signifieth of it selfe to evangelize that is so bring good tidings so that the other word ãâã ãâã ãâã ãâã ãâã good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing ãâã ãâã ãâã ãâã ãâã which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abuÌdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
to make request by the merit and efficacie of his death and the continuall demostration of his loue to this purpose Chrysostome though it must be confessed that Christ beeing God and man otherwise maketh intercession for vs then either God the father or the holy spirit which tooke not our ââure vpon them 4. that Christ vseth no formall or interstinct prayers it is euident by that place Ioh. 11.41 Howbeit thou hearest me alwayes but because of the people that stood by I said it that they may beleeue that thou hast sent me hence two reasons may be gathered that if Christ pray he alwayes prayeth he alwaies is heard his intercession then is his continuall will and desire which is heard Christ spake in his prayer that others hearing might beleeue but now there is no such cause in heauen therefore nowe no such occasion is of formall and distinct prayers 5. Tolets argument is nothing for the Saints now make no formall prayers in heauen but by their voices and desires Reuel 6.9 the soules vnder the altar crie vnto God and Christ is a Priest for euer after the order of Milchisedech in that the fruits of his passion and mediation continue for euer though such distinct and and formall prayers be ãâã powred out Quest. 54. Whether Christs intercession and interpellation for vs do extenuate the merit of his death 1. Obiect This doubt may be mooued because that seemeth not to be of sufficient merit which needeth a further supply now if Christs mediation for vs be a supply vnto his death and passion then was not that alone sufficient Answ. 1. The intercession of Christ is not to merit our redemption which is purchased by his death but to apply vnto vs ratifie and confirme our saluation merited by Christs death so that the worke of our redemption is perfited by Christs death and in respect of the worke it selfe nothing can be added but on our part because we are weake and doe often fall into sinne our saluation had neede continually to be confirmed and applyed vnto vs to which ende Christs mediation helpeth 2. like as other meanes as the hearing of the word prayer the receiuing of the Sacraments doe not argue any imperfection and insufficiencie in the worke of our redemption but in vs that haue neede of such helpes and supplyes whereby Christs death is applyed 3. And whereas Christs mediation is grounded vpon the merit of his death and passion it is so farre from detracting to the merit thereof that it rather amplyfieth and setteth forth the dignitie of it Quest. 55. What charitie the Apostle speaketh of from which nothing can separate vs. 1. Chrysostome Oecumen Theophyl Origen and most of the Greeke and Latine exposition as Augustine Aâb do vnderstand this of the actiue loue which we beare toward God but it is better referred vnto the passiue loue wherewith we are beloued of God for 1. this is more agreeable to the Apostles scope who hitherto hath vrged the loue and mercie of God toward vs in our predestination vocation iustification in giuing his owne Sonne for vs Mat. 2. the Apostle so expoundeth himselfe v. 39. the loue of God which is in Christ Iesus Gryn so also is it taken c. 5.5 the loue of God is shed abroad in our hearts by the Holy Ghost ãâã 3. and our loue toward God sepenumero fluctuas doth oftentimes waver and sadeth in it as in Dauid 2. Sam. 11.4 and so it were a verie vnstable foundation for vs to stay vpon ãâã The Apostles meaning then is that no kind of trouble or affliction which the world taketh to be signes of Gods anger can yet separate vs from the loue of God and make vs lesse beloued of him 2. Then the Apostle rehearseth sixe seuerall kinds of affliction which are incident to the children of God the vulgar Latine numbreth seuen adding one more namely persecution which is not in the originall Lyranus sorteth them into this order these passions and sufferings of the Saints are either death it selfe signified by the sword or dispositions to death either nearer or more remote and further off the nearer are either in respect of the thing ââ danger or in the apprehension thereof anguish the more remote are either in substractione necessarij in the subtracting of necessarie things as of food in famine of rayment in nakednesse or in illatione nocumenti in the offring and bringing in of some hurt as in tribulation But the sorting out of these into their seuerall places doth invert the order wherein the Apostle hath placed them which it is safest to followe 3. The Syrian translator readeth for vs who shall separate me which reading Beza seemeth to approoue because thereby the Apostle sheweth how euerie one should make particular application of his faith to himselfe and the Apostle was not so secure of other mens faith as so to pronounce of them But the Greeke text is more authenticall which readeth vs and Osiander verie well obserueth thereupon that the Apostle speaketh not of his owne person alone but of all the faithfull in generall to shewe this certaintie of saluation to belong vnto all that beleeue Quest. 56. Of these words v. 36. For thy sake are we killed all the day long 1. Calvin observeth and P. Martyr noteth the same that the 44. Psalme from whence this testimonie is alleadged describeth rather the persecution of the Church of God vnder Antiochus then vnder the Chaldeans for they were carried into captiuitie and afflicted by the Chaldeans for their idolatrie but vnder Antiochus they suffred for giuing testimonie to the lawe and therefore it is said for thy sake are we killed c. 2. For thy sake Simply to be killed or put to death is not commendable but it is the cause which maketh the suffrings of the Martyrs glorious and honourable and there are three things requisite in true Martyrdome first the cause they must suffer for Christs sake Matth. 5.11 then their person that they be righteous and innocent men of integritie not offenders and euill liuers for then they cannot suffer for righteousnesse sake Matth. 5.10 lastly the ende must be considered that they doe it not for vaine glorie but in loue to God and his Church as the Apostle saith If I giue my bodie to be burned and haue no loue it profiteth me nothing Martyr 3. All the day 1. Chrysostome referreth it to the minde which is alwayes readie and prepared to suffer for Christ. 2. Origen omni vitae tempore all the time of the life so also Haymo iugiter continually Pellican sine intermissione without intermission Pareus 3. Pet. Martyr vnderstandeth it of the continuall expectation of death in the time of persecution so also M. Calvin 4. Osiander applyeth it to the number of those which are persecuted to death the tyrants are not content with the death of some few sed grassantur in quam plurimos they rage against many 5. Gryneus vnderstandeth by all the day
the other he ordained but he hateth the third that is sinne which he made not like as a iudge condemning a theefe neither hateth his person nor the punishment which is according to iustice but the crime of thesâ c. vpon this answer insisteth Pererius and before him Haymo non edit naturam quam fecit sed peccatum quod non fecit he hated not the nature which he made but the sinne which he made not so aso Gorrhan and the ordinarie gloss he hated nothing in Esau nisi originale peccatum but his originall sinne c. But the Apostle here speaketh of an hatred before Esau had done any euill and before the fight thereof 3. Neither doth it satisfie to say it is spoken comparatiuely Esau was hated that is lesse beloued as a man is bid to hate father and mother to cleaue to his wife that is loue them lesse then his wife for the Apostle calleth them the vessels of wrath afterward whom he is here said to hate therefore such are not beloued at all 4. This then is the solution hatred in God signifieth three things 1. the negation and deniall of his loue and of this degree of hatred sinne is not the cause but the will of God that electeth whom he will and refuseth whom he pleaseth thus God hateth Esau and all the reprobate 2. the decree of punishment and this proceedeth from the foresight of sinne and thus God is said to haue the wicked 3. it signifieth the anger of God and his abhorring of that which he hateth and thus God is said to hate iniquitte and of this hatred is that saying to be vnderstood thou hatest nothing that thou hast made for God in this sense hateth not his creatures but sinne in them Pareus dub 11. Quest. 15. Of the meaning of these words I will haue mercie on whom I will haue mercie 1. Origen and Heirome epist. ad Heath qu. 10. doe thinke that this is an obiection made by some as it were contradicting the Apostle But this is the Apostles answer rather to the former obiection is their iniquitie with God that he should elect one and reiect an other both of them beeing in the same state and condition to the which the Apostle maketh answer God forbid and giueth a reason of his answer here out of the Scripture 2. Chrysostome thinketh whom Theophylact followeth that by this sentence the Apostle staieth mans curiositie from requiring the cause why some are elected some are refused which is best knowne vnto God as the Lord answeared Moses who was desirous to know why all of the Israelites beeing guiltie of the same sinne in worshipping the golden calfe yet were not alike punished to whom the Lord answeareth thus in effect non est tuum scire Moses c. Moses it belongeth not to thee to know who are worthy of my mercie c. But in this sense there were small coherence in the Apostles speach for then there should be no answer made vnto the former obiection which the Apostle remooueth here Tolet annot 22. neither was this sentence vttered vpon any such occasion concerning the punishing of sinne of the Israelites and sparing of others but whereas Moses had made request to see Gods glorie and the Lord had granted him to see his backer partes and so in part yeelded vnto his request then this is added as a reason thereof I will haue mercie Mar. 3. Ambrose is farre wide who maketh this the sense of these words I will haue mercie on him on whom I will haue mercie that is quem praescivi whom I foresaw like after his error to returne vnto me so the ord gloss cui praescio misericordiam whom I foresaw mercie is to be shewed vpon the like glosse Thomas maketh mention of in his Commentarie I will haue mercie on him quem dignum praenonero misericordia whome I foresaw to be worthy of mercie But this is not agreeable to the Apostles minde 1. there had beene no occasion of any such obiection if the cause were in the foresight of mens worthines why some are elected and not others for then there had beene no shew of iniustice at all in God the reason had beene plaine Tolet annot 22. 2. this to giue vnto those which are worthie respicit iustitiam Dei respecteth the iustice of God whereas the Apostle here referreth all vnto Gods mercie Martyr 3. neither can that be a cause of election which is an effect thereof for to beleeue and to be obedient are effects of election then the foresight thereof cannot be the cause Pere dsiput 7. err 39. 4. Neither is this onely an Hebrew phraise signifying the same thing as Tolet ibid. as the Hebrewes for more vehemencie sake doe expresse the same thing by an emphaticall repetition neither yet are these words so curiously to be distinguished with Anselme as to referre theÌ to Gods mercy in calling in beleeuing in working that whom he sheweth mercy vpon in calling he will shew further mercie in giuing grace to beleeue and whom he giueth grace vnto beleeue they shall haue grace also to worke by their faith Lyranus and Pererius vnderstand the three degrees of Gods mercie in predestinating in giuing present grace and glorie to come and so make this the sense I will haue mercie in giuing grace to him on whom I haue mercie in electing him and to whom I giue finall grace I will shew mercie in giuing him future glorie Iunius much differeth not I will haue mercie ex facto in fact and indeed vpon whom I haue mercie decreto in my decree of election parallel 11. But Pareus better sheweth the reason of the ingemination and repeating of these words to shew 1. this mercie gratuitam to be franke and free and that there can be no reason or cause yeilded why God sheweth mercie but his owne gracious inclination to mercie 2. arbitrariam that it is arbritarie depending onely vpon the will of God 3. constantem that it is constant and immutable where he sheweth mercie he will haue mercie to the end 4. immensam this mercie is infinite and without measure not onely in bestowing one grace but many 5. Further it is to be obserued that thought the same word to haue mercie be reteined both in the Greeke translation of the Septuagint and in the latine in both partes of the sentence yet in the Hebrew there are two words the one in the former clause of the sentence canan which signifieth to shew grace and fauour the other in the latter part is racham to shew bowels of compassion and beside the Septuagint doe put the verbe in the present-tense in the latter part of both the clauses whereas in the originall the same tense and time is kept in both but this is no great difference the sense still notwithstanding remaineth the same 6. This then is the Apostles meaning whereas it was obiected that if God elect some and not others their case beeing the same the Lord
hath appointed as Ier. 51.11 God is said to haue raised vp the spirit of the King of the Medes against Babel and yet it is certaine that they sinned in this action which God stirred them vp vnto for God stirred them vp to one end to be ministers of his iudgements vpon that wicked nation but they therein satisfied onely their owne cruell and couetous mind as Isai 10.5 the Lord saith concerning Ashur I will giue him a charge against the people of my wrath c. but he thinketh not so they considered not wherefore the Lord ãâã them as the end of his wrath 4. Lastly the end must be considered wherefore God raised vp Pharaoh to a most holy and iust end for the setting forth of his glorie as the wise man saith Prov. 16.4 The Lord hath made all things for his owne sake yea euen the wicked against the day of euill In these foresaid respects God is said to haue raised vp and ordained Pharaoh without any touch of iniustice at all Quest. 18. How the Lord is said to harden whom he will v. 18. 1. Origen thinketh that this sentence is part of an obiection propounded in the person of some other and so also Chrysostome But it appeareth to be the Apostles owne assertion both by the note of illation therefore he hath mercie c. and because the obiection followeth in the next words v. 19. thou wilt say vnto me then which sheweth this to be no part of the obiection Beza Gryneus 2. Some thinke that God hardneth by permission onely as Oecumen indurat i. durâââ esse permittit he hardeneth that is suffereth and permitteth to be hardened so also Bellarmine permittit eos male agere he permitteth them to doe euill But this permission doth suppose God either otiosum vel invitum either to be idle and negligent or against his will to suffer things so it will cast vpon God either an imputation of negligence or indulgence as Heli permitted his sonnes to sinne or of impotencie in permitting things which he cannot hinder therefore this deuise of bare permission doth not satisfie 3. Nor yet did God harden him per patientiam by his patience in sparing to punish him Origen dilatione poenae by deferring of his punishment Basil in Oecumen for in this sense Pharaoh rather hardened his owne heart in abusing Gods longsuffering as the Apostle speaketh of those which through their hardnesse of heart despise the bountifulnesse of God Rom. 2.42 God cannot be said this way to harden it 4. Hierome thinketh that God doth harden the vessels of wrath and malââfieth the vessels of mercie causis praecedentibus vpon causes proceeding or going before because some beleeued in Christ some beleeued not Hierome epist. 150. resp ad qu. 10. But Pererius refuseth this opinion and vpon good ground because he maketh the wills and dispositions of men to be the first cause why God sheweth mercie on some and hardeneth others as the same heate of the Sunne mollifieth the wax and hardneth the clay whereas the Apostle soli voluntati diuinae aperte assignat doth manifestly assigne the cause to the onely will of God Pere disput 10. numer 55. 5. And farre be it from any to thinke that God is the proper efficient cause of the hardening of mans heart which is the worke of Sathan as Pererius slaundereth Calvin to say Deum causam esse efficientem indurationis that God is the efficient cause of the hardening of the heart c. And thus he challenging Calvin because he saith that this word to burden in Scripture signifieth not onely permission sed diuinae irae actionem but an action of the diuine wrath which is most true but yet as the hardning and hardnesse of the heart is sinne the Lord hath nothing to doe with it 6. Pererius thinketh that by hardening here we may vnderstand ipsam reprobationis originem the verie beginning of reprobation that is the will and purpose of God non miserandi not to shew mercie But hardening of the heart is an effect or consequence rather of reprobation then reprobation it selfe and thus he will make God the proper cause of this induration and hardening which he charged Calvin with before 7. To vnderstand therefore how God is said to harden the heart it must be considered that there are two degrees thereof desertio induritae the leauing and forsaking of men in their hardnes of heart which is either non apponendo vel subtrahendo gratiam in not giuing or in subtracting his grace as Augustine saith he hardeneth not impertiendo malitiam sed non impertiendo gratiam not by imparting malice but by not imparting his mercie and grace epistol 105. ad Sixtumi non quia irrogatur aliquod quo fit homo deterior sed quo ferrer melior non irrogatur not because any thing is irrogated to make man worse but nothing is irrogated to make him better âlib 1. ad Simplici qu. 2. and he likeneth it to the freezing and congealing of the water by the absence of the Sunne which is done non impretiendo frigiditatem sed non apponendo calorem not by imparting coldnesse but in not putting to heat The other degree in hardening is inflictio grautoris duritiae the inflicting of a greater blindnesse and hardnes of heart which is done three wayes either immediately by God himselfe or mediately by Sathan or by themselues that are hardened and so we reade in Exodus that God is said 8. times to haue hardened Pharaohs heart and thrice Pharaoh hardened his owne heart and fiue times his heart is said simply to be hardened Pareus First God inflicteth the hardnesse of heart as a punishment when either inwardly he giueth them vp to their owne desires not onely in denying vnto them necessarie graces but so working by his invisible power that their corrupt wills are more and more hardened as it is said Reuel 22.11 He that is filthie let him be filthie still hardnesse then of heart as it is a punishment of former sinnes is iustly inflicted by God as Augustine saith prioribus meritia c. hoc redditum est Pharaoni vt cor eius induraretur this was giuen as a iust recompence to Pharaohs former euill merits in afflicting the people of God that his heart was hardened c. As hardnesse of heart is a punishment of former sinnes so it is of God And God by his immediate power hardeneth the heart two wayes 1. the generall facultio whereby euerie one mooueth and willeth this or that is of God Luther vseth this similitude as Pet. Martyr alleadgeth him like as the rider that forceth a lame and halting horse is the cause of his going but his halting pase proceedeth from the lamenesse of the horse so God hardeneth as the generall moouer but the euillnes of the action proceedeth from the corruption of man 2. But more then this God doth by a more speciall prouidence so ouerrule euen the hearts of wicked men that they are ordered
it would haue giuen offence to the Gentiles if it had beene refused and though neither S. Matthew nor S. Luke doe directly make God the author yet it is sufficient that S. Iohn in his Gospell so alleadgeth that place which small difference betweene them teacheth vs that we should compare one Scripture with an other and interpret one by an other and thus much if not too much of their opinion that would vtterly exclude God from beeing any cause at all of the hardening of the heart 2. A second opinion is of them which ascribe somewhat vnto God herein but not much as Chrysostome saith that this word he gaue non operationem Dei sed concessionem significat doth not signifie an operation of God but a concession onely so Theophylact he gaue that is permisit he suffered them to be hardened likewise the enterlin gloss he gaue them the spirit of compunction that is permisit habere he permitted them to haue c. But to doe a thing is more then to suffer and it is a violent interpretation to giue that is to suffer to be giuen beside he that suffreth a thing to be done which is in his power to hinder is accessarie to the doing of it so that in allowing vnto God permission onely they either will make God an idle beholder and no doer or they will make him accessarie and consenting an euill Origen much better answeareth this question how it may be said de bono Deo of the good God that he should giue Israel eyes not to see and eares not to heare vide ne haec âigis sit retributio merces incredulitatis see saith he if this be not rather a reward of their incredulitie so hardnes of heart as it is a punishment may well proceed from God not as a sufferer and permitter onely but as an agent and doer 3. Some as these doe extenuate the power of to God too much and so doe ascribe too much vnto God in making him the principall cause of hardening of mens hearts which must needes followe as the fruits and effects of their reprobation which God absolutely decreed without any respect vnto their works True it is that they which hold the absolute decree of reprobation must needs make God a proper and principall cause of the hardening of the heart seeing their reprobation is the beginning and originall of their rebellion obstinacie and forsaking of God but that God reiecteth none but for sinne nor decreeth none to be damned without relation to their sinne is before at large handled c. 9. contr 10. whether I referre the reader at this time that place of the Prophet perditio tua ex te Israel âây perdition is of thy selfe O Israel onely may suffice to cleare God from beeing either the proper or principall cause of hardnesse of heart 4. Others doe discharge God altogether and make the deuill only the author and cause of the blindnesse of the heart according to that saying 2. Cor. 4.4 in whom the God of this world hath blinded the minds this place was much vrged both by the Arrians who would prooue by this place that Christ is no other wise God then as this name is giuen vnto creatures in Scripture as here vnto the devill as also by the Manichees who held that there were two beginnings and two Princes or Gods one of good the other of evill Hereupon some of the fathers to take away all aduantage from these heretikes as Hilarie Augustine Chrysost. Ambrose did expound this place of the true God making this the sense in whome God hath blinded the minds that is of the infidels of this world But 1. here the words are euidently transposed for in the originall thus the words stand the God of this world 2. And the Arrians with the Manichees may be otherwise answeared then by declining the right sense of this place for though Sathan be here vnderstood he is not said simply to be God but with an addition God of the world whereas Christ is simply called God Rom. 9.5 Who is God ouer all blessed for euer and so are the Arrians answeared And to the Manichees we say that the deuill is called the God and Prince of the world not as though the kingdome were deuided with him but we graunt that a principalitie is committed vnto him yet as Gods Minister that he can goe no further then the Lord permitteth and therefore he is called the euill spirit of the Lord which came vpon Saul 1. Sam. 16.14 because the Lord vseth him as his messenger and minister of his iudgements Yet this place beeing vnderstood of Sathan maketh not him the onely cause of the blindnes and hardnes of heart though he be a principall doer in it for here the Apostle saith that God gaue them the spirit of slumber 5. Nor yet is man onely the cause of his owne hardening and blindnesse as the ordinar gloss saith excââati sunt quia nolucrunt credere they were blinded because they would not beleeue for their blindnesse was the cause of their vnbeleefe as the Apostle here sheweth that the Iewes beleeued not because they were blinded Mart. and Gorrhan here distinguisheth well that there are two kinds of cecitie or blindnes there is caecitas culpa poenae a blindnes which is a fault and a blindnes which is a punishment the first is the cause of infidelitie and infidelitie causeth the second that is a man is first blind which is the cause he beleeueth not and then as a reward of their infidelitie they are more blinded still wherefore though the corruption of mans heart be a cause of his owne blindnes and hardnesse of heart yet there is some other cause beside 6. Wherefore to the hardening and blinding of the heart these three concurre mans owne corruption as the first and nearest cause Sathan as the instigator and temper God as a iust Iudge the Scripture maketh all these the causes God is said to harden Pharaohs heart and Sathan also blindeth the minds of the infidels 2. Cor. 4.4 and Pharaoh hardened his owne heart Exod. 9.34 the corruption of mans heart is as the coale that sendeth forth sparkes Iob. 5.7 the deuill bloweth and stirreth the coales and kindleth the fire God he smiteth as it were on the anvile and frameth and disposeth euerie thing to his owne will so God hath a stroke in the hardening of the heart not by permission onely neither in making a soft heart hard but both in leauing man beeing blind by nature to his owne will and in withdrawing his grace and giuing him ouer as a iust Iudge to the malice of Sathan to be further hardened and so God is the author of the hardening of mans heart not as it is a sinne but as it is a punishment of sinne and thus and no otherwise doe Protestants maintaine God to be an agent and worker in these actions and therefore that is a meere slaunder of Stapleton that Calvin should hold Deum
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 ãâã ãâã ãâã ãâã ãâã signifieth both incredulitie and contumacie or disobedience beeing deriued of the word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
