall causes but onely in certaine ciuill for the lawe saith omnes secundum leges vivant etiamsi ad diuinam abmum pertineant let all liue according to the lawes though they belong vnto the house of God lib. 10. de mandat princip 3. though Princes of their munificence graunted certaine immunities and priuiledges to Clergie men as to free them frō personall seruice as to goe to warre to watch to ward and such like and from base and servile workes as to digge to plowe to cart as also from extraordinarie taxes and burthens yet they are not for all this discharged of their ciuill obedience these freedomes were giuen them that they might better attend vpon their Ecclesiasticall function not to the preiudice of the secular power 4. and although Princes should wholly exempt the Clergie from the Civill power the question is not what they haue done but what they may do for Princes haue not power vt rescindant leges Dei to cut off the lawes of God which do subiect all soules vnto the higher powes Mart. neither can Princes free any from the naturall and diuine bond to the which they are obliged as to exempt the child from the obedience of the father and the wife from her husband and so consequently the subiect from the Prince the seruant from the Master 5. adde hereunto that some of these priviledges which are thus vrged are conficta forged some malis artibus extenta extented by cunning Gualter 3. Obiect It is not fit that the sheepe should iudge the sheepeheard Princes are as sheepe vnto their ecclesiasticall Pastors therefore they ought not to iudge them Contra. 1. Princes are not to iudge them concerning their doctrine and the word of God in respect whereof they are fed and feede not but in all other ciuill things the Magistrate is as a Pastor and sheepehead himselfe and therefore in these things he hath a command ouer ecclesiasticall persons 4. Obiect Ministers are the seruants of the most high God and chiefe king of the world therefore it is not fit that a terrene gouernour should iudge them Contra. The Prince also is the seruant of God and is in Gods place in earth to iudge other seruants of God like as a
the perfection of the parts because regeneration is both in the bodie and soule but not perfectione graduum by the perfection of degree for so it is onely begunne here and shall be perfited in the next life 2. and sanctification followeth after iustification and so is no part of it for first we are iustified then sanctified Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 1. The Apostle sheweth the cause of the resurrection of the Saints to be the inhabiting and dwelling of the spirit of God in them so that the spirituall communicating with the flesh and blood of Christ by faith is that by the vertue and power whereof our bodies shall be raised againe at the last day it is not the carnall eating of Christs flesh in the sacrament as the Romanists hold wherwith to the same end they housle the sicke that is in our bodies the seede of the resurrection for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament which is both necessarie and sufficient vnto life whereof our Blessed Sauiour treateth Ioh. 5.4 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Christ speaketh not here of the sacramentall eating and drinking but of his spirituall for the sacrament was not yet instituted 2. And that the carnall and corporall receiuing of Christs flesh is not possible neither yet requisite or necessarie to the resurrction of our bodies doth euidently appeare by these two reasons 1. because the Fathers that died before Christ was incarnate could not in that manner eate and drinke Christ and yet they died in the hope of the resurrection 2. infants are not admitted to the sacramentall eating and yet they shall rise againe at the latter day Martyr Controv. 8. Against merites v. 12. We are detters not to the flesh c. hence it followeth that we are detters to the spirit which part the Apostle suppresseth as beeing euident enough of it selfe out of the other 1. It is manifest then that whosoeuer seruice we doe performe vnto God it is ex debito a due debt we are endebted to God 1. by reason of our creation that he hath giuen vs these bodies and soules to the end that we should set forth his praise in the world 2. we are bound vnto God for our redemption by Christ our regeneration and sanctification by his spirit all which the Lord hath wrought for vs that we should performe him faithfull seruice 3. and likewise we are bound vnto God for the hope of our resurrection and glorification promised in his kingdome which the Apostle touched in the former verse 2. If then whatsoeuer seruice we doe vnto God we doe but our bounden dutie then there is no place for merits for our selues much lesse for works and merites of supererogation for others as the Romanists hold and teach for debitum meritum debt and merite doe one take away another as the Apostle sheweth Rom. 4.5 And whatsoeuer workes we do they are either according to the flesh or the spirit if after the flesh they are sinfull if according to the spirit they are of dutie 3. But they will thinke here to helpe themselues by a distinction that though our works merite not in the rigour of Gods iustice yet they merite ex acceptatione diuina through the diuine acceptance c. God indeed accepteth of our good workes in Christ yet not as merits but of grace and so in mercie rewardeth them Controv. 9. Whether in this life one by faith may be sure of salvation v. 16. The same spirit beareth witnesse with our spirit that we are the children of God Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull because the testimonie of the spirit is vnfallible yet the Romanists are not ashamed to denie that any such certaintie may be gathered from hence they say this testimonie of the spirit is nothing else but the inward good motions comfort and contentment of spirit which the children of God doe daily feels more and more c. Rhemist annot And Pererius it is but gustus quidum spiritualis praesentiae a kind of tast of the spirituall presence of grace and he consenteth vnto Thomas who thus interpreteth this testimonie of the spirit to be câ—â—iecturalem perswasioneÌ„ a coniecturall perswasion but infallibilis certitudo an infallible certaintie cannot be had citra specialem Dei reuelationem without the speciall reuelation of God their reasons are these 1. Thomas thus argueth a thing may be knowne either by speciall reuelation from God and so it may be reuealed vnto some that they are saued or a man may know somewhat in himselfe and that two waies certainely or coniecturally a thing is certainely knowne by the principles thereof as God is the beginning of grace but because God cannot perfitely be knowne none can attaine vnto this certaintie the coniecturall knowledge is by signes and effects as when a man doth perswade himselfe that because he feareth God and contemneth the world he is in Gods fauour but this knowledge is imperfect as S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. Pererius addeth this reason fowre waies may a thing certainely be knowen per lumen naturale c. by the naturall light of the vnderstandingâ— by the light of the Catholike faith by speciall reuelation per lumen fidei infusa by the light of faith infused but by none of these can one be assured of his saluation not by the first for it is a supernaturall light nor by the second for then all that beleeue the Catholike faith should haue this assurance neither hath euery Christian the third which is by special reuelatioÌ„ neither by the fourth can it be attained vnto for that perswasion riseth of two propositions the one apprehended by faith the other collected out of that by some naturall euidence and experience as faith reacheth vs that all which are truely contrite and penitent shall be saued then one out of his owne experience inferreth but I am contrite and penitent Ergo But this experience is vncertaine because that many actions proceeding from a man himselfe may carrie some semblance of those which are wrought by the spirit and a man may haue many sinnes which he knoweth not and so cannot repent him of them Contra. 1. To Thomas argument we answer 1. that two waies is a faithfull man perswaded and made certaine of his saluation both by the efficient cause the spirit of God which giueth such testimonie and assurance vnto them and by the signes and effects which are wrought in them 2. though God cannot here be perfitely knowne yet so much is knowne of God as may make a man sure of his saluation as we know by the Scriptures the great loue and mercie of God towards vs in
Antichrist are wicked and abhominable 2. Princes are commanded to render vnto the whore as she had done to them and to recompence her double Revel 18.6 this is their warrant the commandement of God 3. and it is prophesied and foretold that the Princes shall hate the whore and make her naked deuoure her flesh and consume her with fire Rev. 17.16 This prophecie shall not fall to the ground and Princes for their part must endeauour to make it good 4. Controv. Whether the ciuill Magistrate hath any power or authoritie in matters of Religion Because there is a great question mooued betweene the Romanists and vs concerning the power of the Ciuill Magistrate in causes Ecclesiasticall and in religious affaires first of all it is necessarie that the state of the question be considered which shall be deuided into certaine propositions of two sorts first generall touching the foundation and institution of Kings and other superiour Magistrates and then more particular of the execution of their office 1. There is in the Commonwealth a superior authoritie called architectonica as the framer and chiefe builder of the Commonwealth to the which it belongeth to institute and ordaine lawes and to see that iustice be exercised according to those lawes this beeing the supreame and highest authoritie can not be in subiects and so not in the Ecclesiasticall persons but in the king onely 2. To this power it belongeth to prouide for the good in generall that belongeth to the subiects whether it be ciuill or spirituall for the good of the subiects is the intendment of the lawmaker 3. Yet least this power should erre in making of lawes it receiueth direction for the ciuill lawes from the rule of equitie and prudence confirmed by experience for Ecclesiasticall lawes from the word of God 4. Vnder this supreame authoritie there is the Ciuill and Ecclesiasticall power but not alike the Ciuill is simply inferior vnto it altogether depending of it but the Ecclesiasticall though it be subiect vnto it in respect of the externall policie yet in respect of the obiect which is spirituall the word of God and of that direction which it giueth out of the same to the magistrate it is not simply inferior as the other 4. This supreame architectonicall power though properly it be ciuill in respect of the obiect acts condition and state thereof yet in some sort it is also an Ecclesiasticall power as it hath ouersight also of the Church 5. This princely power though it haue the ouersight and chiefe care of Church and Commonwealth as the chiefe steward and disposer yet it can not execute all the offices and functions belonging to either as some it can not excuse ob defectum facultatis for want of facultie and skill as to minister Physick to teach in schooles some for the defect of dignitie in the things themselues which beeing base are not incident into the maiestie of the King as to digge to plow and such like some propter defectum iuris for the defect of lawfull right and calling as the Prince is not to preach the word to conferre orders to minister the Sacraments because he is not thereunto called nor appointed 6. This supreame and Princely power though it be incident both to the Christians and Pagane magistrats yet it is so much the more perfect in a Christian gouernment in as much as both of himselfe by the light of nature and in himselfe by direction from others in ciuill things and by illumination of Gods spirit within and iustruction without in spirituall matters he hath better vnderstanding Now concerning the execution of this supreame and princely power these propositions are to be maintained which are without any controversie 1. Princes ought not onely to take care about the affaires of the Common-wealth and to be altogether carelesse of religion but euen vnto Ecclesiasticall affaires and matters of religion they ought to extend their Princely care and watchfulnes 1. the Prince is the minister of God for our good but the good of the subiect is not onely ciuill and temporall but spirituall concerning religion 2. euen the heathen did ascribe vnto their kings a principall care euen of religion whereupon the Emperors of Rome were styled Pontifices maxiâ—i the high Priests or Prelates and Aristotle writeth lib. 3. politic c. 10. that the Lacedemonian kings had the command of warre rei divinae cultum exercuisse and did exercise diuine worship vnlesse they were such sacrifices as were necessarily to be done by a Priest that therefore which by a common consent of nations was giuen vnto kings ought not to be denied to Christian Princes 3. the care of religion otherwise concerneth the Prince rather then priuate persons these onely are to wish well vnto it and to accept of it but the Prince ought to be an agent without whose power nothing can be effected publikely for the maintenance of religion 2. It belongeth to the Imperiall power to maintaine true religion and to see that no confused mixture of religions be admitted for this is giuen as a reason in the time of the Iudges why some followed idolatrie and strange worship because there was no king in Israel but euery one did that which was good in his owne eyes Iudg. 17.4 if there had beene then a king they should not haue beene suffered euery one to follow their owne fansies 3. Christian Princes are by their laws and edicts to restraine all blasphemie idolatrie heresie sacriledge and such like because Princes are to be feared for euill works their office is to restraine euill works whatsoeuer such as these are and they are appointed to procure the good of their subiects and consequently to take out of the way all impediments which may hinder their good such as these are the Romanists graunt thus much that the Princes by their lawes should prouide against heresie but they will exclude the Prince from all iudgement of heresie which must be in their opinion determined onely by the Church but of this matter more shall be said afterward 4. The Ciuill Magistrate is not to assume vnto himselfe or take vpon him the execution of any Ecclesiasticall function as to preach to binde or loose to minister the Sacraments because they are not thereunto called and without a calling none are to intrude themselues into those ministeriall functions Hebr. 5. the examples of Ieroboam who would haue sacrificed and his hand withered 1. king 13. and of Vzziah who attempted to haue offered incense and was therefore stricken with the leprosie 2. Chron. 26. doe teach kings to keepe themselues within the limits and bounds of their callings 5. Neither hath the Prince authoritie in matters of religion concerning the worship of God and the doctrine of faith to appoint what it pleaseth him but he must therein be directed by the word of God for this was the sinne of Ieroboam that set vp two golden calves of his owne invention and if it be not lawfull for
it priuilie Theophyl 2. nullius faâ—ae parcunt they spare no mans fame but the other specially intendeth to set strife betweene friends Calv. 3. they differ in the end the detractor or backebiter intendeth to separate friendship the oher to hinder ones fame 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hater of God which some take both actiuely and passiuely as Theophylact for such as both doe hate God and are haters of God some take it passiuely for such as are hated of God as the Latine interpreter and in this sense they thinke there is a relation to the former sinnes of whispering and backebiting that euen for such sinnes they may incurre damnation and be hated of God But Oecumenius saith well that it is not the Apostles purpose to shewe who were hated of God but to set downe the sinnes of the Gentiles whereof this was one that there were among them enemies to all religion plaine atheists that had no list to thinke heare or speake of God Mart. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is contumelious or iniurious Lyranus taketh it for one that is contumelious in words so also Occumenius interpreteth them to be convitiatores raylers but it is rather an iniurie offered both in word and deede and that in a petulant and insolent manner sedet in fronte corde manu this sinne of contumelie it hath the seate both in the heart countenance and in the hand Pareus it is that sinne quae homines paruifacit which maketh no account of any such were they which both reboked the Apostles and scourged them Act. 4. Haymo and such were the people of the old world full of crueltie Gen. 6.11 Eucer 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the proud man that preferreth himselfe before another in honour riches and such like as Chrysostome saith that superbia in animo est idem quod in corpore tumor pride in the minde is the same that a swelling is in the bodie Gryneus 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a boaster a vaine glorious man that boasteth of that which he hath not Theophylact thinketh that the first is pride against God the other against men But the true difference is that the proud man boasteth of such things as he hath the boaster of that which he hath not Oecume such was that vaine glorious Thraso in Terence Pareus this difference there is betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first oftentat quod non est boasteth of that which he hath not the other dissimulat quod est dissembleth and hideth that which is and indeede he hath Erasm. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inventor of euill things such as were not content with the old knowne sinnes but still invented newe which sheweth that they sinned not of ignorance but of malice Chrysost. Thophylact these were of two sorts for either nothing could be so well said or done but they would find some fault with it or els they would finde out some new deuises themselues tending either to mischiefe or filthie pleasure or such like As Tiberius the Emperor did promise great rewards to such as could find out newe Venereans and carnall pleasures Gual such also were Phaleris and Sardanapalus that made great promises to such as inuented strange torments or new pleasures Bacer in this number may be reckoned such as found out newe impostures in vsurie trafficke and in lawe suites Marlorat And Basil thus in generall describeth them qui praeter vsitata mala alia excogitant c. which beside the vsuall euills doe deuise others reg brev resp 78. 18. Disobedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to parents for they which obey not God their heauenly father it is no maruell if they are disobedient to their earthly Parents Haymo Aristolte sheweth that children receiue three benefits by their parents causam essendi generando causam vivendi educando causam discendi informando they are the cause of their beeing by generation the cause of their liuing by education the cause of their learning by instruction Gryneus this is vnderstood not onely of naturall but of spirituall parents also and of others in authortie gloss interlin men are bound vnto their naturall parents because they haue from them their esse nutrimentum their beeing and nourishment vnto their spirituall because they haue of them their regimen documenta gouernment and instruction Lyran. here by the lesse sinne of disobedience are vnderstood all other wrongs offred to parents as in striking and killing of them which sinnes were common among the heathen as may appeare by so many lawes of the Gentiles made against parricide Gualter And euen in these dayes this sinne of disobedience to parents is too common for children growe stubborne and will not be ruled by their parents yea and they will presume to marrie without their parents consent Osiander 19. Without vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyran. Gorrham doe referre this vnto the next sinne before going that herein they are vnwise because they doe not giue eare vnto their parents but it is more generall they are such as are not guided by reason but are voide of all iudgement in their actions beeing carried away with their preposterous and precipitate affections such were Pharaoh Saul with others that ranne headlong into their owne destruction such were Catiline among the Romanes and of late one Thomas Monerarius that tooke armes with a purpose to destroy all Princes and that vile person of Munster that made himselfe king of the Temple of God Marlorat And generally by the vnwise we vnderstand such as are voide of all iudgement both in diuine and humane things Par. 20. Couenant breakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some reade incompositos Lat. Lyran. Gorrh. Tolet. vnderstanding such as are vnciuill and rude in their manners and behauiour Haymo calleth them lasciuious and inordinate persons But Theophylact so Erasmus also and Beza take them better for such as would not stand vnto their couenants and leagues such an one was Lysander among the Lacedemonians whose saying was that children should be deceiued with check stones and men with oaths Gualter The Olynthians were noted for breaking their truce and league with Philip king of Macedonia Libanius argument 1. Olynthias The Carthaginians were common breakers and violaters of their saith vnto these may be adioyned all such as denie such things as are committed to their trust or doe wast and consume them or any other which deceiue that trust which is reposed in them Bucor 21. Without naturall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some take it generally for such as are without all loue or humanitie Lat. Tolet. Lyran. as therefore the tribe of Dan did smite Lachis because they had no societie with any other people Gorham But specially is here signified the naturall affection as betweene parents and their children husband and wife kinred countrey the heathen were voide cuen of such naturall affection Mart. Beza as their stories are full of
iudged in this that he beleeued not though for other things which he doth he shall not be iudged as it is said he that beleeueth shall not be iudged or condemned that is he shall not be iudged secundum hoc quod credit in that that he beleeueth yet in other things he shall be iudged 2. Such an one not beleeuing in Christ yet doing well though he haue not eternall life yet gloria operum poterit non perire by the glorie of his workes he may be kept from perishing to this purpose Origen lib. 2. in c. 2. ad Roman 2. Contra. 1. The first position of Origen that any thing done without faith can be acceptable to God is contrarie to the Scripture Heb. 11.6 Without faith it is impossible to please God neither doth that argument followe from the contrarie for one euill worke is sufficient to condemne a man but one good worke is not sufficient to obtaine reward for he that doth one good worke may haue many euill workes beside for the which he deserueth to be punished that other glosse of his of the iudging of beleeuers and the not iudging of vnbeleeuers is coÌ„futed by the words of our Sauiour Ioh. 5.24 he that beleeueth hath euerlasting life and shall not come into condemnation he is not freed then from iudgement onely in part because he beleeueth but simplie he shall neuer enter into condemnation for he which hath a liuely faith which is effectuall working by loue hath not onely a naked faith but is full of good workes and where he is wanting his imperfect obedience is supplied by the perfect obedience of Christ apprehended by faith 2. Neither doth the Scripture allowe any third place beside heauen and hell after this life that any not hauing eternall life should be preserued from perishing for they which are not counted among the sheepe at the right hand of Christ for whom the kingdome is prepared they belong vnto the goates at the left hand and shall goe into euerlasting fire prepared for the deuill and his Angels 3. This straight and inconuenience Origen is driuen vnto because he taketh these Iewes and Grecians to be vnbeleeuers whereas the Apostle vnderstandeth such among the Gentiles as beleeued in God and liued thereafter such were they which liued with Melchisedek Iob the Niniuites Cornelius as Chrysostome vpon this place sheweth whom Faius followeth 22. Quest. Of the diuerse acceptions of the word person v. 11. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either giuen vnto God or to creatures and the same either without life or to such as haue life as to man 1. It is attributed to God three wayes 1. the face of God signifieth his iudgement against sinners 1. Pet. 3.12 the face of God is against those which doe euill 2. it is taken for the spirituall presence of Christ 2. Cor. 2.10 I forgaue it for your sakes in the sight or face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ. 3. it is taken for the diuine hypostasis in the Trinitie as Christ is said to be the engraued forme of the person of his father Heb. 1.3 2. Things without life are said to haue a certaine face as Luke 12.56 the face of heauen 3. Properly this word face is giuen vnto man and it 1. either signifieth his countenance as Iesus is said to haue fallen vpon his face Matth. 26.39 2. or the bodilie presence as the Apostle saith he was kept from the Thessalonians concerning his face but not in heart 1. Thessal 2.17.3 or it is taken for some respect of the gifts of bodie minde or some externall condition as of honour riches or such like in this sense it is said of Christ Mark 12.14 thou carest not for the person of any and S. Iude saith of certaine false teachers that they haue mens persons in admiration for aduantage sake Iud. v. 16 and in this sense it is taken here Gryneus 4. The person then of man betokeneth some qualitie or condition in him for the which he is respected either naturall as the gifts of the minde sharpnes of wit memorie vnderstanding or of the bodie as strength come lines beutie or such as are attained vnto by labour and industrie as learning knowledge of arts wisdome or externall in worldly respects as if he be rich honourable of authoritie or such like 5. Further some respect of persons is necessarily ioyned with the cause as a fault in an aged man or minister or one that hath knowledge is greater then a slippe of a young man or one that is ignorant some respect of persons is diuided from the cause as whether he be rich or poore honourable or base and in this sense persons are not to be respected Martyr 23. Qu. How God is said not to accept the persons of men The Apostle hauing made mention of the equall condition of the Iewes and Gentiles both in punishment and reward addeth this as a reason because God is no accepter of persons in respect of their nation and kinred So S. Peter saith God is no accepter of persons 〈◊〉 in euery nation he that feareth God c. is accepted with him Act. 10.34 35 here the respecting of persons is vnderstood of the nation or countrey likewise S. Paul saith Gal. 3.28 that in Christ There is neither Iew nor Grecian bond nor free male nor female that is in Christ there is no respect of persons Deut. 16.19 Thou shalt not accept any person neither take any reward to preferre any for gifts or rewards beside the merit of his cause is to haue respect of persons God then accepteth no mans person he preferreth not any for his riches countrey honour strength or any other such qualitie but iudgeth euery man as his cause is and aâ— his works are But thus it will be obiected on the contrarie 1. Obiect Moses entreateth the Lord to spare his people for Abraham Isaak and â—â—kobs sake Exod. 32. herein then the Lord had respect of persons Ans. Some giue this answer that in temporall things such as was the forbearing to punish the people God may haue respect to persons but not in eternall Mart. But it may be better answered that God had not respect to the persons of these Patriarks but to his gracious promise which he had made vnto them as there Moses saith Remember Abraham c. to whome thou swarest by thy selfe c. 2. Obiect S. Paul would haue vs doe good to all but specially to the houshold 〈◊〉 faith Gal. 6.10 here the person is respected Ans. The person is not respected here but the cause for the faithfull are preferred in respect of their faith which is the cause why they haue the preheminence 3. Obiect But God doth elect some vnto saluation some are reiected whereas all by nature are the children of wrath and in the same common condition to giue then vnequall things as life or death to those which are in the same equall condition seemeth to be done with respect of persons Ans. 1.