vnsound opinion 1. Bellarmine thus reasoneth that the Apostles did reach the Church at the first without Scriptures therefore they are not simply necessarie but onely for the greater profit of the Church like as an horse is necessarie for ones iourney for his more speedie trauaile but not simply necessarie because he may go a foot Bellar. l. 4. de verb. c. 4. Contra. 1. True it is that the writing of the Scriptures are not simply necessarie in respect of God for he by his absolute power could find a way to teach his Church otherwise but in respect of Gods ordinance which hath appointed the Scriptures for edifying of his Church they are necessarie as bread is necessarie for mans sustentation though God can nourish and maintaine life without bread 2. It is not true that the Apostles did teach without Scriptures for they had the prophetical writings first and afterward their owne and while the Apostles themselues were liuing and present the writing of the Gospel was not so necessarie as afterward 3. The writing then of the Gospel was necessarie 1. both in respect of that age present for the preuenting and stay of heresies which might be more strongely resisted and gainesayed by an euident and extant rule of faith 2. in regard of those Churches to whom the Apostles preached not by liuely voice it was necessarie that they should haue some perfect direction by writing 3. and that the ages also to come might haue a rule of their faith Arg. 2. The Church may as well now be instructed without the Scriptures as it was for the space of 2000. yeares before the lawe was written Bellar. ibid. Contra. 1. In the first age of the world the light of nature was not so much obscured as afterward when the law was written and therefore the argument followeth not the Scriptures were not necessarie then therefore not now 2. because the old world wanted the Scriptures to direct them that was the cause why they were giuen ouer generally to all kind of prophanenesse and therefore to preuent the like mischiefe afterward the Lord thought good to giue his written word to his Church Argum. 3. The Apostles did preach much more then they did write and many things they deliuered to the Church by tradition so that not the Scriptures by themselues are a totall rule and direction of the faith but partiall together with the traditions and ordinances of the Church Contra. 1. The Apostles did indeed speake more then they did or could write but yet they preached the same things and deliuered no other precepts concerning faith and manners but the same which they committed to writing 2. many things concerning orders and especially in particular Churches the Apostles left by tradition but no other precepts and rules of faith then they had written 3. The Scriptures are no partiall but a totall and perfect rule of faith for mensura adaequata esse debet mensurate the measure must be equall vnto that which is measured it must neither be longer nor shorter if then the Scripture should come short of faith it were no perfect rule nay it were no rule at all Pareus Now on the contrarie that the Scriptures are necessarie thus it is made plaine 1. From the author the Prophets and Apostles did write by the instinct of the spirit but the spirit mooueth not to any vnnecessarie or superfluous worke 2. from the office of the Apostles which was to teach all nations Matth 28.19 which seeing they could not doe in their owne persons it was necessarie that they should preach vnto them by their writings 3. from the ende and vse of the Scriptures 1. whether for instruction in doctrine for all Scriptures are written for our learning Rom. 15.4 or direction vnto vertuous liuing or decision of Questions and confuting of errors it was necessarie that the Scriptures should be writen to these vses as the Apostle sheweth 1. Timoth. 3.16 that the man of God may be perfect The Scriptures then were necessarie to be extant for the aforesaid purposes in so much that the Apostle saith if any Angel from heauen doe preach any other Gospel c. let him be accursed whereupon Chrysostome saith Paulus etiam Angelis de coelo descendentibus proponit Scripturas Paul euen propoundeth the Scriptures to the Angels descending from heauen in Galat. c. 1. 6. Morall observations 1. Observ. Of the happinesse of these times vnder the Gospel in comparison of the former times vnder the Lawe In that the Lord hath clearely manifested and opened vnto his Church by Iesus Christ the high mysteries which lay hid before therein appeareth the singular loue of God to his Church and the great preheminence which the faithfull now haue in comparison of the people of God vnder the Law as our Sauiour saith vnto his Apostles Blessed are your eyes for they see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things which you see and could not see them c. Matth. 13.16 17. the vse hereof is to stirre vs vp vnto thankefulnesse vnto God for this so great mercie shewed vnto his Church 2. Observ. The dangerous estate of those which are found to be contemners of the Gospel and Newe Lawe The greater light is reuealed and the more knowledge that men haue the greater obedience doth God looke for at their hand disobedience then now vnto the Gospel of truth is so much more greiuous then was transgression vnder the law as the times of light and knowledge in brightnesse exceede the dayes of ignorance and blindnesse thus the Apostle reasoneth the night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Rom. 13.12 So also Hebr. 2.2 the Apostle saith if the word spoken by Angels was stedfast and euerie transgression c. receiued a iust recompence of reward how much more if we neglect so great saluation c. More special obseruations vpon the whole Epistle 1. The Argument and Methode of S. Pauls epistles in generall and specially of this Epistle 1. Nicephorus lib. 2. c. 34. maketh the end and scope of Saint Paules Epistles to consist in these two things 1. that the Apostle what he preached beeing present he committed to writing to put them in memorie when he was absent 2. And that which he did more obscurely deliuer by word of mouth or passed ouer in silence he did in his writings handle and set forth more fully and plainely But the Apostle had diuerse other occasions offred him in his epistles then fell out in his sermons and therefore it is to be thought that although his sermons and writings agreed in the substance of doctrine yet he as occasion did mooue him in his epistles otherwise handleth matters then he did in his preaching 2. His Epistles then may be reduced to these fiue kinds 1. Some belong vnto doctrine wherein he layeth
word 2. Cor. 13.7 though we be as reprobates that is in mans iudgement In the other place he speaketh of the full possession of the inheritance not of the perfect assurance 2. the epistle to the Philippians was written after that to the Romanes as hath beene shewed therefore it is impertinently alleadged to prooue greater perfection to haue beene in the Apostle when he writte to the Romanes then when he indited the epistle to the Philippians 3. The same assurance of saluation which S. Paul professeth Rom. 8. he sheweth also 2. Cor. 2.9 the things which eye hath not seene c. which God hath prepared for those that loue him But God hath reuealed them vnto vs by his spirit c. Here the Apostle in saying vs perswaded himselfe to be one of those to whom these things were reuealed and prepared 2. But Chrysostome better sheweth the reason why it is profitable to distinguish of the time of the writing of these epistles because the Apostle handleth the same things diuersely treating of circumcision and other Ceremonies for to the Romanes he saith concerning such things c. 14. him that is weake in the faith receiue vnto you But to the Galatians he writeth more sharpely c. 5.2 If ye be circumcised Christ shall profit you nothing and to the Colossians he calleth them the ordinances of the world the commandements and doctrines of men Coloss. 2.20.22 the reason of which difference Chrysostome alleadgeth to be this quia principio condescendere oportuit successu temporis non item because in the beginning the Apostle was to condiscend and yeelde somewhat but not so afterward like as physitians and schoolemasters doe more gently and tenderly vse their patients and young schollers at the first then afterward Quest. 19. Of the order of placing the Epistles and why this to the Romanes is set first 1. Athanasius in Synops. placeth the 7. canonicall epistles before S. Pauls which are foureteene in all and of them the epistle to the Hebrewes he maketh the tenth next before the epistles to Timothie Luther setteth the epistle to the Hebrewes after S. Iohns epistles and diuideth it from S. Pauls Tertullian lib. 5. cont Marcionem placeth them in this order the epistles to the Galatians Corinthians Romanes Thessalonians Ephesians Colossians Philippians But the best order is that which is vsually receiued to the Romanes Corinthians Galatians Ephesians Philippians Colossians Thessalonians to Timothie Titus Philemon to the Hebrewes 2. And why the epistle to the Romanes is prefixed before the rest the reasons are these 1. not for that it was the first in time for the contrarie is shewed before 2. nor so much for the prolixitie and largenes thereof as the prophesie of I say in that behalfe is set first Pareus 3. or for the dignitie of that nation because the Romanes were chiefe Lords of the world Aretius for this had beene but a temporall respect 4. or for the dignitie and excellencie of the Romane Church for he giueth the preheminence to the Iewes whom he calleth the oliue tree and the Gentiles the banches of the wilde oliue tree c. 11.5 But the chiefe reason was because of the excellent matter this epistle treateth of that principall question of iustification by faith which is handled also in the epistle to the Galatians but here more at large and of the chiefe questions beside of Christian religion as of the workes of nature c. 1.2 the force of the lawe c. 7. the fruites of iustifying faith c. 5. of election and reprobation c. 9. of the calling of the Gentiles and the reiection of the Iewes c. 11. of the diuersitie of gifts c. 12. of the dutie towards Magistrates c. 12. of the vse of indifferent things c. 14.15 so that this epistle is as a catechisme and introduction to Christian religion and therefore is worthily set before the rest Aretius Pareus Quest. 20. Vnto whom this epistle to the Romanes was written and from whence 1. It was not written generally to the whole Romane state for the Emperor of Rome with his Princes ministers and officers were persecutors of the Church of God but it was directed to those among the Romanes whether of that nation or strangers both Iewes and Gentiles that had imbraced the Gospell of Christ Aretius Faius As now in the Romane papall state we doubt not but there are many which professe the gospell of Christ and are members of the true Church 2. And although this epistle were personally directed to the Romanes yet it entreateth of the common faith which concerneth the whole Church of God and to the vse thereof is generall and that which was written vnto them is written vnto vs. As that which our Blessed Sauiour said vnto his Apostles he said vnto all Mark 13.37 So that which the Apostles did write to some speciall Churches they did write vnto all Gryneus 3. This epistle was written from Corinthus as not onely the subscription sheweth both in the Greek and Syriake but Origen beside doth collect so much by these three arguments out of the text it selfe 1. It was sent by Phebe a seruant of the Church of Cenchrea Rom. 16.1 which Cenchrea is neere vnto Corinth yea portus ipse Corinthe the verie hauen of Corinth 2. he saith Gaius mine host and of the whole Church saluteth you c. 16.23 which Gaius dwelt at Corinth as the Apostle saith 1. Cor. 1.14 I baptized none of you but Crispus and Gains 3. he addeth further Erastus the chamberlaine of the citie saluteth you which Erastus is the same whom Paul left at Corinth 2. Timoth. 4.20 Quest. 21. Of the excellencie and worthines of this epistle Three things doe commend this epistle 1. the matter 2. the forme 3. the kind and methode 1. Concerning the matter it containeth the chiefe articles and most waightie points of the Christian faith as is partly shewed before qu. 6. Origen further setteth it forth thus multa de lege Mosis connectuntur c. many things are knit together in this epistle as of the lawe of Moses of the calling of the Gentiles of Israel which is according to the flesh and of Israel not according to the flesh of the circumcision of the heart and of the flesh of the spirituall lawe and the lawe of the letter of the Lawe of the members and the lawe of the mind of the lawe of sinne of the inward and outward man to this purpose Origen praefat in epistol ad Romanos 2. The forme and methode of this epistle is most exact consisting of the definition of that which is handled and the tractation and explication thereof for the most perfect and artificiall Methode is that which beginneth with the definition as the Apostle sheweth what the Gospel is it is the power of God to saluation to euerie one that beleeueth c. 1. v. 16. in the which definition are expressed all the causes thereof the efficient and author God the ende saluation the materiall cause Christ Iesus the formall faith and
the last place according to the originall with reference as is said before 5 By whome we haue receiued grace and Apostleship for obedience to the faith that obedience might be giuen to the faith B. G. among all the Gentiles for his name that they may obey the faith of his name T. in his name among all heathen B.G. 6 Among whome ye are also the called of Iesus Christ the called in Iesus Christ. T. 7 To all that be at Rome B. you that be B. G. Be. V. they that be L. T. ãâã ãâã ãâã ãâã ãâã beeing called to be Saints Grace be to you and peace grace with you T. from God our Father and from the Lord Iesus Christ. 8 First verily I giue thanks to my God I thanke my God B.G. but in the originall it is put in the dative to God thorough Iesus Christ for you all because your faith is published in the whole world not heard T. or renowned R. the word is ãâã ãâã ãâã ãâã ãâã annuÌciator published 9 For God is my witnesse whome I serue in my spirit with my spirit B. in the Gospel of his Sonne that without ceasing I make mention of you V.B.G.Be. make memorie of you R.L. which phrase is neither good in Latin or English 10 Alwaies in my prayer beseeching if by any meanes sometime at the length T.B.L. V. at one time or other B.G. I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might impart vnto you Be. L. bestow among you B.G. some spirituall gift that ye may be stablished Be. B. or confirmed T.V. to confirme you L. R. but the word is in the passiue 12 That is to be comforted together among you Be. in you L. R. with you B.G. to be exhorted together B. Par. but the Apostle was comforted rather then exhorted by their faith by our mutuall faith yours and mine 13 Now I would not haue you ignorant brethren Be. Par. l. Or. I would haue you know T.B. how that I haue oftentimes purposed to come vnto you but haue beene letted hetherto that I might haue some fruit also among you Be. Par. in you L. T.R. the Greeke preposition signifieth in properly but here it is taken for among as also among other Gentiles 14 Both to the Grecians and to the Barbarians both to the wise and vnwise am I a debter to euery man am I a debter to preach T. this is not in the originall 15 So that as much as in me is I am readie to preach the Gospel to you also that aââ in Rome verbat that which is in me is readie to preach 16 For I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian 17 For by it the righteousnes of God is reuealed from faith to faith as it is written But the iust shall liue by faith 18 For the wrath of God is reuealed from heauen against vpon L. all vngodlines and vnrighteousnes of men which withheld the truth in vnrighteousnes 19 Forasmuch as that which may be knowne of God Be. G.V.B. which is knowne of God L.R. the knowledge of God T. ãâã ãâã ãâã ãâã ãâã here signifieth that rather which may be known is manifest in them for God hath shewed it vnto them 20 For the inuisible things of him from the creation of the world or since the foundation T.L. Par. not thorough the creation of the world V.G.B. see qu. 51.2 beeing vnderstood by his works are seene both his eternall power and Godhead which words the Genevens transpose to the beginning of the verse that they should be without excuse T. not so that they are inexcusable L. R. B. or to the intent that they should be without excuse B.G. Par. see qu. 54. 21 Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned ãâã ãâã ãâã ãâã ãâã Be. L. blinded B. full of darknes G. 22 When they professed themselues to be wise B.G. saying themselues to be wise L.R. counting B. thinking T. but ãâã ãâã ãâã ãâã ãâã is better translated professing they became fooles 23 And they turned for they turned Be. G. but the word in the original is ãâã ãâã ãâã ãâã ãâã and the glorie of the corruptible God into the similitude of the image by the similitude c. V. into the formed image Be. made after the similitude c. B. but in the original it is in the similitude of a corriptible man and of birds and of foure footed beasts and of creeping things 24 Wherefore God gaue them vp to their hearts lust vnto vncleannes not to vncleane lusts of their hearts T. or to vncleannes thorough the lusts of their hearts V.B. to dishonour or disgrace ignominia afficiant T.V.L. defile Be. B.G. but the word ãâã ãâã ãâã ãâã ãâã properly signifieth to disgrace their owne bodies betweene themselues 25 Which turned the truth of God into a lie not his truth for a lie V.B. and worshipped and serued the creature beside the Creator or forsaking the Creator not aboue the Creator V. or more then the Creator B. or rather then the Creator the word is ãâã ãâã ãâã ãâã ãâã beside who is blessed for euer Amen For this cause God gaue them vp to vile affections for euen the women did change the naturall vse into that which is beside nature contrarie to nature L.B.G. the word is ãâã ãâã ãâã ãâã ãâã prater and vsed that which is not of nature T. but here he interpreteth rather then translateth 27 Likewise the males the men B.G. but the word is ãâã ãâã ãâã ãâã ãâã males left the naturall vse of the women and burned in their lust one toward an other and the males with males men with men B.G. the word is ãâã ãâã ãâã ãâã ãâã males wrought filthines and receiued in themselues such recompence of their error as was meete as they should L. as was according B. ãâã ãâã ãâã ãâã ãâã which it beheoued or was meete 28 For as they regarded not to know God euen so God deliuered them to a reprobate minde G.V. rather then a leud minde B. reprobate sense L. vaine minde T. minde voide of iudgement B.P. the words are ãâã ãâã ãâã ãâã ãâã reprobate minde to doe those things which are not conuenient 29 Beeing full of all vnrighteousnes fornication wickednes couetousnes maliciousnes rather then iniquitie malice fornication wickednes L. B. for the order is inuerted for the most Greeke copies and the Syriak put fornication in the second place see qu. 73. following full of enure murder debate deceit euill conditioned V.B. taking things in the worse part G. full of euill thoughts T. malignitie L.Be. the word is ãâã ãâã ãâã ãâã ãâã churlishnes morositie 30 Whisperers backbiters haters of God not hatefull to God L. for the
nations at Rome in so much that Iuvenal calleth it Graecam vrbem a Greeke citie because of the abundance of strangers there Erasmus 2. Beloued of God 1. because God loued vs before any merits of ours gloss ordinar 2. there is a twofold loue of God vna predestinationis one of predestination as it is said Iacob haue I loued Esau haue I hated alia presentis iustificationis another of present iustification as it is also said in the Prouerbs c. 8.17 I loue them that loue me of the former the Apostle speaketh in this place Hugo Cardin. delectis per praedestinationem beloued in Gods predestination Gorrham 3. herein Gods loue is vnlike vnto mans for man loueth vpon some cause or desert going before but God loued vs without any desert of ours Tolet so then the word ãâã ãâã ãâã ãâã ãâã beloued is here taken passiuely not actiuely not for the louers of God but for them which are beloued of God Aretius 3. Called Saints 1. Chrysostome here noteth that thrice S. Paul hath vsed this word called of himselfe v. 1. and tâice of the Romanes v. 6.7 which he doth not superfluously but volent illis beneficij admouere willing to put theÌ in mind of the benefit that they should ascribe all to the calling of God and that S. Paul beeing called writeth to those that are called he prepareth them to heare him seeing he was ab eodem vocatus called by the same by whom they were called Aretius 2. they are called Saints that is called ââ sint sancti to be Saints Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued which was vnholy and impure and the condition to the which they were now called to be holy Aretius and hereby is taken away the difference betweene the Iewes and the Gentiles that the Iewes should not exalt themselues aâ the onely holy people but the Gentiles also were called to the same glorious condition of holinesse Erasm. here the name of Saints non perfectionem denotat doth not note a perfection but signifieth him which was consecrate vnto God Gualter he is counted holy qui affectu tenet sanctitatem which retaineth holinesse in his affection though he haue some imperfections And though there might be some hypocrites and carnall professors among them yet respicit ad meliorem parâem he hath respect to the better part of the Church Aretius Quest. 22. What the Apostle vnderstandeth by grace and peace ver 7. In these words is contained the salutation it selfe wherein two things are expressed 1. what the Apostle wisheth vnto them and from whom 1. Grace and peace 1. Origen here noteth that this benediction of the Apostle was nothing inferiour vnto those blessings pronounced by the Patriarkes as the blessing of Noah vpon Sem and Iapheth and Melchisedekes benediction vpon Abraham because Paul also blessed by the spirit as he saith 1. Cor. 7.40 I thinke that I also haue the spirit of God But it is not vsuall in the old Testament to vse this blessing of grace and the reason may be this because the lawe was giuen by Moses but grace and truth came by Iesus Christ Ioh. 1.17 Hyperius 2. By grace Ambrose vnderstandeth remission of sinnes by peace reconcillation with God Lyranus gracia in praesenti gloria in futuro grace in this life present and glorie in the next Hugo gratias agant Deo pacem habeant cum proximo that they should giue thanks to God and haue peace with their neighbours Tolet by grace vnderstandeth donum animae c. a gift of the minde whereby a man is made acceptable vnto God but there is no gift conferred vpon the soule that can make it acceptable vnto God but the grace and fauour of God in Christ therefore by grace rather is signified the grace and fauour of God whereupon followeth the collation of all other graces beside and by peace prosperous successe but especially the tranquilitie of minde which is the speciall fruite of iustification by faith Rom. 5.1 Gryneus and so this benediction answeareth to the salutation of the Angels Luk. 2.14 Peace in earth toward men good will for the mercie and gracious fauour of God is the fountaine of our peace 2. From God the Father and the Lord Iesus Christ. 1. the Greeke construction is doubtfull whether we vnderstand thus the Father of vs and of our Lord Iesus Christ or referre the last clause to the first preposition and from the Lord Iesus Christ whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage that Paul doth not wish grace from Iesus Christ but from the father onely But this cauill is easily remooued for Ioh. 2.2 the preposition ãâã ãâã ãâã ãâã ãâã from is repeated from God the father and from our Lord Iesus Christ and so must it be taken here Pareus 2. Some distinguish these two thus that grace is wished from God the father as the author of grace and peace from Iesus Christ who is our reconciler Aretius But Haymo misliketh that and would haue this grace and peace indifferently to be conferred and equally by God the father and the Lord Iesus 3. Tertullian giueth this reason why the title of God is giuen vnto the father of Lord vnto Christ least the Gentiles might hereby haue taken occasion to thinke of the pluralitie of gods but when the Apostle speaketh of Christ alone he saith who is God ouer all blessed for euer Rom. 9.5 Tertullian aduers. Praxeam But the reason rather is this why Christ is called Lord because the father hath committed vnto him all authoritie for he is called the Lord which hath plenarie power and authoritie and yet the father is so called God as that the Sonne is not excluded and the Son is also Lord as that the father be also included and this name ãâã ãâã ãâã ãâã ãâã Lord answereth to the Hebrewe Iehouah which sheweth that Christ is verie God with his father Aretius 4. but further the question is mooued why there is no mention here made of the holy Ghost Haymo answereth that intelligitur in donis suis he is vnderstood in his gifts because grace and peace are also the gifts of the holy Ghost so also gloss ordinar But the better answer is that seeing these graces doe equally flowe from the whole Trinitie the Apostle by naming the father and the Sonne includeth also the holy Ghost and sometime he expresseth them all as 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Quest. 23. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 1. In this thanksgiuing fowre things are obserued to whom he giueth thankes to God by whome thorough Christ for whom for you all and for what because their faith was published through the world And this wise beginning S. Paul maketh thus insinuating himselfe that his admonition afterward might seeme to
Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word ãâã ãâã ãâã ãâã ãâã to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word ãâã ãâã ãâã ãâã ãâã and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreââsivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
committed against others 2. These words they regarded not to know God 1. some thus interpret that they thought God to haue no knowledge or no great care of such things as they committed gloss ordin Gorrham and so before them Ambrose but the words must be much forced and strained to make this sense as though the Apostle should say they regarded not that God knew 2. Some thinke the Apostles meaning is that they had not Gods feare before their eyes that knowing him they much regarded not what was pleasing or displeasing vnto him Haymo But the Gentiles had not the true knowledge of God for they neglected the meanes which should haue brought them to know him 3. Some giue this sense neglexerunt c. they neglected Tolet. non curarunt they had no care to know God Vatab. they did not seeke to know God according to that naturall light and direction which they had 4. But there is more signified here then a negligence rather spreverunt they despised to know and acknowledge God Faius they scorned and derided the true knowledge of God and preferred their owne vaine inuentions And so Chrysostome noteth that the Apostle saith not as they knew not God but regarded not to know God so that it was corrupts iudicij of a corrupt iudgement not a sinne of ignorance that they refused the knowledge of God The Apostle then sheweth voluntariam caecitatem their wilfull blindnes Pareus it seemed not good vnto them as Beza or they iudged it not good as the Syrian translator to know God it was a voluntarie election in them to preferre their superstitions before the knowledge of God And Erasmus whome P. Martyr therein approoueth noteth here a difference betweene ãâã ãâã ãâã ãâã ãâã knowledge and ãâã ãâã ãâã ãâã ãâã acknowledgement the latter word is here vsed though they had some knowledge of God yet they did not acknowledge him to be God as in glorifying him giuing thanks vnto him as the Apostle said before v. 21. Quest. 70. What it is to be deliuered vp to a reprobate minde 1. Some vnderstand this word ãâã ãâã ãâã ãâã ãâã reprobate passiuely that is quod omnibus displicet which displeaseth and is reprooued of all Eras. mentem improbandam a minde to be reprooued or disalowed Sa. but this expresseth not the whole meaning their reprobate minde was not so called so much in respect of others as of themselues 2. Some take it passiuely in respect of God that they were as reprobates that is reiected and reprobate of God But all the Gentiles which followed these sinnes were not reprobates Beza many of them afterward were washed from their sinnes and sanctified in the name of Christ 1. Cor. 6.11 3. Therefore this word reprobate is rather here taken actiuely for a minde voide of all iudgement Beza which taketh good for euill and euill for good Esa. 5.10 Bucer which prauitie of minde commeth not by one or two euill acts but by a continuall custome to euill per acquisitum habitum when it is growne into an habite like as the rast that is corrupted taketh sweet things for bitter Lyran. So the Gentiles were not deliuered ouer to this reprobate minde all at once but by diuerse degrees first they were giuen vp to their hearts lustes v. 24. then to vile affections v. 26. last of all to a reprobate sense to such an euill habit that they could doe nothing but euill Faius 4. This prauitie of the minde is here described 1. by the subiect in the verie mind not in the sense as the Latine translator the word is ãâã ãâã ãâã ãâã ãâã which signifieth the verie iudgement and vnderstanding both theoreticall and practicall they erre both in their iudgement and conscience as the Apostle saith Tit. 1.15 their mindes and consciences are defiled 2. the materiall part wherein this reprobate disposition of the mind consisteth is more distinctly shewed Ephe. 4.18 where the Apostle imputeth to the Gentiles vanitie of mind their iudgement and vnderstanding was corrupt then their cogitations were darkenes their reason and thoughts were obscured and their hearts were hardened that is their wills and affections 3. the causes are expressed the meritorius cause is their reiecting of God they regarded not to knowe God they reiected God and he reiecteth them where there is a fit allusion in the words for it is saide of them ãâã ãâã ãâã ãâã ãâã they approoued not to know God so they are deliuered vp ãâã ãâã ãâã ãâã ãâã into a reprobate mind Pareus The efficient cause not of their reprobate mind but of giuing them vp to a reprobate minde is God who as a iust iudge doth deliuer them to this punishment Gryneus 4. Then followe the effects of their reprobate mind to doe things not conuenient that which was forbidden both by diuine and humane lawes Haymo 5. But here it is to be considered that God is not said to be author or worker of their reprobate minde but of the deliuering of them vp to a reprobate minde Faius not that their minde beganne now to be wicked and euill which was not so before but God finding their minde euill and lewde doth deliuer them ouer that is to themselues first in withholding his grace then vnto Sathan to worke his will in them Gryneus and not onely to but God by his iust iudgement doth secretly so worke and dispose euen in the hearts of the wicked that all things doe tend still to their further hardening Aretius 6. This reprobate minde or corrupt and depraued iudgement is of two sorts either in generall when things that are euill and vnlawfull are iudged to be good and commendable and in particular when as the affection is misled in some particular act to doe that which generally the iudgement condemneth as to steale to commit adulterie the Gentiles failed in both these for some of them iudged many things to be lawfull which were euill as to commit fornication to steale But most of them fayled in particular committing those things which in their generall iudgement they allowed not Tolet. Quest. 71. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle ver 29.30 1. As before the Apostle touched those sinnes of vnrighteousnesse which the Gentiles committed against themselues in their mutuall defiling so now he rehearseth such sinnes as were perpetrated against others Rareus 2. And in that he saith full of all vnrighteousnesse this happened vnto them propter aversionem à Deo because they had now forsaken and turned aside from God therefore they fell into all euill Lyran. for as the feare of God is the fountaine of all righteousnesse so incredulitie and want of the faith and feare of God is the beginning of all iniquitie 3. Origen seemeth to make this the cause why they were giuen ouer to a reprobate minde because they were full of all vnrighteousnesse and the Latine interpreter referreth it to the word deliuered vp that they beeing full of