corrupt branches Pareus There is none that doth good no not one here none are excluded some thus giue the sense none sauing one namely Christ gloss interlin Gorrhan and so Augustine before them but the originall will not beare that sense the words are none vnto one that is no not one v. 13. Their throat is an open sepulchre 1. They are instar voraginis like vnto a gulph to destroy men and therefore are compared to a sepulchre 2. and an open sepulchre quod tetros spargit odores which sendeth forth stinking smells so they doe vtter filthie and vaine words 3. and they are likened to an open sepulchre quia vsus scelerum verecundiam sustulit their custome in sinne hath taken away all shamefastnes and modestie they are impudent in their sinne Origen 4. and as an open graue can neuer be satiate but it receiueth one bodie after an other so they doe still seeke to deuoure men and as it were eate them vp with their filthie and slanderous tongues They haue vsed their tongues to deceit where they can not openly deuoure they attempt to doe it by craft and deceit gloss interlin The poison of aspes is vnder their lippes The biting and venemous tongue is thus resembled 1. because this serpent doth morsu inficere infect and poison by biting Gryneus 2. it is insanabile a poison incurable gloss interlin Pellic. 3. and they are incorrigible and intractable like as the serpent stoppeth the eares and will not heare the voice of the charmer v. 14. Their mouth is full of cursing and bitternes 1. Their mouth is said to be full because ex pleno oris vasculo out of their mouth as a full vessell doe continually flow forth bitter and cruell words Origen 2. as they haue gall and bitternes in their heart Act. 8.23 so they doe vtter it with their mouth Gryneus 3. thus the Apostle sheweth how they abuse all the instruments of speaking their throat their tongues their lippes their mouth Tolet. 4. And as before they were giuen to flatterie and deceit so they sometime brake forth into open blasphemie both against God and man Calvin 5. Haymo specially refereth it to the bitter and blasphemous words which the Iewes vttered against Christ charging him to haue a deuill and crying out against him to be crucified v. 15. Their feete are swift to shed blood 1. The Apostle hetherto alleadged those testimonies out of the Psalmes now he citeth the Prophet Isa because in the mouth of two or three witnesses euery word shall be established Faius 2. by the feete are vnderstood their affections as Origen expoundeth consilium quo agimus iter vitae the counsell whereby we take in hand the trauell of this life and hereby their readines is signified vpon euery occasion to shed blood Tolet. 3. as Doeg by his false tongue caused many innocent Priests to be slaine Gryneus 4. and by this phrase of shedding is shewed how they doe vilipend the blood of the Saints powring it out as water Gorrhan v. 16. Destruction and calamitie are in their waies 1. Whereas the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition Origen vnderstandeth it of their sinne and disobedience whereby they doe â—â—â—rere iugum domini cast off and beat in pieces the Lords yoake so also the Greeke scholâ—â—â— as by the way he vnderstandeth life so by contrition sinne whereby the life is worne as the way is beaten with trampling 2. some vnderstand it passiuely of the destruction and â—â—lâ—mitie which was brought vpon them by the Romanes gloss interlin Haymo Gorrhaâ— 3. but it is better taken actiuely for the destruction and calamitie which they bring vpon others they are the authors and deuisers of nothing but mischiefe Gryn Calv. Pare as the Romane histories doe write of Hannibal who in his dreame following one that was sent of Iupiter to be his guide into Italie seemed to see behind him an huge serpent deuouring and destroying all as he went whereby was signified the horrible vastitie which he should bring vpon Italie v. 17. The way of peace they haue not knowne 1. Origen vnderstandeth Christ to be 〈◊〉 way of peace whome they acknowledged not so also Haymo Gorrhan gloss 3. but thereby is signified their turbulent nature who delighted in warre and filled the world with tumults and troubles Gryneus Pareus and although some among the heathen did seeke to preserue the peace and tranquilitie of the commonwealth yet it did not helpe them any thing toward their euerlasting peace Osiand v. 18. The feare of God is not before their eyes 1. As the feare of God is the beginning of true wisdome and pietie so the want of that feare giueth way vnto all impietie and therefore sine retinaculo currunt ad malum they runne into all kind of mischiefe without any stay Lyran. These doe not say there is no God yet they doe not feare God August ex Beda and so are giuen ouer to all impietie 20. Quest. v. 19. Whatsoeuer the Law saith what is here vnderstood by the law and how diuersly this word is taken Hierome epist. 151. noteth this word Law to haue sixe seuerall significations in the Scripture 1. it is taken precisely for the Law giuen by Moses which contained both morall precepts iudiciall and ceremoniall as Ioh. 1.17 The Law was giuen by Moses 2. the law signifieth not the precepts onely but the historie of the old Testament as S. Paul calleth Abrahams historie concerning his two sonnes the law Gal. 4.22 3. the book of the Psalmes is called the law Ioh. 15.25 It is written in the law they hated me without a cause 4. the prophesie of Isai is called the law 1. Cor. 14.21 In their law it is written by men of other tongues c. will I speake vnto this people which testimonie is taken out of Isa c. 28.21 5. the spirituall sense and meaning of the old Testament is called the law as the Apostle saith The Law is spirituall Rom. 7. 6. the law is taken for that naturall light which is imprinted in the minde by nature as S. Paul saith c. 2.14 The Gentiles which haue not the law are a law vnto themselues Here then by the Law the Apostle generally vnderstandeth the old Testament as the booke of the Psalmes and the Prophets 21. Quest. It saith to them which are vnder the law who are here vnderstood to be vnder the law 1. Origen taketh here the law for the naturall law vnder the which not onely the Iewes but the Gentiles also are vnder and this he would prooue by two reasons 1. because it followeth afterward that euery mouth may be stopped but the mouthes of the Gentiles could not be stopped by the written law which was not giuen vnto them 2. the Apostle also saith afterward that by the law commeth the knowledge of sinne which is not the written but the naturall law for both Cain and the brethren of Ioseph did confesse and acknowledge their sinne before yet there was any
1. Origen vnderstandeth them that vnto the naturall law doe ioyne also faith so that he would haue one and the same seede here vnderstood which is of the law and of faith also but it is euident that the Apostle saying Not to that onely which is of the law but to that which is of faith c. doth make a manifest distribution and distinction of those which are the seede according to the law and of those which are not but of faith 2. Some vnderstand this clause of that seede which de operibus legis praesuâ—mit doth presume of the works of the law glosse interlin ordinar but vnto such as depend vpon the works of the law the promise appertaineth not at all 3. Therefore by those of the law he meaneth the beleeuing Iewes to whome the law was giuen and the same before he called v. 12. them which were of the circumcision Pareus and he meaneth not those which were onely of the law but of faith also that is were beleeuers though of the circumcision for here is a distinction of the seede of Abraham now none are his seede which haue not saith whereof some are beleeuers of the circumcision and so of the law some are beleeuers onely and are not of the circumcision Beza annot 3. But here the words stand thus in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that of faith Abraham Erasmus would referre the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not vnto seede but vnto Abraham and so he maketh two Abrahams one which was iustified by faith beeing vncircumcised the other iustified by faith when he was circumcised like as the Scripture maketh two Adams one heauenly an other earthly But the Scripture no where setteth before vs two Abrahams and the Apostles meaning is euident that he speaketh distributiuely of the seede of Abraham one of the law and the other onely of faith Beza Quest. 28. Of the meaning of these words v. 17. I haue made thee a father of many nations before God 1. Oecumenius ioyneth this with the former words as it is written as though the meaning should be this it is written before God and therefore it is worthie to be receiued but it was euidently that this testimonie was taken out of Scripture and so the testimonie of God himselfe 2. Origen interpreteth thus before God that is by God he was appointed to be a father of many nations but this were superfluous for the words themselues I haue made thee a father doe euidently shew without any other addition that it was God that had made him and called him to be a father c. 3. Chrysostome Theophylact Theodoret doe take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as well against or answerable or before here in the first sense that Abraham was made the father of many nations instar vel ad exemplum Dei like or after the example of God and that in two respects both because as God was an vniuersall father not of one nation but of all so was Abraham and as God was a spirituall father not by carnall generation so was Abraham also thus also Martyr and Pareus But learned Beza obserueth that this wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against is no where in the new Testament taken in that sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like 4. Lyranus with the glosse vnderstandeth it of Abrahams righteousnes and vprightnes that he walked vprightly before God as the Lord said vnto him Gen. 17.1 Walke before me and be thou vpright But the Apostle thoroughout this discourse insisteth vpon Abrahams righteousnes by faith not by works 5. Haymo referreth it to Abrahams faith and so maketh this difference of those which beleeue that some beleeue God but not before God because their faith is onely in outward shew and profession and not in heart but they beleeue before God that beleeue and trust in him with all their heart but the words are not he beleeued before God but before God whom he beleeued so that this is not meant personally of Abrahams faith but of his calling to be the father of many nations 6. Anselme likewise hath relation to the faith of Abraham as it is set against the carnall generation that by faith not in the flesh he obtained to be the father of many nations 7. But it rather sheweth the manner how then the cause why he was made the father of many nations namely before God by a spirituall generation not by a carnall in the 〈◊〉 of men Calvin Beza that although it appeared not so vnto men that he was the father of many nations yet before God he was appointed to be the father of many nations 〈◊〉 faith Osiander Quest. 29. Of the meaning of these words v. 17. Who quickneth the dead and calleth those things which be not c. 1. Origen vnderstandeth this of the quickning of those which are dead in their sinnes and thinketh it to be specially meant of the Iewes which were raised by Christ from their sinnes but in the end of the chapter ver 24. the Apostle speaketh of the corporall raising of Iesus from the dead 2. Oecumenius and Ambrose haue speciall reference vnto Abraham whose bodie is afterward said to be dead yet it was quickened that is made liuely and apt for generation But this the Apostle speaketh of afterward so that it should seeme a needelesse repetition if it had beene touched before and it is an improper speach to call the reviuing of an olde decayed bodie the quickening of the dead 3. Some expound this place by that Heb. 11.19 of Abrahams faith when he offred vp Isaac He considered that God was able to raise him vp euen from the dead and this they will haue vnderstood of that act of Abrahams faith Tolet. annot 18. Faius But this act of Abrahams faith to beleeue that he should be the father of many nations went long before the other act of his faith in offring vp of his sonne 4. But the best interpretation is that Abraham beleeued in Gods omnipotencie and all-sufficiencie which is described by two effects the one in causing that to be which neuer was as in the creation the other in making that to haue a beeing againe which had ceased to be as in the resurrection Pareus And so Chrysostome also vnderstandeth it of the resurrection of the dead but as Abraham beleeued thus generally concerning the power of God yet there was a particular application to his owne state at that present that God could raise him a posteritie euen out of his dead bodie for so the Apostle saith Heb. 11.29 that be receiued Izaac from the dead aâ—ter a sort Beza Bucer Quest. 30. How God is said to call those things which be not as though they were 1. Concerning the diuerse vses and acceptations of this word to call it is taken in Scripture specially fowre wayes 1. it signifieth the first motion whereby God calleth any vnto the knowledge of saluation as Rom. 8.30 whom he
redemption remission of sinnes and iustification are in themselues and in the vse of them common and vndeuided and are indifferently sometime ascribed to Christs death and passion Rom. 3.24 Ephes. 1.7 and sometime to his resurrection Rom. 10.9 yet in respect of their proper causes they are discerned rather then distinguished as the remission of sinnes is properly referred to Christs passion iustification to his resurrection Pareus and the reason is yeelded by Thomas effectus habet aliqualiter similitudinem causae the effect hath in some sort the similitude of the cause our mortification in the remission of sinne answeareth to Christs death our iustification and spirituall life to Christs rising againe to life Mart. Thus the workes of our creation redemption sanctification are indifferently ascribed to the whole Trinitie as works of their deitie and yet are discerned in respect of their seuerall persons And this shall suffice of this intricate and difficult question 4. Places of doctrine Doct. 1. Iustification by workes sheweth pride and vaine-glorie v. 2. If Abraham were iustified by workes he hath wherein to reioyce or glorie c. It is euident then that for one to stand vpon the iustice of his workes it commeth of pride and vaine boasting it maketh a man to extoll and advance himselfe against the grace of God but God resisteth the proude and giueth grace to the humble the proud Pharisie was not iustified but the humble Publican then let proud Pharisies and vaine-glorious Papists knowe that as long as they stand vpon the merit of their workes they shall neuer be truely iustified But yet whereas the Apostle addeth he hath wherein to reioyce but not with God we learne that all reioycing in good workes and in the keeping of a good conscience is not denyed we may modestly professe and protest before men what the grace of God hath wrought in vs but we must not glorie therein as thereby iustified before God as the Apostle else where saith 1. Cor. 4.4 I knowe nothing by my selfe yet am I not thereby iustified Pareus Doct. 2. Of the nature and substance of the Sacraments v. 11. Circumcision is called the seale of the righteousnes of faith this is not proper and peculiar to circumcision but it sheweth the vse and end of all sacraments which is to seale confirme vnto vs the promises of God in Christ So here are collected all the causes of the Sacraments 1. the efficient cause and author is God onely because he onely is able to giue efficacie and vertue vnto the sacraments as God was the author of circumcision so of all other the Sacraments both of the old and newe Testament 2. the materiall cause is the visible and externall signe 3. the forme is the rite and manner of institution 4. the ende to seale vnto vs the promises of God for remission of our sinnes in Christ Faius pag. 238. Doct. 3. Of the baptisme of infants From the circumcision of infants in the old Testament is inferred the baptisme also of infants vnder the newe for there is the same reason of both the Sacraments and S. Paul doubteth not to call baptisme circumcision Col. 2.11 And if circumcision beeing graunted to infants then baptisme should be denied nowe this were to make God more equall vnto the Iewes and their seede which were the carnall offspring of Abraham then vnto beleeuing Christians which are the spirituall sonnes of Abraham If it be obiected that we knowe not whether infants haue rem sacramenti the thing represented in the Sacrament neither should we put to the signe we answear 1. that this were to reason against God for the same question may be mooued concerning circumcision 2. no more doth the minister know the minde and intention of all those which communicate in the Lords Supper 3. infants are baptized though they haue no vnderstanding as yet of the Sacrament to shewe that they belong vnto the couenant of grace whence their saluation dependeth and not of the outward signe and both presently the Church receiueth edifying when they see infants baptized and the children themselues are admonished and stirred vp when they come to yeares of discretion to learne the true signification and vse of their baptisme which they receiued in their infancie Peter Martyr Doct. 4. Of the vnitie of the Church and the communion of Saints v. 11. That he should be the father of all them that beleeue In that Abraham is called the father of all that beleeue whether of the circumcision or vncircumcision hence it is euident that there is but one Church and one way of iustification for all whether circumcised or vncircumcised vnder the Lawe or the Gospel and that there is a communion and common fellowship of all beleeuers as beeing all brethren and children of faithfull Abraham So the Apostle saith Ephes. 