the iust shall liue by faith haue no other meaning but this iustum secundum fidei norman vitam dirigere that the iust doth direct his life according to the rule of faith Contra. 1. He doth not place the words aright for thus are the words to be ioyned together the iust by faith shall liue so that by faith hath rather connexion with the first word the iust then with the last shall liue 2. the Apostle by life here vnderstandeth euerlasting saluation not our conuersion here as is said before v. 16. that the Gospell is the power of God to saluation to euerie one that beleeueth faith then bringeth to euerlasting saluation 2. The Rhemists haue this shift that faith together with workes must be here vnderstood to iustifie the Apostle saith not the iust shall liue by faith onely to this purpose also Bellarmine lib. 1. de iustificat c. 20. Contra. 1. If the whole life of the soule depended not vpon faith but partly vpon faith partly vpon workes then it might as well be said the iust shall liue by workes which were an absurd speach and not farre from blasphemie 2. the Apostle c. 3.28 excludeth works concluding that a man is iustified by faith without the workes of the lawe then to liue by faith is to liue onely by faith as we are iustified onely by faith without workes 3. Nowe although the iust liue by faith and not by workes yet faith liueth by workes it must be a liuely and effectuall faith working by loue by the which the iust man liueth and not a dead faith 3. Pererius here slyeth to their old distinction of iustification the first which is by faith the second is perfited by workes so faith is said to iustifie a man because it is exordium fundamentum radix iustificationis the beginning foundation and roote of iustification Perer. dâsput 8. in 1. ad Roman sect 46. Contra. 1. That which he calleth the second iustification is properly satisfaction which is the fruit of iustification as the Apostle saith Rom. 6.22 beeing now freed from sinne and made seruants vnto God you haue your fruit in holines and the end euerlasting life where the whole state of the faithfull man is diuided into these three parts his iustification and freedome from sinne which is by faith the fruit of his iustification which is holynesse and the ende or reward which is euerlasting life 2. to liue by faith sheweth that not the beginning but the perfection of our life is by faith and by nothing but faith as the Apostle saith the iustice of God is reuealed from faith to faith faith is the beginning and end of this iustice there is no time wherein saluation is giuen vnto any but by faith as Thomas expoundeth see before quest 42. 4. Bellarmine hath an other deuise he maketh this the meaning the iust shall liue by faith that is ex fide patienter expectare quae Deus promisit by faith he doth patiently expect those things which God hath promised So he would haue it vnderstood rather of patient wayting and expecting then of iustifying lib. 2. de effect sacram c. 9. Contra. This patient expecting of Gods promises is indeede a fruit of iustifying faith for it is the ground of things hoped for and he that is iustified by faith hath this grace also of patient expectation but to liue by faith comprehendeth more 2. and that by this phrase to liue by faith the Apostle vnderstandeth to be iustified by faith is euident Gal. 2.20 Thus I liue not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith if the Sonne of God c. 3. And whereas Bellarmine further obiecteth that the Prophets meaning from whom the Apostle taketh this saying is none other but to note their patience that waited for the Lords promises it hath beene shewed before qu. 44. that the Apostle keepeth the Prophets sense and doth most fitly apply this sentence to iustification by faith 5. But the Romanists against iustification by faith onely thus obiect 1. It seemeth a verie absurd thing to make men beleeue that they shall be iustified by faith onely without either satisfaction for their sinnes or the workes of righteousnesse by this meanes nothing could be easier then by faith to be saued 2. And this doctrine will make men presumptuous that they will care for no good workes and so there should be no more vse either of precepts to exhort them vnto the workes of pietie nor of threatnings to terrifie them from sinne Contra. 1. Though that faith neede no satisfaction for sinne in our selues nor good workes as helping vnto iustification yet it apprehendeth the satisfaction made by Christs suffering for our sinnes and workes are also necessarie as testimonies of our faith though not as helpes of our iustification neither is such a faith liuely and effectuall so easie a thing seeing man hath no power of himselfe to attaine vnto it vnlesse God doe giue it and to beleeue in Christ as a Christian ought is found to be the hardest thing in the whole world 2. Neither is this a doctrine of presumption nor yet doth it make voide precepts and comminations for faith though it require not workes as causes and helpes to saluation yet it cannot be without them as fruits and effects so that the lawe of faith establisheth the lawe of workes as the Apostle sheweth c. 3.31 doe we then make the lawe of none effect through faith God forbid yea we establish the lawe Pareus Controv. 17. How the Gospel is the power of God to saluation to everie one that beleeueth v. 16. This and such like places which ascribe iustification and saluation to faith as Ioh. 3.16 that whosoeuer beleeueth in him should not perish Act. 13.39 by him euerie one that beleeueth is iustified Bellarmine would thus elude 1. he saith that these Scriptures must be vnderstood negatiuely that without faith none are iustified not that onely by faith they are iustified 2. then by all are vnderstood all nations that there is no difference between Iew and Gentile but that one common way to saluation is propounded to them all 3. And it beeing applyed to euerie particular man the meaning is that not faith of it selfe alone but with other things as hope charitie iustifieth Bellar. lib. 1. de iustifie c. 22. Contra. 1. Yes these sayings hold affirmatiuely that faith is sufficient vnto saluation for our Sauiour saith Iohn 5. he that beleeueth c. hath euerlasting life and is passed from death to life that which giueth a man a present assurance and reall possession of euerlasting life is alone availeable to saluation 2. True it is that none of what nation soeuer are excluded but euerie one that beleeueth wheresoeuer is iustified this confirmeth the doctrine of iustification by faith that there is no other way to saluation either for Iewe or Gentile 3. And if the Gospell be the power of God to saluation
him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case ãâã ãâã ãâã ãâã ãâã in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word ãâã ãâã ãâã ãâã ãâã and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
punishment B. Par. immittit iram sendeth his wrath T. inducit iraââ bringeth in his wrath that is punishment I speake according to man V.L. Or. as a man G. as the sonne of man T. after the manner of man B.Be. 6 God forbid farre be it or let it not be Or. els how shall God iudge the world Or. this world L.R. 7 For if the veritie of God hath more B. abounded thorough my lie in my lie L. so is the originall but the preposition in is taken for through why am I yet condemned as a sinner 8 And not rather as we are blasphemed orig as some speake euill of vs. Be. V. but the word in the orig is in the passive as we are slanderously reputed B. and some affirme that we say let vs doe euill that there may come good whose damnation is iust or whose damnation is reserued for iustice T. 9 What then are we more excellent no in no wise for we haue already or before prooued G. or pronounced T. not before accused Be. B. L shewed by rendring the cause V. the word properly so signifieth to giue a reason or shew the cause all both Iewes and Gentiles to be vnder sinne 10 As it is written There is none righteous no not one there is not any iust L.R. but the word ãâã ãâã ãâã ãâã ãâã one is here omitted 11 There is none that vnderstandeth there is none that seeketh after B. God 12 They haue all gone out of the way they are together become vnprofitable there is none that doth good no not one vnto one Or. 13 Their throat is in an open sepulchre with their tongues they haue deceiued B. Or. vsed their tongues to deceit Be. G. the poison of aspes is vnder their lippes 14 Whos 's mouth is full of cursing and bitternes 15 Their feete are swift to shed blood 16 Destruction not hearts griefe B. the word is ãâã ãâã ãâã ãâã ãâã contrition destruction and calamitie V.B.G. miserie B. vnhappines L. griefe T. are in their waies 17 And the way of peace they haue not knowne 18 The feare of God is not before their eyes Or. not there is no feare of God before their eyes for the Greeke word ãâã ãâã ãâã ãâã ãâã not is an adverb 19 Now we know that whatsoeuer the Law saith it saith to them which are vnder the Law in the law Or. that euery mouth may be stopped and all the world may be culpable G. obnoxious V. Be. subiect L. R. endamaged B. subiect to condemnation B. the word is ãâã ãâã ãâã ãâã ãâã which signifieth to be vnder the sentence that is guiltie vnto God 20 Therefore not because L.B. because that V. for it is a conclusion inferred out of the former words by the works of the Law shall no flesh be iustified in his sight or before him L. for by the Law commeth the knowledge of sinne by the law sinne is knowne T. 21 But now is the righteousnes of God made manifest without the Law hauing witnes of the Law and the Prophets 22 To wit the righteousnes of God by the faith of Iesus Christ toward all vnto all B.G. but the word is ãâã ãâã ãâã ãâã ãâã in omnes toward all and vpon all that beleeue the righteousnes of God by faith c. L.V.T. but it is better to ioyne it by way of exposition to the former verse for this righteousnes by faith is the same which in the former verse he called the righteousnes of God for there is no difference these words some make part of the next verse the 23. Genev but in the original they ende the 22. verse 23 For all haue sinned and are depriued of the glorie of God G. Be. or come short as of the marke not haue neede of the glorie of God L. B. or are destitute V. T. for that doth not sufficiently expresse the meaning of the word ãâã ãâã ãâã ãâã ãâã which is to come short 24 But are iustified beeing iustified L. Or. but the participle must be resolued into the verbe freely by his grace thorough the redemption that is in Christ Iesus 25 Whome God hath set forth to be a propitiation through faith in his blood for the shewing of his righteousnes by the forgiuenes of the sinnes which were past before 26 Through the patience of God by the space which God gaue vs by his long suffering T. but this is interpreted rather then translated for the shewing of his righteousnes in this present time at this time G.B.L.T. but in the originall there is ãâã ãâã ãâã ãâã ãâã nunc now that is this present that he might be iust and a iustifier of him which is of the faith of Iesus Or. of Iesus Christ. L. of our Lord Iesus Christ. T. 27 Where is then the boasting reioycing G. it is excluded by what law of works nay but by the law of faith 28 Therefore we conclude G. or collect or gather B.V. as by reason and argument so the word ãâã ãâã ãâã ãâã ãâã signifieth not we thinke L. or hold B. that a man is iustified by faith without the works of the Law 29 Is he God of the Iewes onely and not of the Gentiles also yes euen of the Gentiles also 30 For it is one God which shall iustifie iustifieth L.T. but the word in the originall is in the future tense the circumcision of faith through faith T. but the preposition here is ãâã ãâã ãâã ãâã ãâã of and the vncircumcision through faith 31 Doe we then make the Law of none effect through faith not destroy the law through faith L.B. for the same word was vsed before v. 3. shall their vnbeleefe make the faith of God without effect not destroy it God forbid yea we establish the Law 2. The Argument Method and parts IN this Chapter the Apostle proceedeth to prooue that the Iewes notwithstanding certaine priuiledges which they had yet because of their vnbeleefe were not better then the Gentiles and so he concludeth all vnder sinne and vnable to be iustified by their workes whereupon it followeth that they must be iustified by faith This chapter hath three parts The 1. from v. 1. to v. 9. wherein he remooueth certaine obiections which might be âooued by the Iewes which are three in number 1. Obiection is propounded v. 1. in making the case of the Iewes and Gentiles alike he should seeme to take away all priuiledge from the Iewes the answer followeth in graunâing their priuiledge v. 2. and confirming the same by the constancie of Gods promises v. 3. which he prooueth by certaine testimonies out of the Psalmes v. 4. 2. Obiection is propounded v. 5. and it ariseth out of the testimonie before alleadged that if God be declared to be iust when he iudgeth and punisheth mens sinnes then he should not do well to punish that whereby his iustice is set forth v. 5. the answer followeth v. 6. taken froÌ the office of God he can not be but most iust seeing he shall iudge the
world 3. Obiect v. 7. which ariseth likewise out of the former testimonie cited out of the Psalme if by mens lies Gods truth is commended then the liar is vniustly punished the answer followeth v. 9. the Apostle calleth it a blasphemie and worthie of iust damnation if any shall iustifie themselues in their euill doing and of purpose doe euill to set forth the iustice of God v. 8. The second part is from v. 9. to 21. where he prooueth the Iewes and Gentiles both to be vnder sinne which is propounded v. 9. prooued by particular induction of their sinnes grounded vpon some testimonies of Scripture v. 10. to 19. then applied to the Iew as well as to the Gentile by three arguments v. 19.1 from the relation which the law hath to those which are vnder the law 2. then from two ends that euery mouth may be stopped all occasion of boasting may be taken away 3. and that all the world may be found culpable The third part followeth wherein the Apostle prooueth that all must be iustified by faith in Christ which he prooueth by a distribution either by the workes of the law or by faith not by the law by the contrarie effect v. 20. Then he confirmeth the other part that we are iustified by faith without the law which proposition is contained v. 1.22 23. by shewing the causes of iustification and who are iustified euen all that beleeue and why v. 23. Then this proposition is confirmed 1. by shewing all the causes the efficient principall the grace of God then Christ by his blood the instrument is faith the formall cause remission of sinnes the ende the setting forth of Gods iustice v. 24 25 26. 2. by the effects it excluding all boasting v. 27. 3. the conclusion followeth v. 28. 4. which is confirmed 1. by remoouing an absurditie because God otherwise should seeme to be God onely of the Iewes v. 29.30 2. by preuenting an obiection v. 31. 3. The questions and doubts discussed 1. Quest. Of the priuiledges of the Iewes and their preheminence before the Gentiles v. 1. What is the preferment of the Iew c. Whereas the Apostle seemed in the end of the former chapter to make the Iewes and Gentiles equall and had extenuated the circumcision of the flesh now it might be obiected by the Iew that by this meanes they should haue no preheminence or preferment more then the Gentile had the Apostle then meeteth with that secret obiection and sheweth wherein consisted the excellencie of the Iew. 1. The Iewes had many priuiledges which the Gentiles had not as 1. they were called to be the peculiar people of God and the Lord professed himselfe to be their God 2. iâ that nation continued the true knowledge of God euen vnto the comming of Christ 3. of them came many holy Patriarks and Prophets that were in high fauour and acceptance with God 4. among them and for their sakes the Lord wrought many miracles and wonders 5. they had many visions prophesies and dreames 6. God gaue vnto them the Sacraments and sacrifices as circumcision the Paschal lamb 7. the Messiah was promised to descend of that nation 8. But the Apostle omitteth these and specially insisteth vpon this that the law and oracles of God were committed vnto them 2. Chiefly or first because vnto them were credited c. This word ãâã ãâã ãâã ãâã ãâã Erasmus taketh for to signifie the order of the Apostles speach as before c. 1.8 but there the Apostle beginneth his epistle which he doth not here 2. Some referre it to the number of the priuiledges rehearsed by the Apostle whereof this was the first and the rest follow in the epistle But the Apostle maketh mention of no other priuiledge but this 3. Origen whome Sedulius followeth hath here reference to the Gentiles that vnto the Iewes first were committed the oracles then to the Gentiles but the promises here spoken of were onely made vnto the Iewes 4. Therefore this word first here signifieth chiefe that this was the chiefe priuiledge and immunitie which the Iewes had 3. And the Apostle giueth instance of this that they had the Scriptures 1. because it was most generall multa concludit and concluded many things beside Tolet. 2. herein consisted a chiefe difference betweene the Gentiles which had but the law of nature to direct them and the Iewes which had also the written law of God Perer. 3. and the Apostle omitteth their temporall priuiledges insisting vpon a spirituall as beeing more pretious and durable Gorrhan 4. By oracles ãâã ãâã ãâã ãâã ãâã some seeme to vnderstand onely the law which was giuen by Moses as Chrysostome Theodoret but thereby are signified all the propheticall writings which the Iewes had both the law and the Prophets gloss interlin though speciall reference be made to the law as S. Steuen saith that Moses receiued the liuely oracles Act. 7.38 Pare 5. But it will be obiected that God also to others communicated his oracles as to Pharaoh Nabuchadnezzer which were not of Israel it may be answered that 1. God did impart those things not to many of the Gentiles but to a few 2. and that of some particular things 3. neither were such oracles and visions committed to their trust but onely for a time reuealed 4. and that for his peoples sake rather then their owne 6. In that the Apostle saith ãâã ãâã ãâã ãâã ãâã the oracles of God were committed to their credit or credited vnto them 1. the Syrian interpreter is deceiued who maketh it the nominatiue that the oracles of God were credited or beleeued 2. and Origens obseruation is much like that the oracles of God were committed vnto them which did vnderstand and beleeue them but the letter of the law was giuen to all for by the words following v. 3. what though some did not beleeue it is euident that the Apostle here speaketh of a generall priuiledge which was not made void by some mens vnbeleefe 3. Erasmus saith that those oracles were committed vnto them alijs magis profutura quam ipsis to profit other rather then themselues as though they were committed vnto them to keepe for others vse But Beza noteth better that they had those things committed vnto them non vt alienae rei depositum not as an other mans thing laid to pledge but as their owne proper treasure if they could haue vsed it well 4. And indeede they were faithfull keepers of the Scriptures preseruing them from falsitie and corruption and are to this day though they vnderstand them not and in the daies of our Sauiour when many other corruptions both of life and doctrine were obiected against them yet they were not charged to be falsifiers of Scripture Faius 5. Chrysostome hath here a good note nusquam illorum virtutes sed Dei beneficia in illos enumerat the Apostle doth not recken vp their owne vertues among their priuiledges but he counteth the benefits of God toward them 6. And this word is credited
to himselfe thereby to set forth God iustice but this euent followed this word that doth not then shewe the cause but the order rather and euent of the thing Perer. where is not relation to Dauid that he did it to this end but vnto God who turned this euill vnto good 2. or these words that thou maist be iustified are not to be referred to the words immediately going before but to the 3. verse I knowe mine iniquities Dauid therefore sheweth not quo sine prius fecerit malâ with what intent he did euil before sed quo fine nunc faciat bonis but with what end he now did well in confessing his sinne namely that God might receiue glorie thereby 3. Vatablus also referreth these words vnto the 2. verse where he saith wash me thoroughly from my sinnes and then these words in sense are to be annexed that thou maist be iustified c. this was not then sinis peccati sed precationis not the ende of Dauids sinne but of his prayer that God in forgiuing his sinne might appeare to be iust and true of his promises in forgiuing the sinnes of the elect Quest. 11. Of the meaning of the 5 6 7 8. verses 1. Now followeth the third obiection issuing out of the former for if Gods iustice and truth in keeping his promises doe appeare in remmitting the sinnes of the faithfull that notwithstanding their sinnes yet he is faithfull in performing his promises then it would followe that our vnrighteousnesse commendeth the iustice of God and hereupon ensue three other inconueniences 1. That God should be vnrighteous in punishing that which maketh for his glorie 2. nay he should not be said to be so much as a sinner by whom the the glorie of God is promoted v. 7. Why am I yet comdemned as a sinner 3. and it would followe that if by our sinnes the iustice of God were set forth we should still commit sinne and doe euill that good might come thereof the setting forth of Gods glorie Gorrhan 2. Whereas the Apostle saith according to the Greeke text I speake ãâã ãâã ãâã ãâã ãâã according to man Origen seemeth to approoue and followe another reading as though it should be ãâã ãâã ãâã ãâã ãâã against man for the Greeke preposition ãâã ãâã ãâã ãâã ãâã with an accusatiue case signifieth according but with a genitiue against and so he would ioyne it to the former words is God vnrighteous which inferreth or inflicteth punishment against man But there is an other word ãâã ãâã ãâã ãâã ãâã I speake which should be quite cut off in this sense beside this phrase I speake according to man is vsuall with the Apostle which he vseth vpon diuerse occasions 1. to decline envie when he is forced to speake of himselfe and his owne doings he thus speaketh according to the wisedome of men 1. Cor. 15.31 2. Cor. 11.16 2. sometime he vseth this forme of speach when he taketh somewhat from the common vse of men for a more liuely demonstration of that which he hath in hand Rom. 6.19 1. Cor. 9.8 3. sometime according to man is as much as according to the flesh and after the guise of carnall men and so the Apostle here speaketh in the person of a carnall man Beza annot 3. But whereas v. 7. the Apostle saith why am I yet condemned as a sinner the most interpreters agree to make it a part of the same obiection that God should seeme vniust in punishing sinners by whom his glorie is set forth Tolet maketh it rather an answear to the obiection that S. Paul prooueth by two arguments that God is not vnrighteous one by his office that he is iudge of the world the other by the execution of his iustice that if God were not iust I should not be punished as a sinner but the former words going immediately before if the veritie of God hath more abounded thorough my lie vnto his glorie sheweth that it is part of the obiection which also is continued still in the verse following And c. why doe we not euill c. 4. By veritie here v. 7. is not vnderstood the veritie of doctrine and by a lie erroneous and false doctrine as Origen here sheweth by diuerse particular instances of the false positions of the Philosophers how the veritie and truth of God hath thereby more manifestly appeared But by vertue rather the iustice of God and constancie in keeping his promises is vnderstood and by a lie the perfidiousnesse of men whereof the Apostle spake before v. 3. 5. Now to this obiection the Apostle maketh 4. answers 1. he reiecteth this impious calumniation as blasphemous and absurd thinking it worthie of no better answer saying God forbid 2. he addeth a reason taken from Gods office he is the iudge of the world both present and to come who doth both gouerne the world in equitie and shall as the supreame iudge giue vnto euerie man according to his workes he therefore cannot be vniust 3. to the last part of the obiection he saith first that they doe blaspheme the Apostle v. 8. in raising such a slaunder of him as though he should teach any such doctrine that men should doe euill that good may come thereof 4. then he saith their damnation is iust which words some doe vnderstand actiuely that the Apostle condemned such positions referring whose to the obiections but it is better vnderstood passiuely of their persons that for this their blasphemie they deserue to be condemned of God Pareus 6. Thus the Apostle answeareth pithily to these cauills and obiections repelling them that howsoeuer men may imagine yet God is most iust in punishing of sinners though thereby his glorie is set forth So that thus much is insinuated in the Apostles answer that it followeth not that God should therefore forbeare the punishment of the wicked because by their iniquitie his iustice and goodnesse is more set forth because it is not of their sinne that any good commeth thereof but of Gods goodnesse they per se by themselues are no causes of the setting forth of Gods glorie but per accidens by an accident God thereby taketh occasion to manifest his iustice in their condigne punishment as he did in the destruction of Pharaoh his wisedome as he did vse the malice and envie of Iosephs brethren to effect his purpose in bringing him to honour his clemencie in doing good to his Church as by Iudas treacherie Christ was deliuered vp to death for the redemption of the world But therefore none of their sinnes were excused because they had no such intent to set forth Gods glorie but God who brought light of darknesse was able by their works of darkenesse to manifest the light of his truth Pareus Like as when the Iudge condemneth a malefactor his vprightnesse appeareth in his iust condemnation and the greater the disease is the more commendable is the skill of the Physitian in healing it yet no thankes is due either to the malefactor for
his wrath and make his power knowne suffer with long patience the vessels of wrath prepared to destruction âere God should seeme to doe that which is euill as to prepare the vessels of wrath to destruction for a good ende namely to declare his power 2. Likewise to permit and suffer euill to be done in the world to exercise his iudgâments or declare his prouidence seemeth to be euill as when he suffered Iosephs brethâââ to sell him into Egypt that Iacobs familie by this meanes might be prouided for for he which suffereth euill to be done when he may hinder it seemeth to consent vnto it and so is accessarie thereunto as a Magistrate sinneth in suffering adulterie murther and other sinnes to goe vnpunished Ans. Concerning the first obiection it is not euill that some are vessels of wrath prepared to destruction 1. because it is Gods will which is alwaies iust and holy yea Gods will is a perfect rule of iustice 2. and that which tendeth to Gods glorie can not be euill as God getteth himselfe glorie in the condemnation of the wicked 3. that which is lawfully done can not be euill but God in reiecting some doth that which he may doe by lawfull right to dispose of his owne as it pleaseth him as no man can reprooue the potter in making some vessels of honour some of dishonour of the same piece of clay 4. but seeing in the ende Gods reiecting and reprobating of some namely such as by their sinnes deserued eternall death appeareth to be most iust it must needs also be good for that which is iust is good 2. To the other obiection of Gods permission it may be likewise answered 1. to permit euill to be done and to consent to euill doe not necessarily follow one the other he that permitteth onely hath a will not to hinder but he that consenteth approoueth that which is done 2. and that God consenteth not to that which he permitteth is euident because he punisheth sinne which he suffreth to be done 3. God in permitting euill to be done onely consenteth to that good which he draweth out of euill and for the which he suffreth the same to be done 4. the case is not like betweene God permitting euill to be done and the Magistrate for 1. God is free and is not tied to any lawe but the Magistrate suffring euill therein doth contrarie to Gods lawe or mans 2. Man oftentimes of some sinister affection suffreth euill either because he is hindered by some greater power and cannot punish it or he is corrupted and so winketh at sinne but none of these are incident to God 3. If the Magistrate propound vnto himselfe some good ende in vsing connivence iâ some sinnes yet he is not sure to effect it as God is 4. Beside it belongeth vnto the Creator to giue vnto his creatures freely to worke according to their nature for otherwise he should restraine the ordinarie course of things But this no way concerneth the Magistrate in his connivence ex Pareo Quest. 14. In what sense the Apostle denieth the lewes to be more excellent then the Gentiles v. 9 v. 9. What then are we more excellent there is a double sense of these words some thinke that this is spoken in the person of the faithfull which were vncircumcised as though they were more excellent then the Iewes which abused the blessings which the Lord had bestowed vpon them but if the Apostle had spoken here of the vncircumcised he would not haue named himselfe as one of them are we more excellent therefore the other sense is better that the Apostle speaketh here in the person of the Iewes least they might haue gloried too much in their preheminence and prerogatiues which the Apostle had yeelded vnto them before the Gentiles v. 1. 2. Now the Apostle in denying vnto the Iewes that excellencie which he before had yeelded vnto them v. 1. is not contrarie to himselfe for the reconciling whereof 1. Some thinke that S. Paul before spake of the excellencie of the Iewes beyond the Gentiles before the comming of Christ but here of their state in the Gospell when they had no such preheminence as the Apostle saith Coloss. 3. that in Christ there is neither Iewes transgressing against the lawe were no better then the Gentiles as Ezech. 5.10 she hath changed my iudgements into wickednesse more then the nations c. 2. Some giue this solution that then preheminence was in respect of the promises on Gods behalfe which he made vnto the Iewes but in respect of their owne nature they were sinners as well as others Thomas Pererius they had no preheminence by their owne merits to this purpose Gualter Hyperius Aretius with others But Tolet refuseth this vpon this reason because in this sense neither should a Christian man haue any preheminence before a Gentile seeing the one meriteth more at Gods hand then the other these things wherein they excell non ãâã proprijs acciperunt they haue not receiued by their owne merits annotat 6. 3. The preheminence then before graunted and now denied is neither in respect of the diuers times nor of their persons but of the cause in hand that although the Iewes had some ciuill and Ecclesiasticall prerogatiues they had the law circumcision which the Gentiles had not yet concerning their manner of iustification before God it was all one the Iew was no more iustified by works then the Gentile but both of them were iustified onely by faith Par. Tol. 15. Quest. Of the meaning of certaine phrases which the Apostle vseth v. 9. We haue alreadie prooued and vnder sinne 1. The Greeke word is ãâã ãâã ãâã ãâã ãâã 1. some translate criminati sumus we haue accused Greeke schol Beza Pareus but it had beene sufficient to haue said we haue shewed both Iewes and Gentiles to be vnder sinne this was a sufficient accusation it selfe without any such expresse addition that he had accused them Tolet. 2. Pererius maketh this the sense I haue alleadged this as a cause that all are vnder sinne namely as the cause and occasion why the Iewes in the matter of iustification are not preferred before the Gentiles Per. Haymo but that the Apostles speach should be imperfect saying thus much in effect we haue shewed this as the cause that all are vnder sinne not shewing whereof it should be a cause 3. Tolet deuiseth an other sense expounding it by the passiue we haue beene all accused that both Iewes and Gentiles are vnder sinne but the Greeke construction will not suffer this sense for Iewes and Gentiles is put in the accusatiue and so can not answer vnto the word accused 4. Some thus interpret causis redditis ostendimus we haue shewed by rendring the cause why all should be vnder sinne that the Apostle had not onely shewed this but tendred also the cause Chrysost. Ambr. Sedul Erasm. Vatabl. but Beza thinketh that the word is not found in that sense 5. Wherefore the best interpretation is this
men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word ãâã ãâã ãâã ãâã ãâã freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died ãâã ãâã ãâã ãâã ãâã without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominuÌ on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word ãâã ãâã ãâã ãâã ãâã taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called ãâã ãâã ãâã ãâã ãâã the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God ãâã ãâã ãâã ãâã ãâã hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
106.31 the phrase is put with a preposition litzedakah it was imputed to him for righteousnes so that beside the identitie of the phrase there is no difference to say it was imputed vnto him for righteousnes or as righteousnes this reading of the Apostle is warranted by that other place in the Psalme 4. S. Paul with the Septuagint read he beleeued ãâã ãâã ãâã ãâã ãâã God but in the Hebrew it is Iâiehovah in God Augustines distinction therefore doth not alwaies hold that it is one thing Deo credere to beleeue God an other in Deum credere to beleeue in God Mart. for these two both in the Hebrew and Greeke phrase are taken for the same though in the Latin tongue there is a difference 5. Quest. Of the meaning of the words Who counted this for righteousnes vnto Abraham 1. Some of the Hebrewes peruerting that place Gen. 15.6 doe vnderstand it of Abraham that he imputed this faith vnto himselfe for righteousnes but beside that it is a very improper and vnfit thing that a man should impute vnto himselfe his owne righteousnes the Apostle taketh away this doubt v. 9. weere he saith was imputed to Abraham he could not be both the imputer and the person also to whome the thing is imputed 2. And as vnreasonable is their glosse who vnderstand an other third person not expressed that the world imputed it to Abraham that is held him for that cause to be a righteous man ex Beza annot for how should the world be here vnderstood whereof there was no mention before the words then doe easily demonstrate who it was that imputed it namely he in whome Abraham beleeued he beleeued God and he that is God counted it vnto him for righteousnes 3. Tertullian lib. de patient doth read it in the passiue and referreth it vnto Abraham iustitiae deputatus est he was deputed for righteous whereas the Apostle doth not speake of the imputation of his person but of his faith as he saith v. 9. faith was imputed to Abraham 6. Quest. What it was that Abraham beleeued The Apostle may seeme vnfitly to alleadge that place of Abrahams faith which was onely concerning the promise of multiplying his seede which kind of beleefe is of an other nature then iustification by faith to this obiection diuers answers are made 1. Pererius here hath one answer that S. Paul speaketh not of the first iustification of Abraham when of a sinner he became righteous but of his second iustification which was an encreasing of the first and this is done per quemlibet actum meritorium by any meritorious act so that to beleeue any promise of God by such a faith informed by charitie is meritorious of a further degree of iustice But beside other errors which are here couched together as of the first and second iustice that charitie is the forme of faith that we are iustified by the merit of faith all which are before confuted in the controversies of the former chapter I doe here oppose against Pererius one of his owne order namely Tolet. annot 5. who directly prooueth that S. Paul speaketh of Abrahams first iustification which he prooueth by that place Iam. 2.25 that when Abrahams faith was imputed to him for righteousnes he was called the friend of God now saith he secunda iustitia non amicum sed gratiorem amicum fecit the second iustice doth not make one Gods friend for he was Gods friend before when he was first iustified but it maketh him a better and more acceptable friend 2. Peter Martyr hath here two answers 1. he that spake here vnto Abraham was Christ and therefore in beleeuing God he beleeued Christ and so this saith was imputed vnto him for righteousnes 2. all the promises of God were grounded vpon the mercie and goodnes of God and the mercie of God is grounded on Christ the Patriarkes then though it were but a temporall promise which was made yet in beleeuing of it did repose their trust vpon Gods mercie in Christ but both these answers are vnsufficient for they shew not directly that Abraham was iustified by faith but onely by a certaine consequence 3. Therefore the best answer is that Abraham in this multiplying of his seede did vnderstand Christ for his faith had respect not onely vnto this promise of the multiplying of his seede as the starres of heauen Gen. 15.5 but to the other promises before going as that in his seede all the families of the earth should be blessed Gen. 12. And that in these promises the Messiah is vnderstood thus it may appeare 1. because so S. Paul expoundeth seede of Christ Gal. 3. and the Hebrews also doe vnderstand this seede wherein all the families of the earth shall be blessed of Christ. 2. this multiplying of Abrahams seede as the sand of the sea or starres of heauen was not fulfilled in the carnall seede of Abraham which contained it selfe within the compasse of Canaan but it was accomplished in the spirituall seede of Abraham in the conuersion of the Gentiles to the faith of Christ. 3. neither could that blessing of all the families of the earth be vnderstood of any carnall blessing but of the spirituall benediction of the Gentiles conuerted to the faith of Christ as it is said Isa. 53.11 My righteous seruant by his knowledge shall iustifie many 4. yea in that they are promised to be as the starres of heauen that is shall haue celestiall glorie this promise the seede of Abraham could not attaine vnto but by Christ the king of glorie Psal. 24.8 5. our blessed Sauiour saith that Abraham was glad to see his day he saw it and reioyced which sheweth that he had an euident knowledge and expresse faith of Christ. Pareus Perer. 4. But Stapleton in Antidot denieth that this faith of Abraham was a speciall faith of the remission of sinnes but onely the Catholike faith which is to assent vnto euery word of God Contra. 1. If Abraham did assent vnto the word of God then also to this word concerning the remission of sinnes in Christ vnlesse they will denie that Abraham had any word at all for the remission of his sinnes whereupon then arised that his singular ioy in Christ for wherein can a man ioy then in the remission of his sinnes and consequently that his name is written in heauen Luk. 10.20 2. If they hold the hope and assurance of remission of sinnes to be no part of the Catholike faith as indeede the Papists doe not make it let them keepe such Catholike faith to themselues we will none of it what comfort can one haue in that faith which can not assure him of Gods fauour and of the remission of his sinnes 7. Quest. Why Abrahams faith was imputed vnto him at this time and not before Although Moses then first maketh mention of Abrahams iustification by faith Gen. 15.6 yet it hath relation to all other acts of his faith going before for it was an act of faith that
Abraham obeied God to goe out of his countrey and to dwell in a strange land Heb. 11.8 and other promises as Gen. 12.3 and 13.16 also Abraham beleeued wherein he shewed his faith yet Moses reserueth this commendation of Abrahams faith to this place for these reasons 1. Moses would not straight vpon the first promise made Gen. 12. speake of Abrahams iustification by faith before he had brought forth diuers excellent and glorious works that his iustification might appeare to be of his faith not by works so Faius and Tolet. annot 5. 2. Neither would Moses deferre this testimonie of Abrahams faith vnto that act of his in offering his Sonne to be sacrificed but he setteth it downe here as soone as he had receiued an expresse promise concerning his seede which was Christ that it might appeare to be faith in Christ and none other whereby he was iustified before this Abraham had receiued some generall promises concerning Christ as that in Abraham all the families of the earth should be blessed Gen. 12.3 and that his seede should be as the dust of the earth but the seede out of his owne bowels was not promised vntill now Tolet. Faius 3. Further then was his faith commended because it had at that time beene throughly tried when he thought that Eliezer his seruant should be his heire 4. And though Abraham had faith before yet was it still more perfected and Abraham was now more certenly perswaded of his iustification and therefore he is said now first to be iustified though indeede by the same faith he had beene iustified before Pareus dub 2. Quest. 8. What imputation is and what to be imputed 1. This word is distinguished according to that which is imputed as sometime that which is euill is said to be imputed sometime that which is good 1. An euill thing is imputed two wayes either rightfully as when a sinne is worthily imputed to him that committed it as Quintilian putteth this case lib. 5. c. 10. vtrum caedes ei imputanda sit c. whether the murther be to be imputed to him that beganne the strife or it is imputed wrongfully as adulterie was imputed to Susanna her charge without cause 2. a good thing is imputed three wayes 1. iure by right as the reward is imputed to the worke by debt as the Apostle vseth the word here v. 4. but then this word imputed is taken for to giue and it is improperly called an imputing 2. iniuria by wrong as when innocencie is imputed to a malefactor which is forbidden Prou. 17.15 to iustifie the wicked 3. gratia by grace and fauour a thing is imputed but not against right propter alienum meritum for an others merit and so are we said to be iustified by faith in Christ Pareus like as when a Creditor of grace and fauour accepteth a debt to be paied and accounteth it discharged when yet the partie indebted is not able to pay it in this sense is the word taken Numb 18.27 Your offring shall be reckoned vnto you as the corne of the barne it shall be so counted or be in stead of it though it be not it Faius 2. This word to be imputed likewise is taken either Physice in a Phisicall sense as when a plant is said to be imputed that is set in or graft into the stocke or relate by way of relation when a thing is imputed by way of acceptation and fauour as when the victorie archieved by the soldiers is for honors sake ascribed vnto the captaine though absent or when the captaine to whom the spoyle belongeth giueth it vnto the souldiers that did not fight for it and thus is the righteousnesse of Christ which we wrought not our selues imputed vnto vs by faith 3. And thus for faith to be imputed for righteousnesse or to be iustified by faith of faith or thorough faith are with S. Paul taken for one and the same thing Quest. 9. How Abrahams faith was imputed to him for righteousnesse 1. Origen thinketh that Abrahams faith was imputed to him now for righteousnesse because it was perfect whereas before vntill now it was onely in part and hereof it is that whereas it is said of the Israelites Exod. 14.31 they beleeued the Lord and his seruant Moses yet they are not said to be iustified by this faith it was for that their faith was not perfect as was Arahams But 1. no mans faith can be perfect here for as we knowe in part 1. Cor. 13.12 so is our faith in part 2. that beleefe which there Moses speaketh of was of an other kind it was not a iustifying faith which is ioyned with confidence for they reposed not their trust in Moses but it was onely a beleeuing and giuing credit vnto God and his minister Moses 2. Neither was Abraham iustified merito fidei by the merit and worthinesse of his faith as by the worke and act thereof as the Romanists teach and Origen gaue occasion of this error who thinketh as it is here said of faith it was imputed for righteousnesse idem de alijs vertutibus dici potest that the same thing may be said of other vertues as humilitie wisedome may be reputed vnto iustice c. But this is a manifest error for faith or any other vertue as it is a worke cannot iustifie because it is but an act of one vertue and so not obedience and conformitie to the whole lawe and beside we are said to be iustified by faith without workes then neither faith nor any vertue iustifieth as a worke 3. Neither yet is faith taken here by a synecdoche when one part is taken for all as including workes as P. Martyr reporteth their error for faith cannot include that which it excludeth if faith iustifie without workes then vnder workes cannot faith be comprehended 4. Here also we refuse that corrupt note of the ordinarie glosse that to him which beleeueth si non habet tempus operandi if he haue not time to worke faith onely sufficeth to righteousnesse but to him that hath time to worke the reward shall be giuen not according to his beleefe onely sed secundum debitum operationis but according to the debt of his worke But two wayes is this glosse erroneous 1. because it flatly contradicteth the Apostle who affirmeth where faith is counted for righteousnesse there is no reward due by any debt v. 4.5 2. it is impossible that he which hath a iustifying faith should be without some workes as euen the theife vpon the crosse shewed his faith by his workes in confessing his sinne and honouring Christ. 5. Tolet also here is verie nice and curious he will not haue the word ãâã ãâã ãâã ãâã ãâã here to be interpreted by the word imputo to impute but by the word reputo to repute the difference betweene the which two is this reputatur id quod tale non est ac si tale esset c. that is reputed which is not such as though it were such to
16. that is which had receiued the lawe 3. By wrath some would vnderstand the wrath and indignation in the transgressor his contumacie and rage against God who hath by lawe restrained him of his licentious libertie Origen and Haymo referre it to the penaltie of the law as an eye for an eye a tooth for a tooth but it rather signifieth the wrath and indignation of God in iudging and punishing of sinne not onely temporally but eternally Calvin 4. Now the lawe worketh wrath not of it selfe for it is holy iust and good but in respect of the weakenes and corruption of man which taketh occasion by the lawe as contrarie vnto it to be the worse as we see that in nature one contrarie by the resistance of an other becommeth so much the more violent as expereince sheweth in the breaking out of lightening and thunder and in the terrible noise of gunshot where two contraries meete together the fierie hoat nature of the brimstone and the cold qualitie of the saltpeter both tempered together in the gunpowder Mart. 5. But although the lawe occasionaliter by way of occasion procureth wrath yet it hath an other ende and effect vnto the godly for vnto them it is a schoolemaster to bring them vnto Christ so that Christ is the ende of the lawe not onely because he hath abolished the ceremonies of the lawe and so is the ende and fulfilling thereof but because the law directeth vs vnto Christ who hath fulfilled the lawe for vs which it was impossible for vs to keepe 6. Now the holy Apostle doth of purpose thus speake of the law as saying that by it commeth the knowledge of sinne that it causeth wrath that it is the ministerie of death that by this meanes he might abate that great opinion and estimation of the law which the Iewes conceiued of it hoping thereby to be iustified but otherwise as the law is considered in it selfe he giueth it the due commendation as afterward is shewed in the 7. chapter like as now the Preachers of the Gospel doe giue vnto good works their due praise and commendation but yet they detract from them as not beeing able to iustifie vs. Mart. 26. Quest. Of the meaning of these words v. 15. Where no law is there is no transgression 1. Origen here obserueth that the Apostle saith not where is law there is transgression for then all those holy men which liued vnder the law should be held to be vnder transgression but he saith in the negatiue where there is no law there is no transgression But this collection is not good for the contrarie must be inferred out of the Apostles words where there is no law there is no transgression therefore where there is a law there is transgression or els there should be no coherence in the Apostles words whereas this is added as a proofe of the former clause that the law causeth wrath 2. Now touching the coherence Gorrhan maketh here two arguments why the inheritance can not be by the law because by it there is neither remissio poenae remission of the punishment the law causing wrath nor yet remissio culpae remission of the fault because by the law commeth transgression Gryneus maketh this the coherence because idem est index c. there is the same foreshowne both of the transgression and punishment namely the law But thus better doth the sentence hang together the Apostle prooueth that the law causeth wrath by the cause thereof for that it causeth transgression so then transgression is set in the middes betweene the law and wrath for the law bringeth forth transgression and transgression wrath Pareus 3. But this should seeme to be no good argument no law no transgression therefore where there is law there is transgression as it followeth not no creature no man Ergo a creature a man Ans. The Apostle here reasoneth not à genere-ad speciem from the genus to the species as in the instance proposed but from the contrarie by the like connexion of the causes and effects as this followeth well in the like where the Sunne is not risen there is ââ day light therefore the Sunne beeing risen it is day Pareus 4. Now concerning the meaning of these words Haymo thinketh it may be vnderstood either of the lawe of nature and so infants not yet hauing vnderstanding of this lawe cannot be transgressors against it or of the Evangelicall lawe which the Pagans not hauing are not held to be so great offenders as they which haue reciued it or of the morall lawe of Moses where that lawe is not non est tanta praevaricatio neque sic imputatur there is not so great transgression neither is it so much imputed This latter sense is to be preferred for thoroughout this chapter the Apostle vnderstandeth the lawe of Moses 5. And further for the true vnderstanding of these words it must be obserued 1. that the Apostle saith not where is no lawe there is no iniquitie for the old world and the Sodomites committed iniquitie before the lawe was written but he saith there is no transgression which is referred to the lawe written gloss ordin 2. this is simply true of things indifferent as were the ceremonies before they were commanded by lawe for then it was no sinne to omit them but of things euill in their owne nature it must be vnderstood after a sort that there was not so great transgression before the law was giuen as after Lyran. 3. and hereof these two reasons may be giuen both quia homines nituntur in vetitum men are most bent vnto that which is forbidden and so by the prohibition of the lawe the stubbornenesse of mans heart was increased as also because by the lawe came the knowledge of sinne and so the seruant that knoweth his masters will and doth it not is worthie of more stripes Lyran. 4. So then the Apostle denieth not but that sinne which is committed against the conscience euen where there is no lawe is sinne non est reus tantae transgressionis c. he is not guiltie of so great transgression as he which knoweth the lawe and breaketh it Calvin Quest. 27. Who are meant by Abrahams seede which is of the Lawe v. 16. 1. The Apostle in this verse vrgeth two arguments to prooue that the inheritance is not of the law but of faith because it is of grace for to be iustified by faith and by grace with the Apostle are all one and because the promise is firme but if it were by the law it should be vncertaine and not firme because of mans weaknes who is not able to performe the law Calvin Chrysostome further saith that the Apostle here speaketh of two chiefe good things or benefits the one is quod quia data sunt firma sunt the things which are giuen are firme the other quod vniverso semini data sunt they are giuen to the whole seede of Abraham 2. By the seede which is of the law