4.4 There is one bodie one spirit c. one Lord one faith one baptisme Doct. 5. Faith requisite in those which are made partakers of the Sacraments v. 11. The seale of the righteousnesse of faith which he had Circumcision profited not Abraham without faith neither can any Sacrament to them which are of discretion and able to vnderstand and discerne be of any force without faith and therefore S. Pauls rule is 1. Cor. 11.28 That a man should examine himselfe when he commeth to the Lords table and to this examination it belongeth to prooue whether they be in faith 2. Cor. 13.5 Doct. 6. The faithfull are the true owners and heares of the world the wicked are vsurpers v. 13. The promise to be heire of the world was made to Abraham thorough faith to them then that beleeue who are the right seede of faithfull Abraham doe the promises belong both of this life and of the next as the Apostle saith 1. Tim. 4.8 That godlinesse haue both the promise of this life and of that which is to come the faithfull then may vse the blessings of this life with a good conscience as pledges of the life to come but the wicked are vsurpers and therefore defile themselues in abusing the things of this life Gryneus Doct. 7. The difference betweene the true God and the false v. 17. He beleeued God who quickeneth the dead Hence are gathered three arguments of the Godhead 1. his omnipotencie both in giuing a beeing vnto things which are not be calleth the things that are not as though they were and in restoring vnto things the beeing which they had 2. his eternitie he is the first and the last both at the first he created all things and shall in the last day raise them vp to life againe 3. his omniscience he can foretell things to come in calling them that is giuing them a beeing which yet are nothing These things cannot idols doe nor any strange gods by these arguments the Prophet Isa confoundeth the Idols of the heathens shewing that they are not like vnto the true God Isa. 44.6 I am the first and the last and without me there is no
homines à coelestium meditatione retrahit which draweth spirituall men from the meditation of heauenly things but the Apostle spake before of the combate betweene the flesh and the spirit and they are not all carnall which are occupied in the necessarie affaires of this life 6. Tolet ioyning the pronoune this vnto death not vnto the bodie reading thus from the bodie of this death will haue reference to be made vnto the tyrannie of the lawe of concupiscence whereof he spake before but the pronoune is better ioyned to bodie as the Syrian interpreter Erasmus and Beza well obserue for of his flesh and members he spake before but of death he made no mention This demonstrative then this is better referred to bodie 7. Wherefore the Apostle calling his present state out of the which he desireth to be deliuered this bodie of death ioyneth both mortalitie and sinne together he meaneth his mortall bodie subiect to sinne as Hierome expoundeth quod morti perturbationibus est oppositum which is opposed to death and perturbations apolog advers Ruffin and so Beza the Apostle by the bodie designeth carneam corporis molem the fleshie masse of the bodie which is nothing else but mussa mortis peccati a lumpe of death and sinne so Origen it is called the bodie of death in quo habitat peccatum quod est mortis causa wherein sinne dwelleth which is the cause of death 8. And this deliuerance which the Apostle longeth for is not the spirituall deliuerance in this life from the captiuitie of sinne as Tolet but the finall deliuerance from the bondage of mortalitie and corruption which we looke for in the resurrection as Augustine expoundeth lib. 1. cont epist. Pelag. c. 11. and so the Apostles meaning is non finiri hoc confluctus c. that these conflicts cannot be ended as long as we carrie this mortall bodie about with vs Pareus And here we may consider a threefold state of mans bodie the one in Paradise cum non potuit mori when it was in mans power if he had not sinned not to die at all vnder the state and condition of sinne where non potest non mori he cannot but die a necessitie of death is laid vpon all Adams posteritie vnder the state of glorie non possumus mori we cannot die we shall be exempted from the condition of all mortalitie Pererius Quest. 25. Why the Apostle giueth thanks to God ver 25. 1. There is some difference in the reading of these words the Latine interpreter thus readeth the grace of God thorough Iesus Christ so also Origen before who maketh it an answear to the former words of the Apostle who shall deliuer 〈◊〉 likewise Augustine followeth this reading serm 45. de tempor but all the Greek copies haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I giue thankes and the Apostle did not aske the question before who should deliuer him but suspirat potâ—â—s be sigheth and sheweth his desire to be deliuered Beza 2. For the meaning of the words 1. some thinke that the Apostle giueth thanks for his redemption in Christ Mart. that he is deliuered à reatu peccati from the guilt of sinne originall and actuall Roloch and that his sinnes are not imputed Osiander and before them Oecumenius quod me liberavit per mortem filij that he hath deliuered me by the death of his Sonne But this deliverance the Apostle had alreadie obtained he speaketh in the future sense who shall deliuer me 2. Theophylact referreth it to the former benefit quod viriliter adversatur peccato that he did manfully resist sinne which strength he had not either by the law of nature or by the law of Moses but by grace in Christ So also Pareus thinketh the Apostle doth giue thankes that he doth not succumbere in certamine sed vincere giue ouer in this combate but at the length ouercommeth But the Apostle wisheth yet a further deliuerance which as yet he had not because he speaketh of the time not to come who shall deliuer me and yet he giueth thankes for it as enioying the fame in hope 3. Tolet and Pererius thinke that the Apostle giueth thankes that he was deliuered from concupiscence quod non mentem trahit in consensum that it did not draw his mind to consent and so he was deliuered from it as it was malum culpae as there was sinne or fault in it that is to consent vnto it but not as it was malum poenae a punishment that is concupiscere to couet or desire simply without assent so also Lyranus But if the Apostle did not sometime thorough his infirmitie giue consent vnto his concupiscence how could he say it did lead him captiue vnto the law of sinne more it is prooued at large afterward that the commandement thou shalt not lust whereof the Apostle confesseth himselfe a transgressor v. 7.18 doth not onely restraine the first motions of concupiscence which haue not the consent of the will but the second also which haue controv 8.4 Vatablus will haue this thanksgiuing to be referred to the deliuerance which the Apostle expected in the life to come 5. But it is better to ioyne them together as Augustine doth serm 45. de tempor the grace of God nunc perfecte innovat hominem c. doth now perfectly renew a man by deliuering him from all his sinnes ad corporis immortalitatem perducit and bringeth him also to the immortalitie of the bodie Lyranus likewise comprehendeth both these deliuerances that both the regenerate are here deliuered from their sinnes and in the next life shall be freed from all corruption as the Apostle saith Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie so Chrysostome saith the Apostle giueth thanks quod non solum principibus malis liberamur sed eoruÌ„ quae futura sunt capaces facti sumus that we are not onely deliuered from the former euills namely our sinnes but are made capable of the good things to come thus also Pellican the Saints reioyce se primitijs spiritus donatos c. that they are endued with the first fruits of the spirit which giue them certaine hope of the inheritance to come and Beza the Apostle sheweth that he resteth in that hope quam habet in Christo fundatam which he hath grounded on Christ. 35. Quest. Of these words I in my minde serue the law of God c. 1. By the mind the Apostle vnderstandeth the inner man reformed by grace by the flesh the part vnregenerate so that in this speach of the Apostle a double figure is to be admitted first a metonymie in that the subiect is taken for the adiunct the minde for the sanctitie and holines wrought in the minde by grace as Vatablus well interpreteth secundum spiritum meum doctum à spiritu sancto in my spirit taught by the holy spirit and the flesh for the carnall sensualitie whereby it is lead there is also a
not doe v. 3. The other condition and limitation that they must not walke after the flesh if they would haue Christ to profite them 1. he prooueth by this argument iustification and righteousnesse is not for them that cannot please God v. 8. the conclusion followeth that righteousnesse and iustification is not appointed for such v. 4. the assumption he prooueth by shewing the contrarie effects of the flesh and the spirit as 1. they sauour the things of the flesh v. 5. the wisedome of the flesh bringeth forth death v. 1. it is enmitie against God v. 7. but the spirit worketh the contrarie to all these 2. Then followeth an application of this generall doctrine to the comfort of the Romans that they are not in the flesh 1. from the efficient the spirit of God dwelleth in them v. 9. 2. from the coniunction they haue with Christs they are Christs which he sheweth by their present mortification v. 10. and the hope of the resurrection v. 10. 3. Then he inferreth a vehement exhortation that they should not walke after the flesh v. 12. 1. from the effects that would follow they should die set forth by the contrarie v. 14. which he prooueth by two effects the externall is their inuocation of God v. 15. the internall the testimonie of the spirit v. 16. 2. In the second part he exhorteth vnto the patient bearing of affliction by diuerse arguments 1. from the end the partaking of glorie after our sufferings v. 17. 2. from the impuritie of our afflictions and the reward v. 18. 3. from the lesse to greater the creature groneth and trauaileth and waiteth for deliuerance v. 19.20.21.22 much more we v. 23. 4. from the nature of hope which is not of things that are seene v. 24.25 5. from the effects wrought by the spirit by occasion of affliction which is prayer with sighes which are not in vaine the Lord heareth them v. 26.27 6. from other effects in generall they worke for the best v. 28. in particular they make vs conformable vnto Christ v. 29. which he sheweth by the first cause the purpose of God in the decree of predestination which vocation iustification glorification follow v. 30. 3. In the third part he sheweth the immutable state and condition of the elect 1. from the power of God v. 31. 2. from his beneficence who together with Christ giueth all good things v. 32. 3. from his mercie iustifying vs in Christ from all our sinnes v. 33.34 4. from the effects of faith in Christ which is victorie in all afflictions v. 37. and therefore they cannot separate vs from Christ v. 35. 5. frō the immutable loue of God in Christ which is so sure a bond as nothing can breake it as the Apostle sheweth by a particular induction v. 38.39 3. The questions and doubts discussed Quest. 1. Who are said to be in Christ. v. 1. There is no condemnation to those c. 1. P. Martyr here well obserueth the wisedome of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gaue instance in himselfe that no man though neuer so holy should be thought to be freed altogether from sinne in this life but now comming to set forth the priuiledge of those which are in Christ he makes it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Iesus And here the argument well followeth from the particular to the generall for like as that which is incident by nature to one man is common to another so the priuiledge of grace is common to all that are sanctified 2. to be in Christ Tolet interpreteth to haue the grace of regeneration whereby we are deliuered from the seruitude of sinne and so the Syrian interpreter seemeth to thinke who ioyneth the words thus together which walke not after the flesh in Christ but these are two diuerse effects to be graft into Christ which is by faith and not to walke after the flesh which is the fruits of faith per fidem facti sumus vnum in Christo we are by faith made one with Christ Beza insui per fidem graft in by faith 3. indeed vpon this coniunction with Christ followeth a materiall coniunction that as we are made one flesh with him so also one spirit he is not onely partaker with vs of the same nature but we doe receiue of his spirit that like as the braunch doth receiue not onely substance from the vine but sap and life as in matrimonie there is a coniunction not onely of bodies but euen of the affections so is it betweene Christ and his members but this is onely the materiall coniunction as Pet. Martyr calleth it the formall coniunction is by faith Quest. 2. What is meant by the law of the spirit of life 1. The law of the spirit of life 1. Chrysostome by the law of the spirit vnderstandeth the holy spirit whereby we are sanctified and this difference he maketh betweene the law of Moses and this law that is said to be spirituall because it was giuen by the spirit but this is said to be the law of the spirit quia spiritum suppeditat because it supplieth the spirit to those which receiue it So also Bellarmine vnderstandeth it of the spirit which is shed into our hearts enabling vs to keepe the law lib. 4. de iustificat likewise Thomas interpreteth it to be spiritus inhabitans the spirit that dwelleth in vs and sanctifieth vs so also Tolet annot 2. Pere And these make this grace of the spirit infused a cause of our spiritual deliuerance from sinne 2. Calvin also vnderstandeth the grace of the spirit which sanctifieth vs but this is added saith he not as a cause sed modum tradi quo solvimur à reatu but the way is shewed whereby we are freed from the guilt of sinne so also Hyperius Piscator vnderstandeth here the spirit of sanctification But seeing our sanctification is imperfect this were a weake ground for vs to stay vpon to assure vs that we are farre from condemnation 3. Beza neither taketh this for the law of the spirit nor for the law of faith but he vnderstandeth perfectam naturae nostrae in Christo sanctificationem the perfit sanctification of our nature in Christ whereby we are deliuered But this righteousnesse of Christ if it be not applied vnto vs by faith how can it deliuer vs. 4. Some by the law of the spirit of life doe interpret with Ambrose legem fides the law of faith and with Haymo gratiam sancti Euangeli the grace of the holy Gospel which teacheth faith Pareus Faius the doctrine of the Gospell is called the law of the spirit and life because it is the ministrie of the spirit and life the law was spirituall in as much as it prescribed and commanded spirituall obedience but was not the ministerie of the spirit and life but rather