risen but his bodie might haue beene kept incorruptible in his graue vnto the ende of the world and then he might haue risen and we with him but then should we haue beene iustified he rose therefore for our iustification not for our resurrection 4. Some will haue these two benefits of remission and iustification to be indifferently referred as well to the death as to the resurrection of Christ as Theophylact mortuus est exe tatus à morte c. he died and was raised from death to free and exempt vs from our euill works and to make vs iust to the same purpose Haymo vt credentes eum passum c. that beleeuing him to haue suffered for our saluation and to haue risen from the dead per hanc fidem mereamur iustificari we may be counted worthie to be iustified by this faith So Emmanuel Sa. vtrunque factum propter vtrunque both of these were wrought by both these But if both these benefits were in like sort and manner wrought by both those actions of Christ there should appeare no reason of this distinction which the Apostle vseth 5. An other exposition is Christ rose for our iustification that is ad eam demonstradam for the manifestation and demonstration of it Piscator he had purchased indeede both our redemption from our sinnes and our iustification by his death and passion but resurrectione gloriosa testatus est he witnessed by his resurrection that he had ouercome hell and death for vs Osiand But the Apostle sheweth the very reall cause of our iustification not the testification onely thereof by Christs resurrection as his deliuering to death was the very cause of the remission of our sinnes 6. Some giue this sense he is said to haue risen for our iustification quia salutis predicatio redemptionis applicatio generalis c. because the preaching of saluation and the generall application of redemption was to followe after the resurrection Tolet. annot 25. to the same purpose Pet. Martyr our redemption was purchased by the death of Christ but that the same might be applyed vnto vs spiritu sancto opus fuit it was needefull the spirit of God should be sent These by iustification vnderstand the application publication and preaching of iustification But this seemeth not be so fit neither for as in the one part of the sentence the Apostle toucheth the true working and efficient cause of the remission of sinnes Christs deliuering vnto death and not the application or publication so must the other part of our iustification be vnderstood And Christ might if it had pleased him haue giuen his Apostle a commission to preach his death and passion before his resurrection yet had we not beene fully iustified vntill he had risen againe 7. But among the rest that exposition which goeth vnder the name of Ambrose in the commentarie vpon this place seemeth to be most vnreasonable that the Apostle thus deuideth these benefits to shewe that as many as were baptized before the passion of Christ solam remissionem peccatorum accepisse receiued onely remission of sinnes but after Christs resurrection as well they which were baptized before as after esse omnes vere iustification were all truely iustified This one place doth giue iust occasion of suspition that those commentaries were not composed by Ambrose for remission of sinnes cannot be separated from iustification whosouer hath the one hath likewise the other because they are pronounced blessed whose sinnes are remitted before ver 7. but there can be no blessednesse without iustification 8. Hugo is somewhat curious to shewe the reason why remission of sinnes is ascribed vnto Christs passion and iustification vnto his resurrection first he saith that Christs passion is both causa meritum figura the cause merit and figure or forme of remission but it is the cause and merit onely of iustification and newenesse of life not the forme it is the cause moouing that we should liue in sinne for which Christ hath died and Christ by his death merited forgiuenesse of our sinne and he hath giuen in his death a forme that as he died in respect of his bodily life so we should die vnto sinne now of newenesse of life Christs death is both the cause mouing and meriting of newenesse of life but not a figure so it agreeth in three points with the remission of sinnes and in two onely with iustification Likewise Christs resurrection was both the cause mouing vnto newenesse of life are the forme and figure that as Christ rose againe so we should rise vnto newenesse of life but of remission of sinnes it was onely the cause moouing not the forme but of neither was it any meritorious cause for Christ hauing put off his mortall bodie in the resurrection was not in statu merendi in the state of meriting so the resurrection of Christ agreeth with iustification in two points in beeing the cause and figure or forme but with remission of sinnes onely in one in beeing the cause therefore iustification is rather ascribed to Christs resurrection then vnto his passion to this purpose Hugo But he faileth in this his subtile and curious distinction 1. for seeing that the passion of Christ in two points as be himselfe obserueth agreeth with iustification namely in beeing the cause and merit thereof and the resurrection in two likewise in beeing the cause and figure or forme iustification should rather in this regard be ascribed vnto Christs passion because it was merited by it and not by the other and the rather because the Apostle hath nothing to doe with the exemplarie forme of the one or the other but to shewe the true causes and so the passion of Christ shall agree in two respects with iustification and the resurrection of Christ but in one 9. To drawe then this question to an ende there are two answers which I insist vpon as the best and so I will ioyne them both together 1. The Apostle doth put iustification vnto the resurrection of Christ because although it were merited by his death yet it had the complement and perfection by the resurrection of Christ for if Christ had not risen againe he had not shewed himselfe conquerour of death and so the worke of our redemption had beene vnperfect thus Calvin Beza Gualter and to this purpose Rollecus distinguisheth well betweene meritum efficacia the merit of iustification in respect of Christ and the efficacie thereof in respect of vs Christ did meritoriously worke our iustification and saluation by his death and passion but the efficacie thereof and perfection of the worke to vs-ward dependeth vpon his resurrection the like distinction the Apostle vseth saying Rom. 10.10 With the heart man beleeueth vnto righteousnes and with the mouth man confesseth to saluation not really distinguishing them in the causes one from the other but shewing that the complement and perfection of the worke consisteth in both 2. Hereunto adde that although these two benefits of our
by righteousnes thorough Iesus Christ v. 21. And further this is yet more euident where the Apostle saith Rom. 4.25 Christ was deliuered to death for our sinnes and is risen againe for our iustification whence it is gathered that iustification is more then remission of sinnes onely which as it was wrought by his death so the other was compassed by all other his holy actions Piscator answereth that iustification is here affirmed of the resurrection because it is an euident demonstration of our iustification which was obtained by the death of Christ. But I preferre rather Augustines interpretation lib. 10. cont Faust. c. 10. Ista resurrectio credita nos iustificat c. this resurrection of Christ beeing beleeued doth iustifie vs non quod reliqua opera merita Christi excluduntur c. not that the rest of his merits and works are excluded sed omnia consummantur c. but because all was perfected and finished in his death and resurrection here Augustine affirmeth two things both that all Christs merits and works concurre in our iustification as also that the beleeuing of Christs resurrection is as verily a cause of our iustification not a demonstration onely as his death was of the remission of our sinnes See before this place more fully expounded quest 42. and Piscators exposition refuted artic 5. So then to finish this matter if Christs death onely effected and wrought our iustification then should the rest of his workes and actions be superfluous whereas whatsoeuer he did in life or death was wrought for vs as Thomas in his commentarie vpon this place alleadgeth out of Damascen omnes passiones actiones illius humanitatis fuerunt nobis salutifera vtpote ex virtute divinitatis prouenientes all the passions and actions of his humanitie did tend vnto our saluation as proceeding from the vertue of his Diuinitie 6. Morall observations v. 7. Blessed are they whose iniquities are forgiuen Peter Martyr here noteth well that our sinnes onely doe hinder our blessednes for iustificatio est inchoata beatitudo our iustification is an happines inchoate or begun so then when our sinnes shall be fully taken away then our beatitude and blessed estate shall no longer be deferred as our happines begunne bringeth with it the remission of sinne so when it is finished all our sinnes with the remainder of them shall be cleane purged v. 13. The promise that he should be heire of the world Although the faithfull haue the promises of this life so farre as the Lord seeth it to be expedient for them yet their peculiar inheritance is the kingdome of heauen the children of God therefore must comfort themselues in the hope and expectation of their proper inheritance though in the meane time they be stripped and dispossessed of the things of this life As Abraham had the land of Canaan promised him and yet he himselfe had no inheritance in it no not the breadth of a foote Act. 7.5 so we must be reuiued with the hope of our celestiall inheritance though we possesse little in this world as Abraham was promised to be heire of the world not so much of that present as of that to come v. 18. Abraham aboue hope beleeued vnder hope This teacheth vs that we should neuer despair or cast off our hope but comfort our selues in God though we see no meanes as Abraham beleeued Gods promise concerning the multiplying of his seede though he saw no reason thereof in nature such a godly resolution was in Iob cap. 13.15 Though he slay me yet will I trust in him Then God showeth himselfe strongest when we are weakest and his glorie most appeareth when he helpeth vs beeing forsaken of all other worldly meanes v. 20. And gaue glorie vnto God As Abraham praised and glorified God for his mercie and truth so we ought to magnifie God and set forth his praise for all his mercies toward vs the Lord is not so well pleased with any spirituall sacrifice and seruice as when he returne vnto the praise of euery good blessing as the Prophet Dauid saide Psal. 116.12 What shall I render vnto the Lord for all his benefits I will take the cuppe of sauing health and call vpon the name of the Lord this is all the recompence that either God expecteth at our hands or we are able to performe to giue him thanks for all his benefits v. 23. Now it was not written for him onely c. but for vs c. Seeing then that the Scriptures are written generally for all the faithfull we haue all interest in them and therefore euerie one of Gods children should hereby receiue encouragement diligently and carefully to search the Scriptures as appertaining and belonging euen vnto him as our Sauiour saith Ioh. 5.39 Search the Scriptures for in them you thinke to haue eternall life who would not search his ground verie deepe if he thought he should finde gold there so much more should we be diligent in searching the Scriptures which shewe vs the way to eternall life which is farre beyond all the treasures of the world v. 25. Who was deliuered to death for our sinnes Seeing then that Christ died not in vaine but brought that worke to perfection for the which he died this now maketh much for the comfort of Gods children that their sinnes are verily done away in Christ and blotted out in his death this was S. Pauls comfort that Christ came into the world to same sinners of whom he was the chiefe 1. Tim. 1.15 This also teacheth vs to die vnto sinne which was the cause that Christ was giuen vp vnto death as Origen well obserueth quomodo non alienum nobis inimicum omne ducitur peccatum c. how shall not euerie sinne seeme strange and as an enemie vnto vs for the which Christ was deliuered vp vnto death The fifth chapter 1. The text with the diuers readings v. 1. Then beeing iustified by faith we haue peace not let vs haue peace S. L. toward God thorough our Lord Iesus Christ 2 By whome also we haue had accesse thorough faith into this grace wherein we stand by the which we stand Be. and reioyce vnder the hope Be. G.V. in the hope L.S. of the glorie of God of the sonnes of God L. but this is added 3 Neither that onely but also we reioyce in tribulation knowing that tribulation of afflection V.S. oppression Be. bringeth forth patience worketh G. in vs S. but this is not in the originall 4 And patieâââe proofe B.S.L.V. or experience Be. G. ãâã ãâã ãâã ãâã ãâã Gr. and proofe or experience hope 5 And hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vnto vs 6 For Christ when we were yet weake at his time B.G. that is the appointed time S. according to the time Gr. died for the vngodly not to what ende when we were yet weake died Christ for the
absolute glorie which God hath in himselfe as of that whereby he shall glorifie vs Pareus Quest. 4. How we are said to reioyce in tribulation v. 3. Neither that onely c. Origen referreth this clause to all the particulars before expressed as iustification by Christ peace with God and hauing accesse vnto him by Christ but it is better restrained vnto the former clause that we doe not onely reioyce because of the future hope of eternall glorie but euen in tribulation also Erasmus for it might haue beene obiected that the condition and state of the children of God is for the present time most miserable the Apostle then preuenteth this obiection shewing that the children of God are euen in their afflictions most happie 2. As before then he shewed the internall effects of iustification in the spirituall graces of the minde so here is declared what iustification worketh in vs euen in temporall and externall things which is seene in these three points 1. the faithfull reioyce in tribulation 2. why because tribulation bringeth forth patience 3. and this is not in vaine for hope maketh them not ashamed Gorrhan 3. Chrysostome here sheweth a difference betweene the striuing for a temporall and euerlasting crowne for there in the labour that is sustained there is no pleasure till they come to the reward but here non minus iucunditatis adferunt ipsa certamina c. the very striuing hath no lesse pleasure then the reward which we striue for 4. But here we must vnderstand not euery tribulation but such as are endured for Christs cause for the euill also doe suffer tribulation but they suffer worthily as euill doers and in such tribulations there is no ioy no comfort but in such as the faithfull doe suffer for righteousnesse sake such as the Apostle speaketh of Act. 14.22 That we must thorough many afflictions enter into the kingdome of God 5. This is contrarie to the iudgement of the world and of naturall reason for they hold afflictions to be nothing els but miserie and vnhappinesse and them miserable which doe suffer them But like as the eight sphere keepeth it course from the East to the West but the planets doe mooue from the West to the East holding a contrarie course so the godly and faithfull doe embrace that way which the wicked decline as euill and vnhappie Martyr 6. And the faithfull reioyce thus in tribulation not as though they were without feeling and were voide of affection as the Stoiks would haue their wise men but afflictions beeing euill in themselues are thorough the grace of God turned to the good of his seruants Mart. Chrysostome here saith that tribulations are res in seipsis bonae c. things good in themselues because they bring forth patience but this is rather ex accidente by an accident that things in themselues euill are by Gods grace turned to be profitable vnto the servants of God 7. Now in that the faithfull doe many times mourne and complaine in their afflictions this is not contrarie to the Apostle for there is in euerie man regenerate the spirituall and naturall man the one sheweth it selfe in the naturall feeling of crosses and afflictions but the other aboue nature by grace reioyceth in them Calvin Quest. 5. How S. Paul and S. Iames are reconciled together the one making patience the cause of triall or probation the other the effect S. Paul v. 4. saith that patience bringeth forth triall or probation which is commonly translated experience But S. Iames saith v. 1.3 that the trying of your faith bringeth forth patience so S. Paul maketh this probation the effect of patience S. Iames the cause 1. It cannot be said that they speake of two diuerse kinds of patience for the same word ãâã ãâã ãâã ãâã ãâã patience is vsed in both places 2. Lyranus by probation vnderstandeth the purgation of sinnes for as the blot of sinne is taken away saith he by the contrition of the heart so the guilt of punishment by tribulation But the Scripture acknowledgeth no such purging of sinnes by affliction the purging of sinne is ascribed vnto Christ Heb. 1.3 Who by himselfe not by our afflictions but by his owne sufferings hath purged our sinne 3. There are then two kind of probations or rather this word probation is taken two wayes for either it signifieth the verie action it selfe whereby one is tried or prooued and so it is taken actiuely in respect of God who prooueth and trieth vs and so the triall and probation of our faith by affliction bringeth forth patience as the fruit and effect thereof and in this sense Iames taketh it or it signifieth the experience or triall which a man hath of himselfe by his affliction and so is the effect of patience and thus S. Paul vnderstandeth it And therefore the Apostles vse two diuerse words Iames hath ãâã ãâã ãâã ãâã ãâã which is taken actiuely for the verie probation it selfe S. Paul vseth the word ãâã ãâã ãâã ãâã ãâã which is taken passiuely for that which is tried and found out by experience thus Calvin Pareuis dub 3. Tolet annot 4. Perer. disput 1. numer 5. 4. Faius further answeareth that both are true in the same sense that patience bringeth forth triall or experience and probation or triall againe maketh patience as health is the cause of deambulation and walking and walking is the cause againe of health the one is encreased by the other Quest. 6. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 1. Oecumenius maketh this as a reason why we reioyce in tribulation because the loue of God is in vs and men doe delight to suffer and endure for that which they loue But loue is here taken passiuely for the loue wherewith we are beloued of God not actiuely for that whereby we loue God as shall be shewed in the next question and the Apostle had yeelded a sufficient reason before of our reioycing in tribulation because tribulation worketh patience patience experience c. 2. Some doe make it a reason of the words immediately going before namely of the certaintie of our hope which maketh vs not ashamed seeing we enioy the things hoped for because we are assured by the spirit of God that we are beloued of God his loue is shed abroad that is manifested in our hearts by the spirit so Faius Tolet. 3. But it rather containeth a generall reason of all the precedent benefits and priuiledges mentioned before of our iustification by faith accesse and entrance vnto God hope of glorie reioycing in tribulation because the spirit beareth witnesse vnto our hearts that we are accepted and beloued of God in Christ Calvin Pareus Quest. 7. What kind of loue the Apostle speaketh of saying The loue of God is shed abroad c. 1. Some doe take this actiuely for the loue wherewith we loue God so Oecumenius Anselme and Stapleton antidot pag. 275. doth to the same
not imputed vnto them that is that God doe not punish them for it so to Philemon 18. if he haue hurt thee any thing at all impute it vnto me that is let me satisfie for it Faius Tolet in this sense the Apostle saith Rom. 4.8 Blessed is he to whom the Lord imputeth not his sinne his sinne shall not be laid to his charge in iudgement And so the Apostle saith here where no lawe is sinne is not imputted that is there is no punishment inflicted for sinne but by the prescript of a lawe seeing then that the punishment of death was inflicted vpon those which liued before the lawe it could not be for sinnes which they actually coÌmitted which had no law to punish them therefore it was originall sinne which was punished by death and least it might be said that though there were no written lawe whereby sinne was imputed yet there was a naturall law which men transgressed and therefore were punished the Apostle sheweth in the next raise that euen death raigned ouer them which had committed no actuall sinne as Adam had done and therefore death was inflicted as a punishment not onely of actuall but originall sinne Beza 29. Quest. How death is said to haue raigned from Adam to Moses 1. Origen distinguisheth betweene the word pertransijt entred or passed which the Apostle vsed before v. 12. and regnavit raigned death entred ouer all both the iust and vniust but it raigned onely in those qui se peccato tota mento subiecerunt which did giue themselues wholly vnto sinne But the Apostle speaketh generally of all not onely of some that death raigned vpon by the generallitie of death he prooueth the generallitie of some and by this word regno he sheweth potentiam mortis the power of death thaâ none could resist it Martyr instar tyranni saeuijt it raged like a Tyrant Pareus 2. By death some vnderstand mons anima the death of the soule that is sinne which raigned from Adam vnto Moses Haymo Hug. but it is euident that the Apostle in this discourse distinguisheth death from sinne and prooueth by the effect the vniuersalitie of death brought in by sinne the generalitie of sinne also Origen seemeth to vnderstand mortem gehennae the death of hell vnto which all descended and therefore Christ went to hell to deliuer them this sense followeth also the ordinarie glosse and Gorrhan But in this sense it appeareth not why the Apostle should say vnto Moses for they hold that all the iust men euen vnder the law also went to hell But in truth the death of hell raigned not ouer the righteous either before the law or after from the which they were deliuered by Christ therefore the death of the bodie is here vnderstood which entred vpon all euen ouer infants which sinned not as Adam did 3. Vnto Moses 1. Origen by Moses vnderstandeth the Law and by the law the whole time of the law vsque ad adventum Christi vnto the comming of Christ who destroied the kingdome of sinne so also Haymo but in that the Apostle setteth Moses against Adam it is euident that he vnderstandeth the time when the law was giuen and what law he speaketh of is further shewed v. 20. The Law entred that offence should abound the dominion then of sinne and death there ended not 2. Some thinke this limitation is set because men were more afraid of death before Christs comming then after because they had not such hope of the resurrection Gorrhan but it is an hard and forced exposition to interpret vnto Moses vnto the comming of Christ as is shewed before 3. Some thinke it is said vnto Moses because then a remedie was giuen by the law in restraining of sinne and then first in Iudas capit destrui regnum mortis the kingdome of sinne beganne to be destroied and now euery where gloss ordinar but the law gaue no remedie against sinne for sinne then abounded much more v. 20. and the Apostle said before c. 4.15 That where no law is there is no transgression there is no such knowledge of sinne 4. Therefore vnto Moses noteth the time of the giuing of the law vsque ad legem per Mosen promulgatam vnto the law published by Moses gloss ordin not that death raigned not after Moses also but this is added to shew that death was in the world euen before the law Lyran. and so consequently sinne for of those greatest doubt might be made which liued before the law whether death entred vpon them as a punishment of their sinne 30. Quest. Of the meaning of these words which sinne not after the similitude of the transgression of Adam This verse hath diuers readings 1. some doe referre the last words after the similitude of the transgression of Adam vnto the first part of the sentence death raigned 2. some doe ioyne it with the next words before which sinned and of either of these there are seuerall opinions 1. They which distinguish the sentence and ioyne the first and last words together some as Chrysostome giue this sense that as death raigned vpon Adam so likewise it raigned ouer his posteritie but others doe make this the cause of death and mortalitie because they are borne like vnto Adam that is destitute of originall iustice Lyranus Tolet. annot 19. Tolet further would confirme this interpretation by diuers reasons 1. the preposition is ãâã which with a dative case sheweth the cause whereas an other word ãâã ãâã ãâã ãâã ãâã is vsed to signifie in as Philip. 2.7 He was found in shape as a man and Rom. 8.3 In the similitats of sinneful flesh 2. the word ãâã ãâã ãâã ãâã ãâã similitude sheweth the similitude and likenes of nature 3. and this is most agreeable to the Apostles purpose to shew the cause why death raigned ouer all because they are borne sinners like vnto Adam Contra. 1. The Greeke word ãâã ãâã ãâã ãâã ãâã is sometime taken for ãâã ãâã ãâã ãâã ãâã in as before in the 12. vers ãâã ãâã ãâã ãâã ãâã in whome and Tolet himselfe in that place sheweth that it is so vsed in other places of Scripture annot 15. 2. The word of similitude is better referred to the qualitie of Adams sinne then to the conformitie in nature 3. Neither needed the Apostle here shew the cause why death raigned ouer all but he bringeth in this as a proofe of that which he saide vers 12. that all sinned in Adam because all are subiect to death euen they which commit not actuall sinnes as infants it was therefore impertinent to repeat that which he intendeth to prooue 4. Now further this distinction of the verse is ouerthrowne by these two reasons 1. if the Apostle had saide ouer those which ãâ¦ã and should haue put to no other addition he had contraried himselfe hauing set it downe vers 12. that in Adam all sinned and death therefore went ouer all how theâ could he say that death raigned ouer those that sinned not
to the second or next vnderworking cause as the Apostle saith of beneficence or liberalitie that it worketh or causeth thanksgiuing vnto God sometime the effect is ascribed by this word vnto the instrumentall cause as Rom. 4.15 the lawe is said to worke or cause wrath and our light and momentanie afflictions are said to cause or worke vnto vs an exceeding weight of glorie 2. Cor. 4.17 because they are meanes to withdrawe our mindes from earthly things and to stirre vp faith in vs So tribulation worketh patience not as the efficient cause but as the organe and instrument whereby the spirit worketh patience in vs it procureth patience not sicut causa effectum c. as the cause the effect as Caietan but eam exercendo augendo ostendendo in exercising encreasing and shewing forth our patience Gorrh to the same purpose Pererius exercendae patientiae materia occasio est tribulation is the matter and occasion of exercising our patience This then is to be vnderstood according to the phrase of Scripture which doth vse to pronounce that of the signe and instrument which is proper vnto the thing as when it speaketh of the Sacraments for of it selfe tribulation worketh not patience as is seene in the wicked who thereby are driuen to impatience and despaire here then is no place to prooue any merit in the afflictions of the faithfull Controv. 5. That we are not iustified by the inherent habite of charitie Whereas the Apostle saith v. 5. The loue of God is shed abroad in our hearts c. Pererius vnderstanding the Apostle to speake here of that loue and charitie which is infused as an habite into the minde whereby we loue God setteth downe here certaine positions concerning this inherent charitie 1. he affirmeth that this charitie is that iustice whereby we are formally made iust and righteous before God disput 2. numer 10. 2. this charitie whereby we are iustified he affirmeth esse donum omnium donerum maximum to be a gift farre exceeding all other gifts 3. this charitie re non distingui à gratia gratum faciente is not indeede distinguished from grace making vs acceptable vnto God 4. Against the opinion of Caietane Scotus Gabriel he holdeth that there is in those which are iustified the habite of charitie permanent and remaining when the act ceaseth whereby they are formally made iust before God otherwise they should not be helde to be iust before God in their sleepe or when they cease to worke disput 3. numer 17.18 Contra. Although all these questions are here impertinent because the Apostle treateth not here of the charitie or loue which is in man toward God but of Gods loue toward vs as hath beene shewed at large before quest 7. yet it shall not be amisse briefly to counterpoise these erroneous assertions with the contrarie true and sound positions 1. An inherent righteousnesse and infused charitie in the faithfull we denie not but not such as whereby we are formally made righteous and iustified before God both because all our righteousnesse is as a stayned cloth Esay 64. it is imperfect and weake and therefore not able to iustifie vs and for that the Scripture testifieth that it is the righteousnesse of Christ which is applyed by faith whereby we are iustified before God as the Apostle calleth it The righteousnesse of God thorough the faith of Christ Rom. 3.22 Philip 3.9 2. Charitie is not simply the greatest of all other gifts and so absolutely preferred before faith but onely wherein they are compared together namely in respect of the continuance because faith and hope shall cease when we enioy those things which are beleeued and hoped for but loue shall remaine still so Chrysostome expoundeth the Apostle 1. Cor. 13.13 Thus Hugo saith well that charitie is said to be the greatest quia non excidit because it falleth not away but otherwise faith is the greater in quantum est cognitio generans omnes alias virtutes as it is a knowledge and engendreth all other vertues 3. The Thomists are herein contrarie to the Iesuite who affirme that gratia gratum faciens grace which maketh vs acceptable to God is in respect of charitie as the soule is to the powers and faculties which proceede from it And so indeede the grace that maketh vs acceptable vnto God is the loue and fauour of God in Christ which is as the efficient cause of that other loue and charitie which is infused into vs and wrought in vs by the holy Ghost And that our loue of God maketh vs not first acceptable vnto him the Apostle euidently testifieth 1. Iob. 4.10 Herein is loue not that we loued him but that he loued vs we were first then accepted and beloued of God before we could loue him againe 4. We graunt that faith hope and charitie are habits of the minde infused by the spirit and permanent in the soule for as the wicked doe attaine vnto euill habites of vice and sinne so the faithfull haue the habite of vertue but this is the difference that an euill habite is acquisitus gotten by euill custome but the good habites of the intellectuall vertues of faith loue hope are iufusi infused and wrought in vs by the spirit But we denie that by any such inherent habite we are made formally iust they are not causes of our iustification but rather the fruits and effects we haue the habite of faith because the spirit of God worketh in vs beleefe and we loue God because he loued vs first and gaue vs his spirit which worketh this loue in vs Faius So then the faithfull euen in their sleepe are iustified not by any inherent habit but because they are accepted of God in Christ as the Apostle saith Christ died for vs that whether we wake or sleepe we should liue together with him Controv. 6. Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them Whereas the Apostle here saith v. 8. that Christ died for vs we according to the Scriptures so vnderstand it that he offered a sacrifice for our sinnes Heb. 10.12 that he as our high Priest offred himselfe for our redemption Heb. 7.27 that he was our suretie and paied our ransome for vs Heb. 7.22 and saued vs from our sinnes in bearing the punishment due vnto the samâând so he died for vs that is in our place and stead and so purchased our redemption ãâã wicked Socinus thus wresteth and misconstrueth these words that Christ died no ãâã wise for vs then for our profit and benefit in confirming by his death his doctrine and example of life by the which he saith he brought saluation vnto the world and not by dying for vs as in our stead or to pay by his death our ransome his wicked obiections are these 1. Obiect The Apostle saith 1. Ioh. 3.16 He laid downe his life for vs and we ought to lay downe our liues for the brethren Christ died for
inordinate lasts as specially after these things which concerne the tast feeling and such like Faius Quest. 20. How we are not to giue our members as weapons vnto sinne v. 13. 1. Chrysostome here noteth that the bodie as a middle and indifferent thing betweene sinne and righteousnesse it may be both vsed as weapons for sinne and as an instrument of righteousnesse as both the souldier vseth armour of defence for his countrie and the theefe against it and he maketh mention here of two Kings God and sinne shewing what great difference and oddes there is betweene them that it should be a shame for vs to leaue the seruice of God and to betake vs to the vile seruitude of sinne 2. Origen here also ascribeth a difference in the Apostles phraise he speaking of iniquitie maketh mention onely of our members which must not be giuen as weapons vnto it but he willeth vs to giue our selues vnto God because when first we haue deuoted our selues our inward minde and desire to Gods seruice so we shall make also our members instruments of holines 3. Theophylact noteth that sinne is called by the name of iniquitie because he that sinneth in scipsum vel in proximum iniurius est is iniurious and vniust against himselfe or his neighbour 4. By members we must not vnderstand onely the externall partes of the bodie as the eyes eares hands but the inward also as will affection heart that none of these must become the instruments of vnrighteousnesse Pareus 5. The Apostle setteth downe two partes of our seruice vnto God as he did before of seruice to sinne the first is obedience and subiection giue your selues vnto God the other is to striue and fight for the kingdome of righteousnesse as before he forbad them to vse their members as weapons for sinne Pareus 6. The Apostle inserting these words as aliue from the dead giueth a reason why we should not serue sinne but bequeath our selues to the seruice of God because we hauing receiued so great a benefit as to be raised in Christ from the death of sinne should now as no more dead but as liuing serue God and therefore in this regard iustum est it is iust as Chrysostome inferreth so the Apostle saith are aliue and therefore potestis yea may and ye were dead and therefore debetis ye ought to giue your selues vnto God gloss interline Origen maketh it as an effect and consequent of the former that in giuing your selues to God yea by this meanes shall die vnto sinne and liue vnto righteousnesse but it is rather a reason taken from the ende of our spirituall mortification as is obserued before out of Chrysostome Quest. 21. What it is not to be vnder the law but vnder grace v. 14. There are two things which doe encourage men to fight bonitas causa facilitas victoriae the goodnes of the cause and the facilitie of the victorie both these arguments the Apostle vseth here the goodnesse of the cause he shewed before which was to take part with God and to fight his battels against sinne the easines of the victorie he now setteth forth because we are not vnder the law but vnder grace which doth helpe vs and giue vs strength to resist sinne But these words are diuersely expounded 1. Origen vnderstandeth here the law of the members which continually resisteth against the law of the minde But as Beza well noteth the law of the members is not put absolutely without any other addition as it is here but alwaies something is added by way of explanation 2. Neither doth the Apostle speake here of the ceremoniall or iudiciall law from both which we are free from the first wholly both from the obligation but not from the substance in obseruing the equitie of these lawes the Apostle speaketh of neither of these but of the morall law against the which the concupiscence of the flesh continually inciteth and stirreth men vp 3. The Apostle then speaketh here of the morall law in the which three things are to be considered the substance in the obseruation thereof and the consequents either iustification in obseruing it or malediction if it be not obserued the question is in which of these respects we are said to be free from the law and not vnder it in this place it is confessed of of all that we are free from the iustification by the workes of the law the question is here of the other two the malediction of the law and the obseruation or obedience of it some take the first to be here meant that not to be vnder the law but vnder grace is not to be vnder the curse of the law but to haue remission of sinnes in Christ so Haymo ye are not vnder the law quae punit damnat peccatores which punisheth and condemneth sinners but vnder the grace of Christ that is the remission of sinnes to the same purpose Vatablus to be vnder grace is to haue the conscience assured omne peccatum nobis remissum esse c. that all sinne is remitted vs by the mercie of God so also Calvin they are not vnder the law that is opera eorum non exiguntur ad severum legis examen their workes are not now exacted according to the seuere censure and examination of the law thus also Melancthor Piscator likewise legi satisfecistis in Christo yea haue satisfied the law in Christ But Beza refuteth this interpretation vpon this reason because the Apostle speaketh not here of the remission of sinnes but of mortification and of the fruites of righteousnesse begunne in vs by the spirit 4. Some doe vnderstand it of the obseruation of the law in respect of the manner not of the substance for we are still vnder the obedience of the law to performe the holy workes and duties which are therein prescribed but we are not now vnder the law for the manner of our obedience to be forced thereunto by feare and terrour but the grace of God maketh vs willing and able in some measure to keepe the law which prescribed what was to be done but helped not toward the doing thereof thus Augustine Lex reos faciebat iubendo non adiuvando gratia adiuvat vt quisqne sit legis factor the law made men guiltie in commanding not in helping but grace helpeth euery one to be a doer of the law And to this purpose he maketh sowre degrees of men ante legem sub lege sub gratia in pace before the law vnder the law vnder grace in peace ante legem non pugnamus before the law we do not so much as fight or striue against sinne at all vnder the law pugnamus sed vincimur we fight but are ouercome vnder grace pugnamus vincimus we fight and by grace ouercome sinne in pace ne pugnamus quidem but in the state of peace which is in the kingdome of heauen we shall not so much as fight because then all our spirituall enemies shall be
statutes that were not good Gorrhan here answereth that they were good in themselues but became euill ipsorum vitio by their fault Iunius vnderstandeth that place of the hard iudiciall laws and sentences of death both ordinarie and extraordinarie But rather it is referred to the ceremoniall laws which were as a yoke and burthen laid vpon the people which they were not able to beare as S. Peter expoundeth Act. 15.10 Quest. 23. How the lawe is said to be spirituall 1. Origen thinketh it is called spirituall because it must be vnderstood not literally but spiritually But the Apostle treateth here of the morall lawe where was no place for allegories 2. Theodoret because it was giuen of God who is a spirit 3. Ambrose because the lawe directed vs to the worship of God who is a most pure spirit 4. Augustine because it cannot be fulfilled nisi à viris spiritualibus but of spirituall men but no man in this life is so spirituall that he can keep the law 5. Thomas because concordat cum spiritu hominis it agreeth with the spirit of man that is reason so also Lyranus because it directeth man to followe the instinct of the spirit or reason so also Gorrhan spiritum hominis aleus it nourisheth the spirit of man But the verie spirit of man is corrupt and contrarie to the law by nature and therefore the Apostle saith Ephes. 4.23 be renewed in the spirit of your mind 6. Pet. Martyr giueth this reason why it is called spirituall because it requireth not onely the externall obedience in the outward workes but the spirituall in the heart and affections 7. But hereunto it may be added that it is spirituall because it requireth a spirituall that is a perfect obedience both in bodie and soule and an angelicall and diuine obedience to followe vertue and shunne vice so Chrysostome and Theophylact and Calvin Pareus Osiand following them 8. that seemeth to be somewhat curious which the ordinar gloss here obserueth that the Lawe is onely called spirituall because therein are those things quae Dit sunt which are Gods but the Gospel is called lex spiritus the lawe of the spirit because there Deus ipse est God himselfe is Quest. 24. How the Apostle saith he is carnall and sold vnder sinne v. 17. 1. Pererius well obserueth here that one may be said to be carnall two waies quia serââ carni because he serueth the flesh or he which by reason of his corrupt nature procliuis est is prone vnto concupiscence to this purpose Pareus that in the first sense the vnregenerate are said to be carnall in the other the regenerate because they are yet infirmitatibus abnoxque subiect to infirmities quia nondums habent spirituale corpus because they haue not yet a spirituall bodie freed from all infirmities such as they shall haue in the resurrection August lib. ad Bonifac. c. 10. so we haue inchoatam non plenam liberationem a deliuerance begunne in Christ but not yet perfect till our last enemie death shall be destroied 2. Likewise where the Apostle saith he was sold 1. Some take the word properly for such a selling wherein there is a buyer a thing sold and a price which they referre either vnto Adams selling himselfe to the deuill for an apple Lyran. gloss ordinar or to a mans selling of himselfe by his actuall sinnes for the sweetnesse of pleasure which is as the price which men sell themselues to the deuill for Tolet. annot 16. Gorrhan But in this sense S. Paul beeing a spirituall and regenerate man cannot be said to be sold. 2. wherefore this metaphor is not largely to be taken as when Ahab is said to haue sold himselfe to worke wickednes 1. King 21.25 for there are two kinds of slaues one that selleth himselfe into captiuitie and willingly obeyeth a tyrant or one which against his will is brought into servitude as Ioseph was sold by his brethren into captiuitie and this is S. Pauls case here Pareus And Augustine noteth that sometime selling in Scripture is taken for a simple tradition or deliuering ouer without any price lib. 7. in Iudic. c. 17. and so indeed the Hebrew word machar signifieth as well to deliuer as to sell as Isay 52.3 the Israelites are said to be sold for naught and the Lord will redeeme them for naught But these two are said in a diuerse sense Men are said to be sold for naught in respect of God he receiueth no honour but rather dishonour by their selling ouer vnto sinne they are redeemed for naught in Christ in respect of themselues because they gaue nothing for their redemption but yet in respect of Christ and his price they were not redeemed for naught but by the most pretious blood of Christ Mart. Pererius thinketh they are said to be redeemed for naught comparatively because that momentarie pleasure for the which a sinner selleth himselfe is nothing to the price and dignitie of his soule numer 72. but rather selling is here taken for a plaine deliuering ouer as is before shewed out of Augustine Now two waies are the regenerate sold ouer to sinne in respect of their originall corruption and of their carnall infirmities which remaine still in their corrupt nature to the which they are subiect still Pareus but the vnregenerate are said to be sold ouer as Ahab was because they giue themselues wholly ouer vnto sinne Beza doth well expresse these two kinds of seruitude or selling ouer by the like difference in humane servitude for some are slaves because they are borne of serâile and bond parents others make themselues bond like vnto the first are the regenerate and the vnregenerate as the second Quest. 25. Of these words v. 15. I allow not what I doe what I would that doe I not 1. Chrysostome thinking that the Apostle speaketh this in the person of an vnregenerate man referreth this word ãâã ãâã ãâã ãâã ãâã I know not or vnderstand nor to the vnderstanding not that a sinner knoweth not when he sinneth sed tenebrosa quadaÌ vertigine obvoluor but I am ouertaken with a kind of dizines that I know not how I was ouertaken so also Origen non rem ipsam sed causam rei dicitur ignorare he is said not to know not the thing but the cause thereof that is how and by what means he came to sinne But it is euident by the words following what I would c. that the Apostle speaketh of his will rather then vnderstanding 2. Pererius likewise inclining to thinke that this is spoken in the person of a carnall man will haue this vnderstood of a generall and vniversall knowledge will and hatred that men in generall knowe and will vertue and hate vice but not in particular But the Apostle here speaketh of doing and not doing which must be referred to particular actions 3. Augustine verie well interpreteth non agnosco I know not that is non approbo non consentio I approoue not consent not
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌt of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâr complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for ââ hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
in chaunging it for some better thing 4. Wherefore the Apostle specially meaneth that all things that is all afflictions and tribulations shall be turned to the good of the Saints as Chrysostome interpreteth omnia etiam tristia includit in saying all he includeth also heauie things c. so Calvin Martyr Pareus with others though it be verie true that not onely afflictions but all things whatsoeuer shall fall out for the best And here Bernard well obserueth that all things so worke together vt inter haec omnia etiam quae nihil sunt numerentur c. that among all these things euen those are numbred which are indeed nothing as sickenes death and such like which haue no nature of their owne but are naturae corruptiones corruptions of nature 4. To those which loue God 1. the Apostle rather saith which loue God then which beleeue in God for these causes 1. for that the loue of God doth most shew it selfe in affliction when a faithfull man is willing to endure all things for the exceeding loue of God 2. and hereby Saint Paul doth distinguish a true faith working by loue from a sained faith which hath no such loue Mar. 3. and least any should thinke that by the merite of their loue toward God this benefit is obtained for all things to worke for the best the Apostle addeth which are called to shew that God first loueth them in calling of them before they could loue God Calvin and so the ordinarie gloss well noteth because the Apostle addeth which are called non aliunde est quà m à praedestinatione c. it is not from any other cause that all things worke together to their good then of predestination it is not of their merit 3. Origen whereas all things are said to worke together c. to them that loue God inferreth that to them which are not yet so perfit to loue God but reteine still the spirit of feare some things may fall out for the best but not all But though there may be diuerse degrees in the loue of God and so some more or lesse are made partakers of this benefit yet not onely some things but all to such as loue God shall fall out for the best so long as they remaine in the loue of God But if they haue not the loue of God at all then nothing shall be for the best but euen the good things shall fall out vnto their hurt as Chrysostome well collecteth that as to those which loue God etiam quae nocitura videntur euen those things which seemed hurtfull are for their profite so to them which loue not God quae profutura videntur damna sunt things which seemed to profite are hurtfull 5. Called of this purpose 1. Chrysostome Origen Theodoret Oecumenius doe vnderstand this not of the purpose of God but of man that God called those whom he foresaw to haue a purpose to consent vnto their calling But this is a very erroneous interpretation God in Scripture is said to call men not according to the purpose of men but according to his owne purpose as c. 9.11 that the purpose of God might remaine according to election 1. Tim. 1.9 Who hath saued vs according to his owne purpose and grace Ephes. 1.5 Who hath predestinate vs according to the good pleasure of his will in these and such other places this purpose is interpreted to be the purpose of God not of men and herein Tolet annot 31. and Pererius numer 107. doe well concurre together in giuing testimonie to the truth in reiecting the erroneous interpretation of the Greeke expositors 2. so then here the Apostle insinuateth a distinction of callings some are onely externall and not effectuall some are internall by the efficacie of grace according to the purpose of God so our Sauiour in the Gospell many are called but few chosen he speaketh of the externall calling onely but the Apostle here mentioneth the other effectuall calling which alwayes and onely followeth election Quest. 45. Of the meaning of these words v. 29. Those whom he knew before he also predestinate c. 1. They are deceiued which here doe vnderstand this foreknowledge of God of the foresight of their faith which should beleeue as Haymo quos praesciuit credituros c. whom he foresaw should beleeue them he predestinate so also Osiander with other Lutherans who doe hold election to depend ex prouisa fide of the foresight of faith whereas faith is the fruit and effect of predestination not the cause thereof whereof more followeth to be handled among the controversies 2. And as we make not Gods prescience here the cause of predestination so neither with Caietane doe we make predestination the cause of Gods prescience ratio quod sciat illâ fore est quod volendo decrevit illa fore the cause that God knoweth things to come is because he willed and decreed them to be and Origen before had the like conceit in eo quod futurum sit id quod nondum est in hoc voluntas magis est quà m praescientia conditoris in this that what yet is not shall be therein the will rather of the Creator then his prescience is seene c. for in the order of nature first the knowledge of a thing which is in the vnderstanding goeth before the determination and decree which is in the will 3. Neither here doe we admit their distinction who would haue the foreknowledge of God onely to concerne the reprobate and predestination the elect and so they set praescites they which are foreseene or foreknowne against the predestinate for the Apostle here saith that God predestinate whom he knewe before then are not the wicked onely said to be foreseene of God but the elect also Beza nay Origen well obserueth that in the Scripture the wicked are not said to be foreseene of God at all not that any thing can escape Gods knowledge sed quia omne quod malum est scientia eius praescientia habetur indignum but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God 4. Some doe take this foreknowledge of God pro verbo elegendi for the word of electing as 1. Pet. 1.2 Elect according to the foreknowledge of God Calvin but here election and foreknowledge are distinguished foreknowledge goeth before election 5. Wherefore by prescience here we vnderstand not simply the foreknowledge of God but his foreacknowledging which is a knowledge with approbation the word is not ãâã ãâã ãâã ãâã ãâã he knewe before but ãâã ãâã ãâã ãâã ãâã praecognovit he acknowledged before in this sense it is said The Lord knoweth who are his 2. Timoth. 2.19 and Rom. 11.2 Hath God cast away his people whom he knewe before that is loued approoued for they had no good workes which the Lord did foresee thus Martyr Bullinger Pareus with others and Pererius significat scientiam approbationis it signifieth the knowledge of approbation disput 21. num
The spirit maketh request with sighes The meaning is this that many times when the children of God are ouerwhelmed with griefe and knowe not themselues what they pray but onely sobbe and sigh that the spirit vnderstandeth their meaning and euen those sighs and groanes which come of the spirit doe pray for them Augustine writeth excellently hereof epist. 121. that the brethren in Egypt are said crebras habere orationes sed eas brevissimas raptim iaculatas to make often prayers but the same verie short and as it were of a sudden cast out c. whereupon he thus inferreth hanc intentionem sicut non est obtrâdenda si per durare non potest ita si perduraverit non esse cito rumpendam the intention of prayer as it must not be forced if it doth not continue so if it hold still it must not suddenly be interrupted and broken off and so he concludeth ab sit ab oratione multa locutio sud non desit multa precatso in our prayer let there be absent much speach but let there not be wanting much praying c. for as long as the intention and devotion holdeth the prayer cannot be too much but to goe on still in words the intention beeing slacked is much babling and talking not praying 5. Places of controversie Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation v. 1. There is no condemnation Bellarmine hence inferreth the contrarie that in these words the Apostle doth not so much shewe that there is no condemnaâon to those that are iustified as that there is no matter of condemnation in them nihil condemnatione dignum nothing worthie of condemnation l. 5. de amiss grat c. 7. arg 3. and consequently concupiscence in them is not sinne Contra. 1. The contrarie rather is inferred out of the Apostles words that concupiscence is in it selfe worthie of condemnation of the which the Apostle treated before in the former chapter but it is not vnto damnation neither it nor any other sinne vnto those which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause they are iustified in Christ and therefore though sinne remaine in them yet it is not imputed therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth that vnto those which are iustified in Christ there is no condemnation not for that there is nothing worthie of condemnation in them for then they should be altogether without sinne but because they are iustified 3. the Apostle saith not there is no sinne but no condemnation Melancth not that the same sinnes remaine in those which are iustified which were in them before as Pererius slanndereth Calvin to say disput 1. numer 5. but there be still some imperfections and reliques of sinne remaining but not raigning which notwithstanding are not imputed vnto the faithfull neither are able to condemne them and Calvin saith no more but that the Apostle ioyneth three things together imperfectionem the imperfections which are alwayes in the Saints Dei indulgentiam Gods indulgence whereby their sinnes are forgiuen and regenerationem spiritus the regeneration of the spirit for carni suae indulgens he that is giuen to the flesh doth flatter himselfe in vaine to be freed from his sinne Calvin then cannot the same sinnes remaine seeing in the regenerate the flesh is mortified and sinne subdued Controv. 2. That none are perfect in this life Origens ouersight is here to be noted who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit and partly the Lawe of sinne in the flesh saith that now he speaketh of those which ex integro in Christo sunt which wholly are in Christ not partly of the spirit partly of the flesh but are perfect Contra. 1. First Origen confoundeth iustification and sanctification for the faithfull are indeed wholly graft into Christ by faith and yet they may haue some infirmities of the flesh remaining 2. there neuer liued any of that perfection neuer to be tempted of the flesh but onely Christ but yet they which are in Christ doe not walke after the flesh that is non carnem ducem sequuntur they doe not followe the flesh as their guide though they be sometime tempted of the flesh but they follow the guiding and direction of the spirit Beza in annot 3. and it hath beene sufficiently shewed before quest 36. of the former chapter that the Apostle there speaketh in his owne person as of a man regenerate and so in this place he meaneth the same whom in his owne person he described before Controv. 3. That regeneration is not the cause that there is no condemnation to the faithfull The Romanists doe make this the cause why there is no condemnation to those which are in Christ because they walke not after the flesh but after the spirit Tolet. annot 1. Bellarm 5. de amission grat c. 10. respons ad obiect 7. so likewise Stapleton Antidot p. 435. who thus obiecteth 1. Ob. He vrgeth the Apostles words here there is no condeÌnation c. which walke not after the flesh therefore for that they walke not after the flesh there is no condemnation to such Contra. The Apostle saith not there is no condemnation because they walke not but to them that walke not regeneration is required as a necessarie condition annexed to iustification not as the cause so that here is an answear to two questions together how we are iustified namely by faith in Christ and who are iustified they which bring forth good fruits the one is internall their iustification the other externall namely sanctification Beza 2. Ob. The Apostle saith that the lawe of the spirit which Beza interpreteth to be the grace of regeneration doth free vs from the lawe of sinne and death v. 2. Ergo it is the cause of iustification Contra. 1. This interpretation beeing admitted that followeth not which is inferred for the words are not from sinne but from the lawe of sinne that is from the dominion of sinne and so indeede the grace of regeneration freeth vs that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit legem fidei the lawe of faith whereby we are freed from sinne and death 3. Ob. If righteousnesse beeing present do not iustifie vs then beeing absent it condemneth not Contra. 1. Is followeth not for a thing may be insufficient to a worke beeing present and yet if it be remooued it is sufficient to hinder the worke as good diet in a sicke man may hinder his recouerie and yet if he vse it it is not alwayes sufficient to helpe him 2. and yet here is a difference in this example for good diet is an helping cause vnto health but good workes are no cause of saluation but onely a condition necessarily required and annexed 4.