not so fit 2. this spirituall gift of prayer which Chrysostome vrgeth was not generall but giuen vnto few but here the Apostle speaketh of the generall supplie and helping of the infirmities of Gods children 3. and this is a perpetuall consolation of Christs Church to haue their infirmities supported in their praiers whereas that gift was miraculous and was to continue but for a time 2. Lyranus exposition is more vnfit who vnderstandeth the spirit to be the Angel which is giuen vnto euery one for his keeper which directeth him in his prayers but Angels are not the searchers of the hearts as this spirit is 3. Neither doe we with Ambrose take the spirit here pro gratia spirituali for the spirituall grace lib. de spirit sancti c. 12. the spirit here mentioned is the author and efficient cause of our comfort and helpe the spirituall grace is onely an effect of the spirit 4. Wherefore by the spirit here is better vnderstood the holy Ghost himselfe as Origen interpreteth and Ambrose in an other place epistol ad Horantion so also Martyr Beza Pareus Tolet Pererius And though the spirit be said afterward to make request for vs that must not be so taken as though the spirit were our mediatour vnto God but he is said to make request because he stirreth vs vp to make request as the spirit is said to crie Abba father Gala. 5.6 that is the spirit maketh vs to crie Abba father as the Apostle said before 〈◊〉 whereby we crie abba father Quest. 38. What infirmities the spirit helpeth in vs. 1. The spirit helpeth our infirmities of our vnderstanding for of our selues we know not what is good for vs what otherwise what to be followed what to be auoided 2. the infirmitie of our will is helped which is not of it selfe so setled on the desire of heauenly things as it ought to be 3. the infirmitie of our memorie is succoured to remember Gods benefits receiued iudgements infflicted precepts enioyned and our sinnes remitted 4. there is an infirmitie in our concupiscence in rebelling against the spirit 5. an infirmitie of impatience is murmuring against God when affliction is sent 6. there is a spirituall slouthfulnesse in beeing vnwilling to take in hand any difficult or laborious worke of vertue 7. And inconstancie beside in beeing wearie of weldoing and in not continuing and perseuering to the end 8. A speciall infirmitie in our prayer is to pray either ante tempus for things before the time or to aske contraria things contrarie to the will of God or modo indebito in asking them in vndue manner all these infirmities and specially the last are helped by the spirit Quest. 40. How we are said not to know how to pray as we ought v. 28. Augustine epist. 121. ad Probam mooueth this question how the Saints are said to be ignorant how to praie seeing they cannot be ignorant of the Lords prayer which containeth ◠〈◊〉 rule of all things meete to be praied for 1. Augustine answereth to this effect that the Lords prayer indeed prescribeth in generall what good things are to be desired and what euill things to be declined but the Apostle here is to be vnderstood to speake of temporall things as the desire of prosperitie and the turning aside of aduersitie which are in themselues indifferent and herein one may erre in his desire as he giueth instance in Saint Paul who desired the pricke of his flesh wherewith he was buffeted to be taken from him which was not graunted as not beeing meete for him and some haue their desire in temporall things to their hurt as the Israelites when they longed for flesh to this purpose also Pet. Martyr and Pererius that the Lords prayer is a rule not generall but yet in specialibus erramus we may faile and erre in the particular and the Lords praier is of things simply good to be praied for or simply euill to praied against but the Apostle speaketh here of things indifferent as of temporall blessings or temporall afflictions 2. But more particularly herein appeareth our ignorance in our praier 1. when we craue any temporall blessing which may be to our hurt as Sathan had his desire in afflicting of Iob but it was to his further confusion 2. when we pray against any affliction which is for the triall of our faith and so for our spiritual good as Paul would haue been deliuered from that strife and combate which he had with his flesh 2. Cor. 12. 3. when a good thing is asked but of an ambitious mind as the sonnes of Zebede ambitiously desired of Christ the cheefest places in heauen 4. so some thing may be craued of a preposterous zeale as Iames and Iohn would haue had fire come downe from heauen vpon the Samaritants Luk. 9.15 5. some thing may be asked vnseasonably and out of time as Marie spake to Christ to supplie the defect of wine before his houre was come Iob. 2. 6. yea we may faile in the desire of life eternall in respect of the manner though not for the thing because we know not whether it be better for vs through prosperitie or aduersitie to enter into Gods kingdome Quest. 41. How the spirit is said to make request with sighes that cannot be expressed 1. The spirit is said to make request for vs but in an other sense then Christ is said to make request for vs v. 34. for Christ maketh intercession vigore meriti by the vigor and vertue of his merite but the spirit is said to make request interpellere faciendo by causing vs and stirring vs vp to make request Pareus vnctione docet the spirit by the annointing teacheth vs how to frame and direct our praiers Gryneus 2. With sighes 1. Augustine epistol 121. c. 23. expoundeth it causally because the spirit maketh vs to sigh and he giueth instance of that place Deu. 13. the Lord tempteth you that he may know whether you loue him that is vt scire vos faciat to make you to know so also Gregorie lib. 2. moral c. 22. 2. Ambrose epist. 23. doth not expound it causally but figuratiuely as God is said in Scripture to be greeued to be angrie and such like things are ascribed vnto God which agree not to the diuine nature 3. some adde further that the spirit is said to sigh not onely causally because he maketh vs sigh but instrumentally because the spirit is said to doe that which he worketh by his instruments annot 26. but the first sense is most apt because to sigh and grone can no wise agree vnto the spirit in his person but in respect of the worke which is by the spirit effected in vs. 3. They are called gemitus inexplicabiles sighes which cannot be expressed 1. Origen referreth it to the spirit it selfe quomodo cuarrari potest c. how can that be vttered which the spirit speaketh vnto God so also Ambros. epist. 23. saith they cannot be vttered quia sunt gemitus spiritus
amorem tautopere hoc ardet desiderio for the loue of Christ he is so much inflamed with this desire it followeth not therefore he desireth to be separated from Christ therefore from his loue he wisheth not to be depriued amicita Christi sed fructu amicitiae of the friendship of Christ but onely of the fruit of his friendship which was euerlasting felicitie Pareus 2. Obiect If S. Paul herein respected the glorie of God in the saluation of the Iewes why did he not likewise wish to be separated for the saluation of the Gentiles Answ. S. Paul no doubt was readie to doe the like for them but there was not the like occasion for the Gentiles flocked to Christ and receiued the Gospell but the Iewes were stubborne and euerie where resisted their calling and therefore for them he maketh this vowe Mart. 3. Obiect But S. Paul knewe that he could not indeede be separated from Christ as he professed before c. 8.38 that nothing could separate him from the loue of God in Christ. Ans. 1. Lyranus thinketh that this vowe of Paul as likewise that of Moses was secundum dispositionem inferioris partis animae according to the disposition of the inferiour part of the mind where the affections are for loue nec mensuram scit nec modum knoweth neither measure nor manner not in the deliberate and reasonable part of the minde 2. But the better answear is that it was votum conditionale a conditionall not an absolute vowe if it were the will of God as Christs petition was for the passing away of the cuppe of his death if it were his fathers will Pareus so the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a sort and with condition if it might be Gryneus And to the same purpose before them Oecumenius 〈◊〉 absolute haec dixit tanquam possibilia sed sub conditione he spake not these things absolutely as if they were possible but with a condition for if Paul for the loue of Christ could haue beene separated from Christ he should againe haue beene so much the more firmely ioyned vnto Christ for if loue be the cause of vnion then so great loue of the Apostle would haue caused so much nearer coniunction 4. Obiect Though a man be bound by the rule of charitie to giue his temporall life for an others spirituall life yet he is not bound to giue his soule euerlastingly to perish if it were in his choice that others should not so perish like as one is not bound to redeeme an others bodily life by the losse of his so neither the spirituall life of the soule by the losse of his owne Tolet thus obiecteth annot 4. and therefore he inferreth that in this sense it had beene an inordinate and vaine desire in the Apostle Answ. 1. Some thinke that euery man is bound to redeeme the saluation of others by the losse of his owne sauing that fewe can attaine vnto such perfection of charitie for the rule of charitie is this that we should doe that for others which we would haue done for our selues now a man had rather that an other should giue himselfe to ransome him then he should perish and Christ was enflamed with such charitie that he became a curse for vs and the like minde should be in Christs members to wish to be accursed for their brethren as Origen inferreth Quid mirum si cum Dominus pro servis sit factus maledictum servus pro â—â—â—â—ribus anathema fiat what maruell is it when the Lord was made a curse for the seruants if a seruant become an anathema for his brethren Pareus also giueth instance in Christ who was made a curse for vs dub 1. Contra. 1. That saying of our Sauiour whatsoeuer you would that one should doe vnto you doe vnto them Augustine well vnderstandeth â—â—â—â—cta iusta voluntate of a right and iust minde not otherwise for if a man could be content vpon a lewde mind that his wife should commit adulterie with an other it followeth not that the other should yeeld his wife to his wicked desire so for a man to wish that an other would giue his soule for his were no iust or equall desire 2. Christ though he did beare the punishment due to vs and did beare the curse of the lawe yet he was neuer avulsâ—â— Ã Deo separated or pulled away from God Mart. and there is great difference between the person of the Redeemer and his exceeding loue and those which are redeemed who herein cannot be imitators of Christ. 2. As these doe iustifie Pauls desire hauing relation onely to the loue of his brethren so Chrysostome aymeth onely at the glorie of God that in respect thereof Paul made no account of his saluation but he expressely maketh not mention thereof for modestie sake lest he should seeme to boast too much of his loue toward Christ But Tolet sheweth the insufficiencie of this reason because Paul had professed before that nothing could separate him from the loue of Christ he might also as modestly haue wished here to be an anathema for Christ. 3. I preferre therefore Calvins solution that neither Saint Paul had here respect vnto the glorie of God alone or vnto the saluation of his brethren alone sed charitatem hominum in studio gloriae Dei contungimus but we ioyne the loue of men with a desire of the glorie of God c. he wisheth the saluation of his brethren with respect vnto the glorie of God as Moses in the like case in making request for his people therein desired the promoting of Gods glorie Now the Apostle saith for his brethren vt inserviret causae to apply himselfe to the cause in hand which was to testifie the great desire that he had to their saluation yet as ioyned with the glorie of Christ as is euident v. 5. where he addeth who is God ouer all Blessed for euer Mart. So then not withstanding these or any other such like obiections I preferre Chrysostomes interpretation of these words of the Apostle who in the zeale to Gods glorie loue to his brethren wisheth that he were cut off from Christ so they might be saued according to that saying in the Gospell that it were better that one of the members should perish then that the whole body should be cast into hell for the Apostle had herein respect vnto the glorie of God should haue more appeared in the sauing of the multitude of that nation as the whole bodie he beeing cut off but as one member then that he should be saued and the whole bodie perish to this purpose Chrysost. vpon that place in the Gospel Anselme likewise vpon this place saith that Paul optabat perire desired to perish so the rest might be saued and this sense he confirmeth by the like desire of two great Prophets Moses and Micah this latter c. 2.11 wisheth thus I would I were a man not hauing the spirit and that I did speake lies voluit se
of his clay to make thereof what vessels he thinketh good so God out of the same masse or matter whether it be considered in mans creation or transgression may diuersly dispose of his creatures they hauing all one and the same beginning as the vessels out of the same clay 23. Quest. Of the 22. v. What and if God would c. 1. What if God some will haue the 30. verse to answer vnto this what shall we say then c. but then the sense should be suspended too long Theodoret thus expoundeth if thou are desirous to know why God punisheth some c. know that he doth it iustly bearing with patience c. but here too much is inferted to make vp the sense some giue this sense quod Detu what doth God if he would c. but thus the order of the words is inverted which stand thus what if God would therefore the sense is thus best explaned if we vnderstand with Augustine if God would c. what wouldest thou then answer or obiect to God or with Calvin Beza Pareus who can accuse God of iniustice c. 2. Concerning the occasion of the words it is this whereas the Apostle before insisted vpon Gods absolute right and power ouer his creature to dispose of it at his pleasure as the porter doth his clay least that the prophane might haue taken occasion hereby to haue accused God of tyrannie that he should cast off some vnto euerlasting destruction of his owne will now he sheweth that Gods purpose in reiecting some and electing others is grounded vpon most iust reasons for none are cast off but worthily for their sinne and so the Apostle here toucheth the reasons both why some are cast off others elected there are three reasons rendred of the former because they are vessels of wrath that is God is iustly offended with them for their sinnes then he sheweth his power in iudging them and further they abuse Gods patience and therefore are iustly punished the cause why God electeth others is for the setting forth of the riches of his glorie 3. Where they are called vessels some of wrath some of mercie we are to consider that this word vessel is vsed in a threefold respect naturall ciuill spirituall and eternall in the first respect the bodie is said to be a vessell with relation to the soule because it is as the vessel thereof as the Apostle saith 1. Thes. 4.4 Let euery one know how to possesse his vessel in holines in the Second some are said to be vessels in respect of their calling publicke as Paul was Gods chosen vessel to carie abroad his truth Act. 9.15 priuate as the woman in the family is called the weaker vessel 1. Pet. 3.7 But here they are called vessels in respect of Gods eternall purpose that some should be ordained for wrath for euer some for euerlasting glorie 4. But where the Apostle saith to shew his wrath Origen here hath a note somewhat curious he obserueth that in Scripture the Lord is said to manifest his wrath but his goodnes he hideth as Psal. 31.29 How great is thy goodnes which then hidest for them that feare thee c. and the reason he saith is this because it is expedient for men esse sub 〈◊〉 irae to be vnder the feare of Gods wrath c. But the word tzaphan vsed in that place signifieth as well to lay vp as hide and in this place the Apostle speaketh as well of the declaring of the riches of Gods glorie toward the vessels of mercie as of manifesting his power towards the vessels of wrath 5. Now whereas the Apostle calleth as well the reprobate as the elect the vessels of God the one of his mercie the other of his wrath thereby we see that God vseth them both as his instruments though not in the same manner for he powreth of his grace into the vessels of mercie and so maketh them fit instruments for himselfe the other he vseth also not by infusing that euilnes vnto them which they haue but by moderating ordering and ouerruling the same as it pleaseth him 6. We must also consider that there are two kinds of vessels of wrath there are some such in respect of their present state which may become vessels of glorie such was Paul some are vessels of wrath in the eternall decree of reprobation as Iudas was and those the Apostle speaketh of here Quest. 24. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 1. Whereas the vessels of wrath are said to be prepared in the passiue but it is said in the actiue God hath prepared the vessels of mercie Ambrose as Pet. Martyr citeth him ascribeth the first vnto God that the vessels of wrath are prepared to destruction and Bâ—â—r thereunto consenteth but the preparation of the vessels of mercie he referreth to Gods prescience whereas God did not onely foresee but ordained also the vessels of mercie but seeing that the one is vttered in the passiue the other in the actiue the vessels of wrath are not so prepared of God as the vessels of mercie are 2. Chrysostome goeth an other way for he thinketh that the vessels of wrath are made so propria iniquitate by their owne iniquitie and the vessels of mercie are made propria benevolentia by their owne good will and he addeth licet potior pars sit Dei modicum tâ—â—â—s ipsi attulerunt for although the better part be Gods yet somewhat they bring of their owne and Origen thinketh that they are called vessels of mercie quia seipsos emundaverunt c. because they haue purged themselues from the filthines of sinne But in that they are called vessels of mercie and God is said to prepare them it is euident that it is onely in God mercie that calleth them and God prepareth them not themselues 3. But this is the reason of this different speach because the vessels of mercie God onely hath prepared they haue nothing of themselues but the vessels of wrath are partly prepared of God partly of themselues and of Sathan if we consider the nature of these vessels they were created of God or the end it is also ordained of God but in respect of their sinne they are prepared of themselues by the corruption of their owne nature and by the malice of Sathan So they are neither wholly prepared of God to destruction nor of themselues but partly by both as hath beene shewed See Pareus dub 18. Quest. 25. Of the testimonie cited v. 21. out of the Prophet Hosea 1. Concerning the allegation of the words there is some difference for both the order of them is inverted and the words themselues somewhat altered for that clause which the Apostle putteth last is first in that place Hos. 1.23 and where the Apostle saith I will call her beloued which was not beloued the Prophet saith I will haue mercie on her that was not pitied S. Peter in alluding to this
giueth them But this were to make the gifts rather such as cannot be chaunged then to make God vnchangeable 2. Ambrose hath a straunge interpretation vnderstanding this to be meant onely of those which are receiued by baptisme of whom such exact repentance is not required and Thomas also propoundeth this interpretation for one But two things make againe this sense both because here is relation vnto God that repenteth not not vnto man and they are gifts which are not here reported of not sinnes for which repentance is required of men beside it is also vntrue that men if they be of yeares are admitted to baptisme without repentance the contrarie is euident Matth. 3.8 where Iohn Baptist exhorteth to repentance and amendment of life those which came to be baptised and so doth Saint Peter Act. 2.38 repent and be baptised 3. Stapleton and Pererius haue found out here a new exposition that God is said not to repent him not that the gifts once bestowed cannot be taken away but because God hath no cause to repent him for that though his gifts be taken from one they with greater profite are giuen to another as the reiection of the Iewes was the occasion of calling the Gentiles but this straunge interpretation is verie impertinent to the Apostles purpose who intendeth by this assertion to prooue the certaintie of the calling of the Iewes see the confutation hereof Controv. 17. following 4. For the better and more full explication of these words this word poenitere to repent is taken two wayes either properly and so it signifieth a change of the minde and purpose which wisheth a thing vndone and not to be which is and in this sense God cannot repent him of any thing which he hath done nor of any gifts bestowed no not vpon the wicked for howsoeuer they abuse them vngraciously yet the Lord had reason to doe as he did he that repenteth either faileth in his counsell not foreseeing all things or in his power not beeing able to effect what he intended but God hath no defect or want either in counsell or power therefore properly he cannot repent there is an other vse of this word to repent when it signifieth a chaunge not in him that willeth and purposeth but in the thing willed and so God is said to repent not that he chaungeth but they change and alter vpon whom the gifts are conferred and shewe themselues vnworthie of them so here is a figure called a metonymie when the effect is taken for the cause repentance hers signifieth mutation and change whereof repentance is the cause and thus Haymo well expoundeth poenitentia pro mutatione accipitur repentance is taken for a change 5. Neither are all the gifts of God without repentance but such gifts as depend vpon election neither is euerie vocation vnchangeable but onely the internall and spirituall God had chosen Saul to be king of Israel and furnished him with excellent gifts but they were onely temporall though he had a temporall election to the kingdome yet it followeth not that he was eternally elected for God had foreseene and so decreed that Saul should not continue in the kingdome which was appointed vnto Dauid Haymo then here well expoundeth sine mutatione sunt dona vecatio Dei c. the gifts and calling of God are without repentance as he said before whom he predestinated he called c. not in such gifts and calling as it is said Many are called but fewe chosen c. so the ordinar and interlin glosse doe well interpret vocatio id est electio quae ab aeterno the vocation that is election which was from euerlasting is without repentance that is without change Quest. 31. Of the meaning of these words v. 31. So now haue they not beleeued by your mercie 1. For the application of the words some reade so now haue they not obeyed or are become contumaces stubborne and contumacious Beza Syrian interpreter Gryneus with others but it is rather interpreted haue not beleeued as Martyr the vulgar latine and our English translation vpon these reasons 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both incredulitie and contumacie or disobedience beeing deriued of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade now as well the vnbeleeuer as the disobedient and stubborne is not perswaded 2. The Apostle through this chapter maketh vnbeleefe the cause of the reiecting of the Iewes v. 20. where though an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vsed yet in the same sense 3. the next verse is better read God hath shut vp all vnder vnbeleefe then vnder disobedience as may appeare by the like place Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue where by sinne must be vnderstood vnbeleefe as opposite vnto faith and beleef afterward mentioned 4. Origen and Chrysostome doe so interpret this place of the incredulitie both of Gentiles and Iewes the Apostle saith your mercie not actiuely whereby they shewed mercie but passiuely whereby they receiued mercie the cause is put for the effect as before v. 22. the Apostle said if thou continue in his goodnes that is in faith receiued by his goodnes the Apostle saith yours propter efficientiam because it was effectuall toward them but afterwards he saith that he might shew mercie on all propter sufficientiam because it is sufficient for all 3. Now concerning the sense and meaning of the words there are diuerse interpretations 1. the vulgar latine readeth in vestrum miserecordiam for your mercie whereupon some giue this sense they haue not beleeued vt vos miserecordiam consequamini that you may obtaine mercie Haymo Osiander but Beza and Erasmus both refuse this because as much in effect is said before in the end of the former verse you haue obtained mercie through their vnbeleefe but these particles euen as euen so doe shew an opposition of the parts not a repetition 2. Ambrose readeth in vestra miserecordia in your mercie that is at this time wherein you haue receiued mercie so also Haymo but beside that there is no preposition in the originall but the word is put in the datiue case which is with the Greekes vsed for the ablatiue the Iewes were vnbeleeuers and reiected the Gospel before it was preached vnto the Gentiles and therefore it was not at the same time 3. Erasmus readeth they haue not beleeued per vestram miserecordiam by your mercie that is the mercie shewed to the Gentiles was an occasion of the vnbeleefe of the Iewes but Beza reiecteth this also vpon these two reasons both because the Iews were first vnbeleeuers before mercie was shewed to the Gentiles therefore thereby they were not hardened and againe the mercie shewed to the Gentiles shall prouoke the Iewes to follow them v. 11. they shall not then thereby be made further off 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest who thinketh
sacrificing of it so here the Apostle saith exhibite or giue vp there is the oblation then the thing offred is their bodies and they must make it a sacrifice not by slaying it but by mortifying their lusts 3. Pererius observeth fowre things in this sacrifice which were obserued in the legall oblations 1. the sacrifice must be entire and perfect without spot so here it must be a liuing sacrifice 2. it was holy and for euer separated froÌ„ prophane and common vses so it is here prescribed to be holie 3. The sacrifice was consumed vpon the altar and so was a sweete savour vnto God here it is said also acceptable vnto God 4. they put to their sacrifices salt which signified spirituall vnderstanding and here it is added which is your reasonable service 4. But Gorrhan more distinctly thus setteth forth the parts and causes of this spirituall sacrifice we haue 1. the efficient in this word giue vp it must proceed from a true and sincere devotion 2. then the materiall cause your bodies 3. the forme it must be liuing holy resonable 4. then the ende it must be to please God acceptable vnto God Quest. 5. Of the conditions of this spirituall sacrifice in particular 1. The Apostle exhorteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exhibite present giue vp themselues 1. herein alluding to the rite of the sacrifices which were first exhibited and presented vnto God at the altar Beza this word is vsed of our blessed Sauiour how they brought him into the temple and presented him before the Lord Luk. 2.23 2. we are said also to exhibite that which was before promised and so we exhibite our selues vnto God by the holines of life to whose seruice we were promised and devoted in baptisme Erasm. 3. Chrysostome further noteth in this word that we must so giue vp our selues no more to be our owne as they qui donant alijs bellicosos equos c. which doe yeeld vnto others warlike horse for seruice doe challenge no more propertie in them so debemus membra nostra Deo tanquam Imperatori we doe owe our members vnto God as our Emperour Theophyl 4. and hereby is signified that they should sponte offerre offer vp willingly as in the lawe they must offer all their offrings with a willing heart Gorrh. 5. and whereas it was peculiar vnto the Priest to offer externall sacrifices all Christians are admitted to offer this spirituall sacrifice as S. Peter saith Ye are an holy priesthood to offer vp spirituall sacrifices acceptable to God thorough Iesus Christ Tolet. 2. Your bodies 1. by bodies he vnderstandeth by a synecdoche of a part for the whole whole man both bodie and soule and by an other figure called a Metonimie he putteth the subiect for the adiunct the bodie for the affections in the bodie or which shewe themselues most in and by the bodie so that the bodie here non tam nomen naturae est quà m vitij is not so much the name of nature as of vice Mart. as els where the Apostle saith Col. 3.5 mortifie your earthly members Par. 2. we must then offer vp vnto God not our soules onely and so as we haue receiued both our bodies and soules from God we must render them vnto him againe contrarie to the opinion of the Platonists who held that the soule onely came from God the substance of the bodie from the elements the complexion from the celestiall spheres the affections from the spirits and therefore they thought it sufficient if the minde onely and soule were rendred vnto God ex Martyro 3. now our bodies two wayes are offred to God one is as Origen and Chrysostome here obserue by mortifying of the carnall affections as he which mortifieth pride doth sacrifice a bullock he which bridleth his anger a ramme he which keepeth vnder his lust a goate Origen so the Apostle saith 1. Corinthians 9.27 I doe chastice or tame my bodie the other way is in making the bodie an instrument of euery good worke as Augustine obserueth lib. 10. de ciuit c. 6. and so the Apostle exhorteth Giue your members seruants to righteousnesse Rom. 6.19 4. Lyranus addeth further the Apostle saith your bodies non aâ—iena not the bodies of others against those which thinke to be saued by other mens repentance 3. A living sacrifice 1. which is added not to signifie that they should not thinke to kill themselues and so sacrifice their bodies as Chrysostome Theodoret for the Romanes were no so absurd to collect any such thing out of S. Pauls words 2. nor yet saith the Apostle living to note a difference betweene the sacrifices of the law which were first killed and then sacrificed and the sacrifices of liuing Christians gloss ordin Tolet Osiand Perer. 3. Neither is there a relation to the vsage of the lawe which counteth all dead things vncleane Hyper. it sheweth a difference rather from the legall vsages 4. neither as Caietan observeth doth the Apostle by this tearme distinguish this spirituall sacrifice from martyrdome which was performed by death for as Tolet well obserueth the Apostle exhorteth generally Christians to sacrifice themselues in holy obedience vnto God which not onely though principally is seene in Martyrdome which none can vndertake that haue not first mortified their bodies with the affections thereof 5. Pet. Martyr by this liuing sacrifice vnderstandeth a willing sacrifice which is not vi sed ex animo by force but from the heart 6. but it signifieth more namely the spirituall life of the soule which is by faith in Christ Galat. 2.20 Mart. as Origen well obserueth he calleth it a liuing sacrifice qua Christum id est vitam in se gerit which beareth Christ the true life as the Apostle saith Eph. 2.1 who hath quickned vs c. Gryneus which life of the soule is neuer idle but continually bringeth forth good workes for idlenes is a kind of death of the soule as Seneca passing by the house of one Vacia who liued in pleasure and idle said hic situs est Vacia here lyeth Vacia as though it were rather his sepulchre then his habitation so also Haymo he is a liuing sacrifice qui viuit virtutibus moritur vitijs who liueth vnto vertue and is dead vnto sinne and Chrysostome vpon this place sheweth at large how all the members must be mortified that they may liue vnto the seruice of God neque offerri poteriroculus c. for neither can an eye he offered that serueth fornication not an hand that oppresseth neque lingua turpia loquens not a tongue speaking filthie things nor feete theatra visitantes that runne to theatres and playes But this outward conformitie of the members is rather signified in the next word holy 4. Holy 1. Which some thinke is added by way of distinction from the legall sacrifises which beeing corporall were not holy Greek catena 2. some note a difference betweene the sacrifices of the Pagans which were not holy and of Christians they many times
notable exploit were praised publikely or priuately but S. Paul speaketh in generall of the office of all Magistrates whatsoeuer 5. Pet. Martyr thinketh that it is no small part of praise absolvi in iudicio to be absolued in iudgement as it was no small praise to Cato beeing so often accused still to be freed and absolued it is also a great praise for a man to be so innocent that nothing can be obiected against him in iudgement as Fimbria beeing asked what he could obiect vnto Scevola so innocent and harmelesse a man answeared quia telum toto suo corpore non receperit because he receiued not his weapon whole into his bodie but it is one thing to receiue praise and reward another to be freed onely from punishment 6. Wherefore I take this to be the better answear that first the Apostle speaketh here of the power it selfe and of the true ende wherefore it was ordained and not of the personall faults in those that abuse this power for if the good be not rewarded as well as the euill punished it is the fault of the gouernors adde hereunto because it is not possible for a Prince to reward all good subiects that by praise we must vnderstand omnia commoda privilegi\%a c. all the priuiledges and commodities which are by the lawes offered to good subiects Pareus they are praised that is counted worthie qui participent omnibus ijs bonis c. to be made partakers of all those benefits and commodities for the which commonwealths came first together Bullinger as good subiects enioy libertie possession of their lands and goods defense from wrong and such like and as occasion may serue may receiue also praise and encouragement from the Magistrate Quest. 10. How the Magistrate is said to be Gods minister for our wealth or good 1. Some vnderstand this onely of the power to punish loco Dei vindicat he taketh revenge in Gods place gloss interlin Lyranus 2. Haymo giueth these two senses he is Gods minister to defend thee from wrong or for thy good that thou doe no evill but this expresseth but one part of this ministring power 3. therefore Chrysostome better voluntati Dei cooperatur c. he worketh according to Gods will in punishing of the euill and in rewarding the good and therefore he is called his minister so also Theophylact voluntati Dei obsequitur he obeyeth the will of God as in commanding chastitie in forbidding auarice and theft like as the Lord is so must the minister be but God loueth the iust and punisheth the wicked therefore so should the magistrate do that is Gods minister 3. and generally they are Gods ministers 1. because they are ordained of God 2. they are as gods in earth in respect of their preheminence and authoritie ouer others 3. in regard of their office because they doe execute iustice in the earth in awarding rewards to the righteous and punishments to the wicked 4. whereas the Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of God which name and title also agreeth to the spirituall pastors who are the ministers of God yet they are ministers in a diuerse kind both agree in their institution which is from God and in the generall ende which is to seeke the good of Gods people yet they differ both in the obiect for the pastors charge is onely about spirituall things the Prince is occupied also in caring for temporall as also in the meanes for the Prince by his sword and coactiue power procureth the good of his subiects but the pastor seeketh it by the preaching of the word the administration of the Sacraments and discipline and other spirituall meanes For thy good That which the Apostle called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise now he nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good which is either naturall morall ciuill or spirituall good the Magistrate procureth all these the naturall good as in preseruing the liues and bodies of his subiects the morall good in commanding vertue and punishing vice the civill in maintaining their goods and possessions their spirituall good in setting forth and defending the true religion Pareus 11. Quest. How the Magistrate is said not to beare the sword for nought v. 4. 1. Lyranus doth indifferently vnderstand this of the materiall sword which the ciuill power hath or of the Ecclesiasticall but the whole course of the Apostles speach sheweth that he speaketh of the Civill power to whome tribute and such other customes belong 2. By the sword he vnderstandeth the power of exercising and drawing forth the sword against offenders and he alludeth to the custome of Princes which haue the sword carried before them and other ensignes of their authoritie 3. There are three vses of the civill sword the one is ad vindictam to be reuenged of the euill ad protectionem bonorum for the protection of the good and ad executionem iustitiae for the execution of iustice 4. He beareth not the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vaine that is temere rashly Beza because he hath his authoritie from God nor sine causa the vulgar Latin without some certaine cause or ende namely the punishment of the euill 5. And so he is called a reuenger vnto wrath 1. which some vnderstand of the diuine wrath which is executed by the Magistrate or to shew the wrath of God in time to come Gorrh. Hug. 2. rather by wrath we vnderstand the punishment it selfe inflicted which is an effect of wrath Pareus Tolet Sa. Quest. 12. Of the right vse of the sword both in time of peace and warre 1. Concerning the vse of the sword in time of peace three things are requisite 1. that there should be good lawes enacted and established 2. that there should be vpright iudgement according to those lawes 3. that of such iudgements once giuen there should be iust execution 1. In the making of lawes three things must concurre the matter of the lawe the end and scope and the extent 1. for the matter it must be agreeable to the lawe of nature and to the will of God Princes must not make lawes according to their owne minde but such as may be consonant to the pure and perfect will of God hereupon it was that the law-makers among the Gentiles would alwaies ascribe the invention of their lawes to some one of the gods to winne more credit vnto them Zoroastres who gaue lawes to the Bactrianes and Persians did make Oromazen whom they held to be a god the author of his lawes Trismegistus among the Egyptians Mercurius Minos among the Cretensians Iuppiter Carundas among the Carthaginians made Saturnus his author Lycurgus among the Lacedemonians Apollo Solon Draco among the Athenians Minerva Xamolpis among the Scythians Vesta Numa among the Romanes the goddes Egeria and Mahomet commended his Alcaron to the Arabians vnder the name of Gabriel the Arkeangel But these were their fabulous conceits we haue indeede the booke of God a perfect
whereby Christ ruleth in our hearts by his spirit Par. via ad regnum the way vnto the kingdome Sa this kingdome of God is gratia qua Deo reconciliamur the grace whereby we are reconciled vnto God Tolet the meaning then is that this kingdome of grace consisteth not in these externall things as in meates and drinks God is not thereby worshipped neither doth the observation of such things make vs acceptable vnto God 1. Cor. 8.8 5. Augustine epist. 86. maketh mention of one Vibicus who by this text would prooue that Christians were to fast vpon the saturday which was the Iewes Sabbath because the kingdome of God is not meate and drinke but Augustine there answeareth then at other times as vpon the Lords day and when els we fast not non pertineamus ad regnum Dei belike we should not belong vnto the kingdome of God the Apostle then excludeth not the vse of meates and drinkes simply but the placing of religion in them 6. But it will be obiected is not a man bound to eate and drinke to sustaine nature for otherwise he should be guiltie of his owne death and is it not acceptable vnto God to fast from meates for the subiugation of the flesh how then doe not these things belong to the kingdome and seruice of God Answ. Meates and drinkes of themselues belong not to the kingdome of God which is spirituall but as they are referred and doe helpe toward the spirituall good as they may be an obiect of our patience in the want of them and of our temperance in vsing them soberly when they abound but then not the vse of the things themselues but our obedience to the ordinance of God in vsing them for our necessitie and refraining as occasion serueth doth commend vs vnto God 33. Quest. Of righteousnes peace and ioy in the holy Ghost 1. But righteousnes now the Apostle sheweth wherein the kingdom of God consisteth he reckoneth not vp all those spirituall things wherein the kingdome of God standeth but giueth instance in some for the rest Hyper. Here 1. Chrysostome by iustice or righteousnes vnderstandeth vita virtutis studio commendata a life studious of vertue 2. Haymo the iustice of the next life where one shall not hurt an other 3. some that particular iustice which is to giue euery man his owne Gorrh. Perer. 4. some the iustice obtained by the death of Christ and giuen vnto those which beleeue Piscator 5. but it both comprehendeth the iustice of faith and the fruits thereof in our regeneration Martyr Pare so Lyranus iustitiam per fidem formatam iustice formed by faith 2. Peace 1. Haymo vnderstandeth the perfect peace which the Elect shall haue with God and his Angels in the next world 2. Chrysostome pacificus convictus cum fratre peaceable liuing with our brethren 3. but beside the externall peace it signifieth the inward peace of conscience betweene God and vs which is a speciall fruit of iustification by faith Rom. 5.1 beeing iustified by faith we are at peace with God 3. And ioy 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei the vnspeakable ioy by the sight of God in the next life 2. some gaudium de fraterna pace the ioy that springeth of brotherly peace gloss ordinar 3. gaudium de bonis spiritus sancti ioy arising of the gifts of the spirit in receiuing them thankfully Hugo 4. some referre it to the manner how the workes of iustice should be done that is prompte chearefully readily Perer. numer 17. 5. But this ioy is taken generally for the spirituall ioy which the faithfull haue in God which ariseth partly of the expectation and hope of the reward to come and of the present feeling of Gods fauour in Christ in the remission of sinnes Mart. and this ioy maketh the faithfull to be ioyous in tribulation as the Apostle saith Iam. 1. Count at exceeding ioy when ye fall into diuers tentations this ioy proceedeth partly ex spe futuri praemiij out of the hope of the reward to come partly ex dilectione Dei out of the loue of God for that which one loueth he reioyceth and delighteth in Tolet. 4. The Apostle addeth in the holy Ghost 1. to shew the author and efficient cause of those graces which is the spirit of God as S. Paul saith Galat. 5.22 The fruit of the spirit is loue ioy peace Pareus 2. as also to shew a difference betweene ciuill and worldly ioy and spirituall for concerning worldly ioy our blessed Sauiour faith Woe vnto you that now laugh for ye shall waile and lament Luk. 6.25 but of the other ioy he saith Your ioy shall no man take from you 3. he sheweth also the forme and manner of these good things that they are spirituall not carnall as consisting in meate and drinke and such outward things Quest. 34. Of these words he which in these things serueth Christ is acceptable to God c. v. 18. 1. The vulgar Latine readeth he which serueth in this that is in the spirit as Origen and Ambrose interpret but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these things and so translateth the Syrian interpreter and so also the sense is better to shew that the kingdome of God consisteth in righteousnesse peace and ioy because they which are exercised in these things are pleasing vnto God and they which please God shall enter into his kingdome the like saying the Apostle hath 1. Tim. 4.8 bodily exercise profiteth little but godlines is profitable to all things c. 2. In these things that is in righteousnesse peace and ioy better then by these things as Beza Martyr Erasmus for he sheweth the manner how we serue Christ not the cause Pareus 3. Serveth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing so that we see that distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service not to be perpetuall the first whereof the Papists take for that adoration which is peculiar to God the other to be that which may be yeelded vnto Saints 4. Here is no place for merite for the Apostle speaketh not here of externall workes but of internall wrought in vs by the spirit and so Lyranus well interpreteth he that serveth interius in mente inwardly in his mind therefore that is but a corrupt glosse of Gorrhā he that pleaseth God meretur regnum aeternum meriteth eternall life for he pleaseth God not by his owne merite but because he serueth Christ as Origen well saith qui servit Christo in quo complacuit Deus placet Deo he which serueth Christ in whom God is well pleased pleaseth God 5. Is accepted of men 1. That is but a curious distinction which the ordinarie glosse hath he pleaseth God secundum gaudium in respect of his ioy for God loueth a cherefull giuer and is accepted of men in respect of iustice and peace but in all these rather he that serueth Christ is approoued
about vnto Illyricum I haue replenished L. or fully preached B. fulfilled the Gospel Gr. fulfilled the preaching of the Gospel S. or the office of preaching Be. caused to abound G. the Gospell of Christ. 20 So putting my selfe forward endeauouring V. contending A. inforcing my selfe B. G. ambitiously seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. B. to preach the Gospel not where Christ was named least I should haue built on an others foundation 21 But as it is written to whom he was not spoken of they shall see him and they that heard not shall vnderstand 22 Therefore also haue I beene oft let to come vnto you 23 But now hauing no more place no more to doe B. in these quarters climates Gr. and hauing beene desirous to come vnto you many yeares agoe 24 When I shall take my iourney into Spaine I will come to you for I trust as I passe by in my iourney G. B. to see you and to be brought on my way thitherward by you after I haue beene somewhat filled with you that is your companie G. Be. 25 But now goe I to Hierusalem to Minister to the Saints 26 For it hath pleased them of Macedonia and Achaia to make a certaine cōmon gathering B. a distribution G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communiō or communication Gr. for the poore Saints which are at Hierusalem 27 It hath pleased them indeede and their debters are they for if the Gentiles haue partaked of their spirituall things they ought also in carnall things to minister vnto them 28 When I haue therefore performed this and haue sealed them this fruit I will go by you into Spaine 29 And I am sure when I come vnto you I shall come with the in the. Gr. aboundance of the blessing of the Gospel of Christ. blessing of Christ. L. 30 Also brethren I beseech you by our Lord Iesus Christ and for the loue of the spirit that you would striue with me helpe me B. L. by prayers to God for me 31 That I may be deliuered from the vnbeleeuers L. B. V. the disobedient G. B. S. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the first rather for he that beleeueth not is disobedient but disobdience hath not alwaies infidelitie accompaning it in Iudea and that my seruice which I haue to doe at Hierusalem may be accepted of the Saints 32 That I may come vnto you with ioy by the wil of God may with you be refreshed 33 Now the Lord of peace be with you all Amen 2. The Argument methode and parts THe Apostle in this chapter 1. finisheth his former exhortation to the strong to beare with them that are weake to vers 14. 2. the peroration or conclusion of the epistle followeth 1. The summe of the exhortation is propounded v. 1. then it is confirmed 1. from the end wherefore men haue receiued their gifts which is not to please or seeke themselues but one to seeke to edifie an other 2. an other argument is taken from the example of Christ and it is framed thus we must be like minded vnto Christ v. 5. and the end is expressed v. 6. But Christ did not seeke or please himselfe which is prooued first by a testimonie of Scripture v. 3. which is amplified by shewing the vse of the Scripture in generall which is for our learning v. 4. secondly he sheweth that Christ was not for himselfe but for vs by a distribution because he both was a Minister of circumcision to the Iewes v. 8. and he ministred also to the Gentiles that they might praise God for his mercie as he prooueth by 4. testimonies v. 10.11.12 and then he concludeth his exhortation with an heartie desire and wish v. 13. 