omnium operum prouisionem before the foresight of any workes Bellar. lib. 2. de grat c. 10. and Pererius is of the same iudgement disput 22.23 vpon this chapter but our Rhemists are more grosse in this point they say that Christ hath not appointed men by his absolute election c. without any condition or respect of their workes Hebr. c. 5. sect 7. Now this opinion that predestination is grounded vpon the foresight of faith or good workes is thus euidently confuted Argum. 1. That which is Gods worke in man is no cause in mans behalfe why he should be elected but faith and to beleeue is the worke of God Ioh. 6.29 This is the worke of God that yee beleeue c. Ephes. 2.8 By grace are ye saued through faith not of your selues it is the gift of God therefore the foresight of faith is not the cause of election 2. Argum. That which is the effect of predestination is not the cause but faith and good workes are the fruit and effect as Act. 13.48 As many as were ordained to eternall life beleeued he saith not as many as were foreseene to beleeue were ordained c. Eph. 2.4 He hath chosen vs that we should be holy it is the end and fruit of our election our holines therefore not the procuring or inducing cause 3. Argum. There is one and the same reason and manner and cause of election vnto all but some are saued without prouision or foresight of their workes as infants which die in their infancie for their good workes which are not could not be foreseene it cannot be here answered that their good workes are foreseene which they would haue done if they had liued for if one may be elected for the foresight of good workes which he might haue done by the same reason one might be condemned vpon the foresight of euill works which he might haue committed but this standeth not with the iustice of God 4. Argum. First the end is propounded then the meanes are thought of as tending to that end the meanes are no inducement to decree or set downe the end of a thing life eternall is the end the meanes and way thereunto are faith and vertuous workes these then foreseene of God could not be a motiue to decree the end 5. Augustine was sometime of opinion that although God hath not chosen the good workes of men in his prescience elegit tamem fidem in praescientia yet in his prescience he made choice of faith in exposition huius epistol But afterward Augustine retracteth this opinion lib. 1. Retractat c. 23. ingeniously confessing nondum diligenter quaefieram c. quaenam sit electio gratiae I had not diligently enquired not found out what is the election of grace which is no grace si vlla merita praecedant if any merits goe before 6. Some Popish writers haue deuised how to reconcile Augustine with the rest of the fathers and they haue found out this distinction that there are two kinds of predestination one ad gratiam to receiue grace and this they say is without any foresight of faith or works and the other is ad gratiam vnto glorie and life eternall which proceedeth from the foresight of faith and workes of this kind of predestination speake the Greeke fathers and Augustine of the other Thus Ruard Tapper Dryedon Gabriel Vasquez as they are cited and approoued by Parerius disput 24. Contra. 1. Augustine euidently speaketh of predestination to eternall life where he deliuereth his first opinion of the foresight of faith for these are his words Quid elegit Deus in eo what did God elect in him whom he did predestinate vnto life eternall 2. That is a vaine and idle distinction for predestination comprehendeth both the ende and the meanes thereunto as the Apostle saith Ephes. 1.11 in whom we are chosen when we were predestinate c. that we which first trusted in Christ should be to the praise of his glorie here both the meanes to beleeue or trust in Christ and the end euerlasting glorie are both comprehended vnder predestination 3. in this distinction there is a vaine and absurd tautologie for who would aske this question whether the foresight of grace and faith in a man were the cause that God ordained him to haue grace and faith 7. Tolet to helpe out this matter saith that the foresight of faith as a motiue vnto election and the election by grace may well stand together for here faith foreseene is not considered as a merit but as causa sine qua non a cause without the which God hath purposed not to call those which shall be saued but notwithstanding it is bene placitum the good pleasure of God not the merit of man annot 31. Contra. In this question of predestination we must distinguish betweene the decree it selfe and the execution of the decree in the execution good workes are required not as a meritorious cause of life eternall but onely as such a cause without the which life eternall cannot be ââad and this we graunt but if Gods decree should arise of any such foresight it is now an inducement and motiue not a cause onely sine quae non without the which not and so Gods good pleasure should not be the first cause higher then the which the Apostle goeth not Ephes. 1.5 if the foresight of faith or good workes should induce the Lord to elect for now election should not stand vpon the will and pleasure of God but vpon the will and inclination of man Controv. 17. Against the opinion of Ambrosius Catharinus concerning predestination This Popish writers opinion is that God hath ordained all men vnto eternall life yet with this difference Some he hath absolutely appointed vnto saluation without any condition whose head is Christ and then the blessed Virgin Marie the number of those thus predestinate is certaine and none of them can perish there is an other sort of men which are ordained vnto saluation not absolutely but vnder condition of their obedience vpon the foresight of their merits and some of those come vnto eternall life some doe not of this opinion Sixtus Senensis Catharinus scholar professeth himselfe to haue beene Biblioth lib. 6. annot 248. and that he preached it for tenne yeares together and in diuerse cheefe cities of Italie till he saw the inconuenience and manifold difficulties that would follow vpon that doctrine and then he gaue ouer Contra. This opinion hath diuerse absurdities 1. it alloweth some to be saued which are not predestinate vnto life contrarie to the Scripture which onely promiseth euerlasting deliuerance and saluation vnto them which are written in the booke of life Dan. 12.1 Reuel 17.8 c. 20.12 2. It maketh Gods ordinance and decree to be vncertaine that many whom he appointeth to saluation yet are not saued 3. it maketh a diuersitie in the ordinance of God to saluation that some are absolutely elected some vpon condition onely whereas there is one end and the
the heathen that they were not called in respect of any such will or endeauour but as well the calling and running of regenerate as vnregenerate men are here excluded from beeing any cause of election 5. Neither are those words to be deuided as though the willer were one and the runner an other but the things onely are discerned by willing is vnderstood the inclination and endeauour of the minde by running the externall workes and labour Gryneus 6. And here the nominative case must be supplied which Beza will haue to be election that it is not in the willer or runner and so Pareus Haymo supplieth the will is not of the willer nor cursus the running of the runner Pet. Martyr better vnderstandeth both that two things are here implied that neither election is in respect of any thing in man neither that he hath power to will or runne of himselfe 7. And Beza well interpreteth ãâã ãâã ãâã ãâã ãâã of him that willeth not volentis of the willing to take away all ambiguitie least the word ãâã ãâã ãâã ãâã ãâã God might be thought to be supplied in the two first as well as in the last as though the sense should be this It is not of God that willeth or runneth but that sheweth mercie 17. Quest. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 1. Photius in Oecumen vnderstandeth it of the raising vp of Pharaoh to the kingdome so also Rupertus Taitiens I haue raised thee scilicet in regnum that is to the kingdome so also the Rhemists in their annot and Vatablus But the Apostle goeth further then to the time of Pharaohs comming to the kingdome 2. Chrysostome so also the Septuag and Chalde paraphrast doe refer it to the sauing and keeping of Pharaoh aliue from the plagues of Egypt that Gods power might be shewed in him and to the same purpose Ambrose whome the ordinarie glosse followeth thus expoundeth I haue raised thee vp cum apud Deum mortum esses beeing in effect dead before God in suffering thee to liue c. But many beside Pharaoh were so reserued from the plagues of Egypt 3. some vnderstand it permissive that God is saide to haue raised him vp in permitting Pharaoh to rage against his people permittendo non agendo by permitting not acting or doing any thing Rupertus before alleadged and these thinke that good things are done volente Deo God beeing willing mala permittente and euill by his permission onely But Pet. Martyr here well sheweth that euen permission also is not without the will of God and that euen good works belong vnto Gods permission as Heb. 6.3 This will we doe if God permit and this word of raising vp sheweth more then a permission onely 4. Some referre it vnto the meanes as the signes and wonders whereby Pharaoh was further hardened so their meaning is that God did raise him vp occasionaliter by ministring occasion onely as Anselme excitavi te quasi sopitum per mea signa I did raise thee vp or awake thee by my signes as a sleepe to the same purpose Lyranus abusus est signis he abused the signes which were sent to bring him to repentance Haymo much differeth not duritiam cordis manifestavi I manifested or made knowne by this meanes the hardnes of thy heart But the Apostle ariseth yet higher to the counsell and purpose of God he staieth not onely in the externall and secondarie meanes 5. Beza and Gryneus vnderstand it of the creating of Pharaoh that he had made and created him to that ende but the Apostle as before in the example of Esau and Iacob so here speaketh of the purpose and counsell of God which went before their creation and birth 6. Pet. Martyr hath this note by the way that God might raise vp in Pharaohs minde vehementem cogitationem de tuendo regno a vehement cogitation or thought to defend his kingdome but he by his owne corruption turned this cogitation into malice against the people of God But this doth not fully satisfie for the counsell and purpose of God concerning Pharaoh was long before the raising or stirring vp of any such cogitation 7. Neither must this be referred so vnto God as to make him the efficient cause of stirring vp the malice of Pharaoh as Pererius slandereth the Protestants to affirme that God stirred vp Pharaoh that is fecisse eum it a obduratum in malo c. to haue made him so obdurate in euill that by punishing of him diuersly he might take occasion to set forth his power and glorie Perer. disput 9. numer 50. But farre be it from vs to make God the author of euill or the proper cause of any ones hardnes of heart we are further off from this blasphemous assertion then the Romanists themselues 8. Neither doe we restraine this onely to Gods decree of the reiection and reprobation of Pharaoh as though God had ordained Pharaoh to this ende to shew his disobedience that thereby Gods power might appeare as Bellarmine imputeth this opinion to Calvin and Pet. Mart. Deum absolute Pharaonem excitasse c. that God absolutely had raised vp Pharaoh to resist him before any foresight at all of his sinne for God doth not ordaine or appoint any vnto sinne Neither hath Calvin any such saying his words are these God raised vp Pharaoh to this ende vt dum ille contumaciter diuinae patientiae resistere nititur that while he seeketh to resist obstinately the power of God he beeing subdued and brought vnder might shew how invincible the arme of God is Pet. Martyr also thus writeth I haue raised the vp to this end to afflict my people mihi resisteres and to resist me that my power might be seene in thee Neither of these affirme that God raised vp Pharaoh to this end to resist him but the end was the demonstration of Gods power by his obstinacie and disobedience which God procured not but ordered it so that his glorie and power might be set forth by it 9. Wherefore for the right vnderstanding of this place there are foure things to be considered which will deliuer God from all suspition of iniustice 1. his absolute power to dispose of his creatures as it seemeth best vnto himselfe as they may best serue vnto his glorie he may take vnto himselfe and leaue whome he will and none are to say vnto him What doest thou Isa. 45.9 2. God did foresee the malice and obstinacie of Pharaohs heart whereby he fore-iudged him worthie of perdition as Habac. 1.12 the Prophet speaketh of the Chaldeans Thou hast ordained them for iudgement and established them for correction and in the next verse he speaketh of their wickednes wherefore dost thou looke vpon the transgressors 3. God by his secret working but most iust is said to stirre vp the spirit the wicked not by inclining their corrupt wills vnto euill but by his secret power ordering them to that end which he
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 ãâã 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 Bââr 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 tâââs 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
father as Rom. 1.23 2. Cor. 1.3 and 11.31 2. Not euery one that is called God in Scripture is consequently that chiefe and great God 3. Christ is said to be ouer all that is men as the most excellent man of all not ouer all whatsoeuer 4. He is said to be ouer all with a limitation for he is not ouer him that hath subdued all things vnto him 1. Cor. 15.27 5. And in that he is ouer all he hath it not by nature but of gift Philip. 2.9 Contra. Erasmus seemeth first to haue giuen occasion to these newfangled Dogmatists who likewise in his annotations vpon this place thinketh this Scripture not so fit to prooue the diuine nature of Christ adding that herein there is no daunger seeing there are more direct places to prooue Christs Godhead by But Pet. Martyr here answeareth well non convenit vt Ecclesiae armamentarium sine causa exhauriatur c. it is not conuenient that the armorie of the Church should without cause be diminished seeing the fathers as Origen Chrysost Theophylact Cyprian cont lud lib. 2. c. 5. Hilarius in Psal. 122. doe all alleadge this place for the proofe of Christs deitie it is not fit that we should suffer it to be wrestled out of our hands their cauills are thus answeared 1. Where the father is said to be blessed for euer the Sonne is not excluded and in some places Christ is said expressely to be blessed for euer as Matth. 21.9 Blessed is be that commeth in the name of the Lord and if the Creator be blessed for euer Christ is included by whom all things were created Ioh. 1. Coloss. 1. 2. He which is said to be God ouer all as Christ here must of necessitie be that chiefe and great God 3. Some indeede reade super omnia ouer all things as Origen the Syrian and Latine interpreter and this is agreeable to that place Coloss. 1.17 He is before all things and in him all things consist and the Apostle nameth both things visible and invisible and so Origen well expoundeth he is aboue all things that is powers principalities and euerie thing that is named 4. He is aboue all things that is all creatures and aboue all as the father is aboue all and yet neither aboue the Sonne or the holy Ghost the father then is here excepted for Christ and his father are one non post patrem ipse sed de patre he is not after the father but of the father Origen 5. S. Paul in that place speaketh of the exaltation of Christ as he is Mediator and according to his humane nature and so he hath it by gift but as he is God he is ouer all by his eternall generation as the onely begotten Sonne of God Controv. 4. That the water in Baptisme doth not sanctifie or giue grace Chrysostome sheweth here a fit analogie and resemblance betweene the birth of Izaak oâ Sara by the word of promise v. 9. and our spirituall regeneration in baptisme the barren wombe of Sarah he likeneth to the water which of it selfe hath no efficacie erat vterni ille aqua frigidior propter sterilitatem senectutem that wombe was more vnapt for generation then water because of the barrennesse and old age thereof like as then Izaak was borne of that barren wombe by the word of promise ita nos oportet ex verbo nasci so we are borne of the word To this purpose Chrysostome who maketh the element of water of it selfe but a dead thing and like vnto Sarahs barren wombe which could not haue conceiued but by the word of promise So the Apostle saith Ephes. 5.25 Cleansing it by the washing of water thorough the word the water cleanseth but by the operation of the word This then ouerthroweth that opinion of the Romanists which affirme that the sacramentall signe in the sacraments conferre grace See further hereof Synops. Centur. 2. err 76. Controv. 5. Against the vaine observation of Astrologers in casting of nativities v. 10. Rebecca when she had conceiued by one c. Augustine lib. 2. de doctrin Christian. c. 21. by this Scripture confuteth the folly of Mathematicians who in casting of mens natiuities doe obserue the aspect of the planets and so doe calculate and coniecture of the disposition of men for Esau and Iacob were borne at the same time of one and the same parents and yet they were of diuerse dispositions and qualities and conditions of life Controv. 6. That the soules had no beeng in a former life before they came into the bodie It was Origens error who therein did too much Platonize that the soules in the former life according to their workes good or euill were accordingly appointed of God to saluation or damnation But this error is euidently conuinced by the Apostle here for Esau and Iacob had neither done good nor euill before they were borne Lyranus addeth two other reasons to convince this error 1. if there had beene an other life before then the world was not created in the beginning as it is said Gen. 1.1 for that the soules had a beeing and beginning before 2. and temporale non potest esse causa aeterni no temporall thing can be the cause of that which is eternall the actions then and workes of the soule could not be the cause of the act of Gods eternall will Controv. 7. Whether the foresight of faith or workes be the cause of election This was in time past maintained by the followers of the Pelagian sect as it appeareth by the epistles of Prosper and Hilarius Arelatens sent to Augustine and not much differing is the opinion of the Greeke expositors as Theodoret in these words that the purpose of God might remaine according to election vnderstandeth the purpose of men foreseene of God according to the which he electeth But the Apostle euidently calleth it the purpose of God and therefore not of men Chrysost. and Photius cited by Oecumenius doe here vnderstand the purpose of God but where it is added according to election they say this election presupposeth a difference and diuersitie of wills foreseene of God The late Lutherans tread in the same steppesâ who at the first did hold that the foresight of faith was the cause of election but now they haue somewhat refined that assertion and their opinion now is fidem non esse electionis causam meritoriam sed instrument alem that faith is not the meritorious but the instrumentall cause of election their arguments are these 1. Argum. Photius thus reasoneth electio de illis fit qui aliqua in re differunt election is said to be of those which differ in some thing God then did see some difference in them which he elected from others Contra. 1. Augustine at the first was somewhat mooued with this argument which made him deuise an other sense of the Apostles words to this effect that it was said vnto the children beeing not yet borne and before they had done either good
be answeared 4. Whereas to shunne these rockes of offence and to preuent these obiections some here haue found out a middle or meane way to referre the decree of reprobation partly to the will of God as the efficient partly to the foresight of sinne as the materiall cause thereof And here these distinctions are brought in 1. Lyranus thus distinguisheth that reprobation is either taken large largely and so it signifieth onely simplicem negationem ad gloriam a simple deniall of glorie and this hath no cause in Gods prescience but onely in the will of God or it is taken proprie properly for ordinario ad poenam an ordaining vnto punishment and so it is not willed or decreed of God nisi propter culpam but for sinne Bellarmine also fleeth to the same distinction of negatiue reprobation which is not to haue mercie positive to decree vnto condemnation of this the foresight of sinne he saith is the cause of the other the free will of God But seeing this negatiue reprobation containeth a priuation and deniall of euerlasting glorie this also must arise from the foresight of sinne for God excludeth none out of his kingdome but for sinne as the Apostle saith 1. Cor. 6.9 Know ye not that the vnrighteous shall not inherite the kingdome of God 2. Gorrhan hath this distinction there is a double kind of reprobation temporalis the temporall which is non appositio gratiae the not affording or giuing of grace and eterna voluntas non apponendi the eternall which is the will or purpose of not giuing of grace this is without the foresight of any merite but not the other like vnto this is that difference which some make betweene the decree and the execution of the decree the first is without respect vnto sinne but sinne commeth betweene before the other But this doth not satisfie as Pareus well obserueth for the same cause mooued God to decree punishment which mooueth him in time to execute punishment 3. Some doe thus consider of predestination that it is of two sorts there is decretum ãâã ãâã ãâã ãâã ãâã a decree simply called of those things whereof God is the author and efficient cause himselfe such is the decree of election vnto life there is decretum ãâã ãâã ãâã ãâã ãâã secundum quod a decree after a sort which may also be called permissivum the decree of permission as the other is effectivum an effecting and working decree of this latter sort is the decree of reprobation the meanes which lead thereunto God onely permitteth and effecteth not as the sinne and iniquitie of men for the which they are worthily condemned to this purpose Rollocus in 8. ad Roman p. 181.182 But this doth not satisfie for the decree of damnation is as well an effecting decree as is the decree of election God willeth and decreeth the damnation of the wicked as effectually in his iustice as he effectually willeth the saluation of the elect as the wise man saith in the Proverbs 16.4 That the Lord hath made all things for his owne sake yea euen the wicked for the day of euill 4. Iunius against Pukâus resp ad ration 72. maketh two degrees of reprobation decretum praeteritionis the decree of preterition which is the purpose of God not to shew mercie and this is absolute without any respect vnto sinne then there is decretum ex praescientia the decree of reprobation issuing forth of God prescience and so none are decreed to be condemned but for sinne some call the first decretum non miserandi the decree not to shew mercie the other decretum puniendi the decree of punishment Pareus dub 8. p. 913. citeth Mr. Perkins who calleth them decretum deserendi the decree of desertion and ordinatio ad poenam an ordaining to punishment Pareus out of his owne iudgement saith that there are two acts of reprobation negativus the negatiue that is not to haue mercie and affirmativus the affirmatiue which is to condemne the negatiue act is either reprobation from grace or from glorie the first of these which is a reiection from grace be thinketh onely to proceed from the good pleasure of God but not the other all these distinctions are the same in effect which else where I haue followed allowing that distinction especially of Iunius as giuing full satisfaction in this matter But now I find some doubts and obiections which are not yet remooued by these distinctions 1. Seeing damnation necessarily followeth reiection and where grace is denied glorie cannot follow if the deniall of the one should be the absolute act of Gods will so by consequence should the other also 2. And the Scripture sheweth that the cause why God reiecteth man is for that they reiect God first as Samuel saith concerning Saul 1. Sam. 15.23 Because thou hast cast away the word of the Lord the Lord hath cast away thee and Rom. 1.24.27 the Apostle sheweth that the giuing vp of the Gentils vnto their hearts lusts was a iust recompence of their error therefore because the substraction and deniall of grace the hardening of the heart the blinding of the mind are punishments of sinne and sinne goeth before the punishment thereof it followeth that these things as they are not temporally inflicted but for sinne so neither are they eternally decreed but vpon the foresight of sinne 3. If God should absolutely reiect any otherwise thou for sinne and more are reiected then elected then should Gods iustice farre exceed his mercie and his seueritie farre surpasse his clemencie To this last obiection Thomas Aquin. maketh this answer by a distinction that bonum proportionatum communi status naturae c. the good things which are proportioned to the common state and condition of nature are found in the most but bonum quod excedit comââââ statum c. the good things which exceed the commoÌ state are found in few as they are found more which haue sufficient knowledge and direction for the gouernment of their life then they which want it such as are idiots and fooles but there are few which are found that haue the profunditie and depth of knowledge and of this kind of euerlasting life it exceedeth the common state and condition of humane nature and therefore it is no maruel if it be found in the fewest and smallest number to this purpose Thomas 1. part qu. 25. artic 7. But this answer is not sufficient he hath giuen a good reason why eternall life is not merited or procured by mans deserts because it is a gift which exceedeth the proportion and condition of mans nature but yet the reason appeareth not neither is the doubt satisfied why seeing God aboundeth in mercy euerlasting life is not giuen vnto the most therefore Thomus addeth further that Gods mercie appeareth in that he directeth some vnto life from the which the most decline by the common cause and inclination of nature And indeed this is the best and most sufficient answear that