2. In the peroration 1. he excuseth his writing vnto them v. 14. to v. 22. which he doth 1. by the end of his writing which was not to teach them whom he knew alreadie to be full of all goodnes v. 14. but to admonish them v. 15. 2. by his office which was to preach the Gospel vnto the Gentiles and therefore vnto them the antecedent namely his office and Apostleship he setteth forth 1. by the end to offer the Gentiles by their conuersion vnto God v. 16. 2. from the efficacie of his Apostleship in making the Gentiles obedient in word and deed v. 18. this efficacie he amplifieth 1. by the efficient the grace of Christ v. 17. 2. the helping causes signes and wonders v. 19. 3. by the circumstance of the place he had preached from Ierusalem to Illyricum v. 14. 4. from the difficultie he had preached Christ where they had not so much as heard of him v. 20. which he doth illustrate by the saying of Isaias 52.2 he maketh promise of his comming vnto them which hath beene hitherto letted and he giueth these reasons 1. because he had filled all those places with his preaching alreadie 2. and from his desire v. 23. 3. from the oportunitie of his iourney into Spaine v. 24. 4. then he preventeth and answeareth an obiection why he cannot ye◠come because he went to carrie the benevolence of Macedonia and Achaia to the poore Saints in Ierusalem which their benevolence he commendeth and setteth forth by the efficient cause their voluntarie contribution v. 26.2 ab aequo from the rule of equitie they were their debters in carnall things seeing they had receiued their spirituall v. 27. so he concludeth that when he had finished this service he would come vnto them v. 28. 5. he addeth another reason ab vtili from their profit he doubteth not but he shall come vnto them with abundance of blessing and therefore he will hasten his comming 3. Then he requesteth them to pray for him v. 30. shewing what they should pray for namely two things to be deliuered from the incredulous and refractorie Iewes and that his service may be accepted of the Saints v. 31. and why 1. from the end that he may come with ioy vnto them 2. because of his reciprocall prayer in praying for them v. 33. 3. The questions and doubts discussed Quest. 1. Of the argument and scope of this chapter in generall 1. Some thinke that the Apostle doth prosequute the same argument which was handled in the former chapter touching the vse of things indifferent which concerned Christian libertie as Haymo Tolet Martyr 2. Some make this difference that in the former chapter the Apostle shewed how the strong should behaue themselues toward the weake in declinatione mali in the declining of euill that is avoiding of offence now he teacheth them how to carie themselues in operatione boni in the working of that which is good in seeking the edifying one of an other Lyranus Gorrhan But that the Apostle did also before c. 14.19 let vs follow these ◠things c. whereby one may edifie an other 3. But the order and coherence rather is this the Apostle transfert ad thesin doth draw vnto a generall doctrine the particular rule before prescribed how the
〈◊〉 〈◊〉 〈◊〉 is not taken in that sense in Scripture but it signifieth to the face as Luk. 2.31 Mine eyes haue seene thy saluation which thou hast prepared before the face of all people so also Act. 3.13 Act. 25.16 and in diuers other places 2. Argum. Peter offended not against Pauls rule for before the Iewes came he did eate with the Gentiles of all meate according to the libertie of the Gospel but after the Iewes came he withdrew himselfe therein condescending to their infirmitie Ans. S. Peter did auoid the scandale of the Iewes sed maiore scandalo Gentium with a greater scandale of the Gentiles for he by his example did constraine them to doe like the Iewes as S. Paul saith Gal. 2.14 and therein was his error 3. Arg. Peter beeing an Apostle inspired with the spirit could not erre in a point of doctrine concerning the difference of meates especially seeing he had beene specially admonished and instructed herein by an oracle from heauen Act. 10. and therefore it is not like that he erred herein Ans. The antecedent is true that S. Peter erred not in a point of doctrine hauing therein the sufficient direction of the spirit but it followeth not that therefore he erred not in the practise of that doctrine Peter did not here deliuer any point of doctrine for the which he was reprooued but he erred in his example and practise as S. Paul likewise that euery where exhorteth vnto charitie and to take heede of strife and contention yet fayled in his practise when he fell out with Barnabas Act. 15.39 neither were the infirmities of the Apostles any disparagement to their doctrine as wicked Porphyrie obiected as it derogateth not to the hauenly treasure to be carried in earthly vessels 2. Cor. 4.7 4. Argum. If Paul had verily and in deede reprehended Peter he had beene the author of a great scandale in reproouing so great an Apostle for therein he should not haue condescended to the infirmitie of the Iewes and the Gentiles by this meanes might haue suspected Peters doctrine Ans. 1. It is no scandale to reprooue a great doctor of the Church it beeing done by authoritie as Paul was an Apostle as well as Peter and vpon necessarie cause as here there was daunger least by Peters example others should haue beene brought into the same dissimulation to be like the Iewes 2. S. Paul condescended so farre and so long to the infirmitie of the Iewes that they were not thereby confirmed in their error which was feared here 3. neither doth Paul reprooue Peter for his doctrine but for his practise therefore that was a needelesse feare of suspecting his doctrine by this occasion 5. Arg. Peter here doth none other thing then Paul did to condescend to the infirmitie of the Iewes as when he caused Timothie to be circumcised Ans. Paul did neuer constraine the Gentiles to Iudaize as though the observation of the ceremonies were necessarie to saluation for as he circumcised Timothie least he should offend the Iewes so he refused at an other time to circumcise Titus least he should confirme them in their error but Peter by his example did constraine the Gentiles to Iudaize thus Augustine Paulus non ideo Petrum emendavit Paul did not amend or correct Peter because he obserued the ceremonies of the Fathers sed quoniam Gentes cogebat Iudaizare tanquam ea saluti necessaria forent but because he constrained the Gentiles to Iudaize as though those things were necessarie to saluation itaque Petrus vere correctus c. therefore both Peter was truely reprooued and Paul vera narravit reporteth a truth 6. Hierome obiecteth the authoritie of Dydimus Origen Eusebius and others which were of his opinion Answ. Augustine setteth against these Cyrpian and Ambrose to whom may be added Tertullian who likewise held that Peter was in truth and iustly reprehended of Paul imo supra hos omnes Paulus ipse occurrit but aboue all these I esteeme S. Paul that affirmeth it to be so Contra. Now on the contrarie Augustine produceth these reasons to shew that S. Paul did in earnest and iustly reprooue S. Peter 1. The text is euident v. 11. Saint Paul saith I resisted him to his face for hee was to be blamed hee that Paul saith was too blame and worthie to be reprooued was so indeede 2. Dissimulation in matters concerning the iudgement of the necessitie and lawfulnes of a thing is an error worthie of reproofe but so did Peter dissemble making as though it were necessarie to hold a difference of meats as the Iewes did 3. Beside he by his example constrained the Gentiles to doe like the Iewes as though the obseruation of the ceremonies were necessarie 4. And further he did confirme the Iewes in their error of the necessarie obseruing and keeping the ceremonies in so much that Barnabas and other Iewes were brought into the same dissimulation 5. S. Paul saith further of Peter and the rest that they went not the right way to the truth of the Gospell and so Augustine concludeth si hoc fecit Petrus quod facere debuit mentitus est Paulus c. if Peter did that which he ought to doe then Paul lyed in saying that he saw they went not with a right foote to the truth of the Gospel Augustin epist. 8.9.12.15.19 Controv. 2. That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. v. 3. For Christ also would not please himselfe impious Socinus that most blasphemous heretike against the efficacie of Christs most holy passiō whereby he wrought our redemption will haue our Blessed Sauiour onely an exemplarie instructor by his doctrine and life not a saving Redeemer by his death whose wicked heresie see confuted before c. 5. Con. 6. Now least this wicked dogmatist and his sectaries might take occasion here to confirme their error it must be considered that Christ is not here onely set forth vnto vs as an example to follow both for his patience in bearing the rebukes of the wicked and of his zeale in taking the reproches and blasphemies against God his Father as vttered against himselfe but he is to be looked vpon as our Redeemer who hath taken vpon him our infirmities and satisfied for our sins committed against God which is the true meaning of these words v. 3. the rebukes of them which rebuke thee fell on mee as hath beene shewed before at large qu. 8. And this to be so that Christ is not onely an example vnto vs of godlines but our Redeemer and iustifier from our sinnes by dying and in his death satisfying for them to omit other places of Scripture which are infinite the Prophet Isay is a plentifull witnesse who in one short chapter the 53. prophecying of this our redemption by Christ in ten seuerall places by most effectuall words doth describe the same in this manner v. 4. he hath borne our infirmities and againe he hath caried our sorrowes
opinion examined that our sinnes are remitted onely by Christs death not for the the obedience and merit of his life Controversies vpon the 5. Chapter 1. contr Whether a good conscience and integritie of life be the cause of peace with God 2. contr Against invocation of Saints 3. contr Of the certaintie of salvation and of perseverance 4. contr That the tribulation of the Saints is not meritorius though it be said to worke patience 5. contr That we are not iustified by the inherent habite of charitie 6. contr Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them 7. contr Against other obiections of Socinus and other impugning the fruit and efficacie of Christs death in reconciling vs to God his Father 8. con That Christs death was a full satisfaction for our sins against Socinus his cauils 9. contr That Christs death was not onely satisfactorie but meritorious against Socinus Certaine controversies touching Originall sinne 10. cont That there is originall sinne in men by the corruption of nature against the opinion of the Hebrewes 11. contr That Adaws sinne is entred into his posteritie by propagation not imitation onely against the Pelagians 12. contr Of the manner how originall sinne is propagated against the Pelagians where it is disputed whether the soule be deriued from the Parents 13. contr Against the Pelagians and Papists that originall sinne is not quite taken away in Baptisme 14. contr What originall sinne is against the Romanists and some some others and specially against them which hold it to be Adams sinne imputed onely to his posteritie 15. contr That originall sinne is not onely the privation of originall iustice 16. contr Of the wicked heresie of Marcion and Valentinus with the blasphemous Manichees 17. cont That all sinnes are mortall and worthie of death by nature 18. contr That Henoch and Elias are not yet aliue in the bodie 19. contr The Virgin Marie conceiued in originall sinne 20. contr Againe meritts 21. contr That the punishment of originall sinne is euerlasting death 22. contr That Christs essentiall iustice is not infused into vs. 23. contr Against the Patrons of vniuersall grace 24. contr Against the Popish inherent iustice 25. contr That we are iustified both by the actiue and passiue obedience of Christ. 26. contr Against the Philosophers who placed righteousnes in their owne workes 27. contr Against the Manichees and Pelagians the one giuing too much the other too little to the lawe 28. contr Of the assurance of salvation 29. contr Of the diuerse kinds of grace against the Romanists Controversies out of the 6. Chapter 1. contr Against the administring of the Sacraments in an vnknowne tongue 2. contr Concerning inherent iustice 3. contr That the Sacrament of Baptisme doth not conferre grace by the outward worke 4. contr That Baptisme serueth as well for the remission of sinnes to come as of sinnes past 5. contr Whether in Baptisme our sinnes be cleane taken away 6. contr Of the baptisme of infants 7. contr Of the assurance of salvation 8. contr That Christ shall not die in the next world againe for those which were not healed here 9. contr Against the Sacrifice of the Masse 10. contr Concerning freewill 11. contr That concupiscence remaining in the regenerate is properly sinne 12. contr Whether a righteous man may fal into any mortall or deadly sinne 13. contr Against the Manichees 14. contr Concerning inherent iustice 15. contr Against the power of freewill in the fruits of righteousnesse 16. contr Whether all death is the wages of sinne 17. contr Against the distinction of veniall and mortall sinnes 18. contr That everlasting life cannot be merited by good workes Controversies vpon the 7. Chapter 1. contr Against Purgatorie 2. contr Of the lawfulnes of second marriage 3. contr Whether the marriage bond be indissoluable before the one partie be dead 4. contr That the disparitie of profession is no cause of the dissolution of marriage 5. contr Whether the bill of diuorce permitted to the Iewes did lawfully dissolue matrimonie vnder the Law 6. contr Against the workes of propitiation 7. contr Against the Heretikes which condemned the Lawe 8. contr That we are freed by grace from the strict and rigorous observation of the lawe 9. contr That concupiscence though it haue no deliberate consent of the will is sinne forbidden by the commandement 10. contr That the commandement thou shalt not lust is but one 11. contr Against freewill Controversies out of the 8. Chapter 1. contr That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation 2. controver That none are perfect in this life 3. controver That regeneration is not the cause that there is no condemnation to the faithfull 4. contr Against the Arrians and Eunomians concerning the dietie of the holy Ghost 5. contr Against the Pelagians that a man by nature cannot keepe and fulfill the lawe 6. contr The fulfilling of the lawe is not possible in this life no not to them which are in the state of grace 7. con That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 8. contr Against merits 9. contr Whether in this life one by faith may be sure of salvation 10. contr Against the invocation of Saints 11. contr That a strange tongue is not to be vsed in the seruice of God 12. contr That euerlasting glorie cannot be merited 13. contr That hope iustifieth not 14. contr Whether hope relie vpon the merit of our workes 15. contr Against the naturall power and integritie of mans will 16. contr That predestination dependeth not vpon the foresight of faith or good workes 17. contr Against the opinion of Ambrosius Catharinus concerning predestination 18. contr That election is certaine and infallible of grace without merit and of some selected not generally of all 19. contr That the elect cannot full away from the grace and fauour of God and be wholly giuen ouer vnto sinne 20. contr Whether a reprobate may haue the grace of God and true iustice 21. contr That the elect by faith may be assured of euerlasting salvation Controversies out of the 9. Chapter 1. contr That succession of Bishops is no sure note of the Church of Christ. 2. contr Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. ver 3. contr Against the prophane and impious collections of Eniedinus and Socinus late heretikes 4. contr That the water in baptisme doth not sanctifie or giue grace 5. contr Against the vaine observation of Astrologers in casting of nativities 6. contr That the soules had no beeing in a former life before they came into the body 7. contr Whether the foresight of faith or workes be the cause of election 8. contr That not onely election vnto grace but vnto glorie also is onely of the good will of God 9. contr That the Apostle treateth as well of