they will themselues as Because telleth vs that God simplici affectu desideravit omnes ad aeternam beatitudinem pervenire that God simply desired that all might come to eternall life de praedestinat Calvinist c. 8.4 And this assertion may seeme to be fauoured by these places of Scripture Rom. 11.32 God hath shut vp all in vnbeleefe that he might haue mercie vpon all and 1. Timoth. 2.4 God would haue all men to be saved and come to the knowledge of the truth Contra. Diuerse answeares are here found out 1. Some say that secundum quid after a sort God would haue all to be saued in that he offereth meanes of saluation to al but simply he willeth onely the saluation of the elect which he effecteth and worketh accordingly 2. the schoolemen haue here a distinction that there is voluntas signi beneplaciti Gods secret will and his reuealed and signified will by his reuealed will he would haue all to be saued by his secret will onely the elect 3. Augustine hath two answeares sometime he vnderstandeth these places distributive by way of distribution by all men he interpreteth all sorts of men according to that saying Reuel 5.9 Thou hast redeemed vs vnto God thorough thy blood out of euerie tribe and language c. sometime he taketh it restrictive by way of restraint and limitation vnderstanding all the elect he will haue all to be saued because none can be saued but by his wil as that saying is to be taken Ioh. 1.9 Which lighteneth euerie man that commeth into the world not that euerie one is lightened but euerie one which is lightened is lightened by him And this interpretation in restraining such vniuersall promises to the faithfull onely is agreeable to the Scripture for whereas the Apostle saith in generall Rom. 11.32 God hath shut vp all in vnbeleefe that he might haue mercie vpon all he restraineth it onely vnto those which beleeue Galat. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to all that beleeue Pareus 4. But yet none of these answears doe fully satisfie this therefore may further be added that in the beginning God made man righteous and gaue him free will and sufficient strength to haue beene kept from tentation if he would himselfe but man abused his free-will and transgressed and fell yet God offreth outward meanes vnto all of their calling which if they refuse there is no want on Gods behalfe but on their owne this then is our answear that God would all men to be saued that is not that God purposeth all to be saued or giueth grace to all to be saued but that there appeareth no let on Gods behalfe why all are not saued either the creation considered or Gods generall vocation but man is the cause of his owne perdition or ruine Controv. 15. Of the sufficiencie of Scripture v. 17. The Scripture saith c. Hence may be answeared that cauill of the Iesuites against the Scripture that it cannot be the iudge of Controversies because the iudge must speake but the Scripture is a dumbe letter and speaketh not But this the Apostle denieth here for he saith the Scripture saith to Pharaoh the Scripture speaketh it is not then a dumbe and mute Iudge therefore the voice of the Scripture must be heard as the onely sufficient Iudge to decide and determine all controversies of doctrine and this the Apostle euidently sheweth by the frequent alleadging and citing of the Scripture in this chapter shewing that he appealeth thereunto as the supreame and highest Iudge of all truth Controv. 16. Of the certaintie of saluation v. 24. Euen vs whom he hath called c. The Apostle doubteth not to affirme not onely of himselfe but of others also that are called that they are prepared vnto glorie so then we neede not expect some speciall revelation to make vs assured of our saluation as the Romanists affirme we are made certaine of our election by our vocation Par. and afterward the Apostle saith v. 33. he that beleeueth shall not be ashamed he then that is sure he shall not be confounded or ashamed what cause hath he to doubt of his saluation Mart. Controv. 17. Against the workes of preparation v. 30. The Gentiles which followed not righteousnesse haue attained vnto righteousnesse silence it is manifest that a man cannot make a way or doe any thing by way of preparation to further his calling seeing the Gentiles were coÌuerted vnto God when they sought it not so it is true which the Apostle saith els-where Philip. 2.13 it is God which worketh in you both the will and deed of his good pleasure See further Synops. Centur. 4. err 81. 6. Morall obseruations Observ. 1. It is not sufficient for children to come of good parents The examples of Ismael and Esau borne of faithfull and righteous parents yet themselues prophane and vnrighteous do teach vs that it is not sufficient for children to boast of the nobilitie and vertue of their ancestours vnlesse they doe also imitate and followe their steppes so the Iewes did vaunt themselues of their father Abraham but our Blessed Sauiour denieth them to be Abrahams children vnlesse they did the workes of Abraham Observ. 2. How parents may be comforted in their vngodly children These examples also may giue contentment and comfort vnto parents when as their childreÌ prooue prophane and licentious to looke vnto the counsell of God who gaue grace vnto Iacob but forsooke Esau let their be no diligence and care wanting in the Parents to giue vnto their children good education and if other things fall not out answearable to their godly desire they must rest contented in Gods will and counsell which may be hidde and secret but is neuer vniust as Abraham is commended for his care in the instruction of his children Gen. 18.18 yet Ismael became a licentious and irreligious man Observ. 3. Against curiositie v. 20. Who art thou O man that pleadest c. Though the Apostle stay all curious inquiring after Gods secrets yet men are not hereby forbidden and discouraged from a modest desire to search and knowe the truth for our Sauiour doth himselfe bid vs search the Scriptures Ioh. 6.39 and Origen here well noteth non puto quod si prudens fidelis servus interroget c. I doe not thinke if a wise and faithfull seruant should aske and enquire after Gods will that he should receiue such an answear who art thou c. which he sheweth by the example of Daniel who had his desire granted Dan. 9. Observ. 4. Of contentment of mind v. 20. Shall the thing framed say why hast thou made me thus c. Like as in the doctrine of election euerie one must rest contented with Gods good pleasure so for the state and condition of this life we must accept thankfully of that whereto the Lord hath disposed vs if a man be rich of poore high or lowe let him be content
mouthes and nothing els doth God require vnto saluation so Chrysost. in ore corde tuo salutis causa in thy heart and mouth is the casue of saluation so Oecumen brevis salus nihil indigens externis laboribus saluation hath but a short cut it needeth not externall labour facile credere animo ore confiteri potes c. thou mayest easily beleeue with thy minde and confesse with thy mouth by the operation of the spirit Calvin and it seemeth to be a proverbiall speach to shewe the readines and facilitie of that which is in the heart and mouth as it is said Psal. 81.10 Open thy mouth wide and I will fill it Faius so Lyranus ostenditur iustitiae per fidem Christi facilitas the facilitie of righteousnesse by the faith of Christ is shewed And here Origens distinction may be receiued who saith that two waies is Christ neere vs possibilitate in possibilitie and so he may be neere vnto vnbeleeuers for they may haue grace to beleeue and efficacia in efficacie and power and so he is neere vnto those which actually by the spirit doe beleeue with the heart and confesse to saluation 4. But where the iustice of faith is said to be easier then the iustice required by the law that is not vnderstood in regard of the beginning and efficient cause of faith for man hath no more power to beleeue of himselfe then to doe good workes for it is God that worketh iâ vs both the will and deede Philip. 2.13 but the righteousnesse of faith is easier in regard of the manner of the work because the law requireth the obedience thereof to be performed by our selues but faith referreth vs for the performing of the lawe vnto Christ Neither doth our saluation depend vpon the force and efficacie of faith but vpon the worthines and vertue of Christ apprehended by faith as when a sicke man walketh leaning vpon his staffe it is his staffe that stayeth him not his hand which onely layeth hold vpon the staffe The iustice of the law is as if a weake and sicke man should be enioyned to stand by himselfe without a staffe but faith sheweth how our weakenes is propped and held vp by other helps âs when a sicke man layeth his hand vpon a staffe Quest. 14. How Moses that preached the law is alleadged for iustification by faith Ob. The obiection is made out of that place Ioh. 1.17 The lawe was giuen by Moses but grace and truth came by Iesus Christ c. but if Moses also taught iustification by faith then grace also came by him Answ. 1. Pet. Martyr answeareth that Moses is said to giue the law because his principall intendment was to propound the law yet he giueth testimonie also to the Gospell because Christ was the ende of the lawe as the Apostles in the new Testament preach repentance which belongeth to the law but their principall scope and intent is to set forth the faith of the Gospell 2. Hereunto for more full answear may be added that the lawe giuen by Moses is taken two wayes either strictly for the precepts of the morall law and so Moses was the minister of the lawe onely and not of grace or for the whole doctrine deliuered by Moses wherein also Euangelicall promises are contained Quest. 15. How Christ is to be confessed v. 9. If thou shalt confesse with thy mouth c. 1. S. Paul here placeth the confession of the mouth first both because he followeth that order which Moses did who nameth it first and for that we doe not knowe the faith of others that beleeue in Christ but by their confession Mart. Pareus 2. By confession is vnderstood not a bare and naked acknowledgment of Christ but the invocation of his name beleeuing in him giuing praise vnto him and whatsoeuer belongeth vnto his worship and this must be such a confession as is ioyned with the beleefe of the heart and not with a generall and historicall beleefe onely such as the deuills haue but a confident trust in Christ in beleeuing him to be our redeemer and Sauiour 3. Here we are to consider of fowre sorts of men 1. some neither confesse Christ nor beleeue and they are atheists 2. some beleeue and confesse not they are timorous and fearefull as Peter when he denied his Master 3. some confesse and beleeue not such are hypocrites 4. some both confesse and beleeue and they are right Christians 4. The Apostle maketh speciall mention of the raising of Christ from the dead 1. because this was the most doubted of his death the Iewes and Gentiles confessed but his resurrection they would not acknowledge Mart. 2. and vnlesse Christ had risen againe all the rest had profited vs little because in his resurrection he obtained a perfect victorie ouer death hell and damnation Calvin 3. and this article of Christs resurrection praesupponis alios articulos presupposeth other articles of the faith and taketh them as graunted as if he rose he died and his death presupposeth his birth Gorrhan Quest. 16. How Christ is said to be raised by God 1. By God in this place is not necessarie to vnderstand the person of the father but the power of the Godhead in the whole Trinitie whereby Christ as man was raised vp So Christ as man was raised vp by the power of his father but as he is one God with his father so he is said to raise vp himselfe Iohn 2.18 Christ is also said to be raised by the spirit of sanctification Rom. 1.4 so then Christ is here considered three wayes as beeing one God with his father as the second person in the Trinitie and as he was man as he is God he onely raiseth is not raised as he is man he is onely raised and raiseth not as he is the Son of God he both raiseth himselfe and the father raiseth him the father raiseth the Sonne by the Sonne and the Sonne raiseth himselfe by the spirit of sanctification whereby he was declared to be the Sonne of God Rom. 1.4 Pareus annot in v. 9. 2. And generally concerning the workes of the Trinitie there is a threefold difference to be obserued for there are some workes wherein the Blessed Trinitie doe concurre together both in their diuine essence and persons and they are ioynt workers as all those which are called extra workes without them as all things now ruled and gouerned by Gods prouidence are so gouerned by the whole Trinitie as Ioh. 5.17 My Father worketh hitherto and I worke and the spirit of God also worketh Psal. 104.30 If thou send forth thy spirit they are created some workes are proper and peculiar vnto the glorious persons of the Trinitie as those which are called ad intra the inward workes as the father begetteth the Sonne is begotten the holy Ghost proceedeth these are so peculiar vnto each of them that what is proper to one agreeth not vnto an other and thirdly some works there are wherein the Blessed
will haue God no wayes the cause of hardening the heart which is Pighius assertion as he is here confuted at large by Pet. Martyr who in this manner obiected 1. that place of the Prophet Isay is a prediction therefore not the cause of hardening Answ. It followeth not for euen that word which Isay preached did provoke the Iewes and they were thereby further hardened and though euerie prediction be not a cause of that which is to come yet such predictions as foretell of such things as the Lord himselfe will worke as here the Prophet speaketh of the hardening of the heart doe not onely shewe the thing but expresse the cause also 2. Ob. Nemo cogitur ad peccandum but no man is compelled to sinne Ans. We must here distinguish between violentia necessitas violence and necessitie true it is that God forceth and compelleth none to sinne yet they cannot otherwise chuse but sinne by reason of the corruption of nature to the which man hath enthralled himselfe in respect whereof it is impossible that man should beleeue of himselfe without the worke of the spirit as it is said Ioh. 12.39 they could not beleeue c. 3. Obiect Pighius saith that by impossibile here we are to vnderstand difficile that which is hard to be done not that it was simply impossible that they should beleeue but it was an hard matter for them so to doe Answer Neither doe we say that simply it is impossible in respect of the absolute power of God but ex hypothesi by way of supposition the blindnes and obstinacie of mans heart beeing presupposed and to say that a man may beleeue of himselfe though hardly is the euasion of the old Pelagians for of himselfe not onely hardly but not at all can a man beleeue as our Sauiour saith Without me ye can doe nothing Ioh. 15.5 4. Obiect Whereas that place by vs is vrged Mark 4.11 To you it is giuen to knowe the mysterie of the kingdome but to them c. all things are done in parables that they seeing may see and not discerne c. to shewe that God hath an hand and worke in blinding of the eyes of the obstinate Pighius will haue this word that to shewe not the finall but efficient cause because they were blind therefore Christ spake in parables they were not therefore blinded the more because he spake in parables Answ. 1. Their blindnes was not the cause of Christs speaking in parables for that had beene a reason rather why Christ would haue spoken more plainly vnto them but because they were wilfully blind he therefore spake in parables that they might continue in their blindnes still 2. these words that because doe not alwaies shewe the cause of a thing sed causam notitiae but the cause of the knowledge or manifestation of a thing which is by the effect as Luk. 7.47 our Blessed Saviour saith of the woman many sinnes are forgiuen her for she loued much by the effect of her great loue he doth demonstrate the cause the forgiuenesse of her sinnes so here Christ sheweth the cause of his preaching in parables by the effect the hardening of their heart and blinding of their eyes 4. and like hereunto is that place where the Lord saith concerning Pharaoh For this cause haue I raised thee vp that I might shewe my power in thee Rom. 9.17 that was the ende of the raising vp Pharaoh that God might get himselfe honour in his confusion as this was the ende of Christs preaching in parables that the Iewes might be confirmed in their obstinacie and hardnesse of heart 5. Obiect Whereas we also vrge that place of Isay 6.9 Make the heart of this people fat shut their eyes c. Pighius replyeth that God biddeth it to be done he is not said to doe it and in that he saith shut their eyes it is thus much in effect praedica excaecandos preach that their eyes shall be blinded c. Ans. 1. That which the Lord biddeth to be done is held to be done by the Lord himselfe beeing done by his commandement 2. and it is a very strange construction shut their eyes that is prophesie or preach that their eyes should be shut vp but thereby is signified that by the word which he preached they should be occasioned to stumble and their eyes should dazle at it as bleare eyes at the brightnes of the Sunne 3. and that God is the cause of their hardening aad blinding is euidently expressed Ioh. 12.40 he hath blinded their eyes and hardened their hearts 6. Obiect To this Pighius againe replieth that man in himselfe is the cause of his hardening and blindnes yet the Scripture so speaketh as though God blinded their eyes and yet he doth not as when they which haue tender eyes and are made more blind by looking vpon the Sunne who will say that the Sunne-beames are the cause of blindnes the fault is in the eyes And both S. Matthew c. 13.10 and S. Luke Act. 28.27 doe otherwise cite that place Isa. 6.9 the heart of this people is waxed fat making no mention at all of God to be the cause or worker of it Ans. 1. Doth the Scripture so say that God blindeth the eyes and is it not so this were to make the Scripture to speake one thing and to meane an other 2. that similitude maketh directly against him for though the first and principall fault be in the eyes yet accidentally the brightnes of the Sinne doth increase the blindnes of the eyes and so God in his iustice more hardeneth the hearts of the obstinate which they first hardened by their owne peruersnes and vnbeleefe 3. S. Matthew indeede and S. Luke doe in that manner cite that text therein following the reading of the Septuagint whereof diuers reasons are yeilded 1. some thinke that the Iewes falsified the Scriptures and therefore the Septuagint which translated them before they were corrupted were rather followed but Origen vpon that place Isa. 6. refuseth this conceit because it is not like that our Sauiour and the Apostles would haue left that fault vntouched if the Iewes had falsified the Scriptures 2. Hierome in his Commentarie also vpon that place reporteth an other opinion of certaine Ecclesiasticall writers who thought that Saint Luke because he was more skilfull in the Greeke tongue did rather follow the Septuagint but this reason is not sufficient for Saint Matthew though it might seeme probable for the other 3. some thought that the Septuagint did so translate that they might decline that blasphemie as they thought to make God the author of the hardenesse of the heart but Hierome taketh away this because in other places the Septuagint are not afraide so to translate as God hardened the heart of Pharaoh 4. Wherefore the Septuagint in their translation tooke that libertie not alwayes to render the words but the sense and the Apostles followe them because their interpretation was then receiued and well knowne and so
esse activam causam peccati that God is the actiue cause of sinne Antid p. 715. and the like slaunder is vttered by Becanus p. 6. that the God of the Calvinists is author peccati the author of sinne See more hereof c. 9. quest 18. 11. Quest. Of the meaning of those words Let their table be made a snare c. v. 9. 1. Concerning the place here cited out of Psal. 69. v. 22. Origen obserueth that the Apostle doth not tie himselfe to so many words for some he addeth as ãâã ãâã ãâã ãâã ãâã for a net or trappe which neither the Hebrew nor the Septuagint haue and some he omitteth as coram ipsis before them so also Erasmus but Beza obserueth that this latter is not omitted for vnto them is equivalent to before them further both Martyr Beza Pareus Calvin thinke that the Hebrew word lishlomius signifieth pacifica their prosperous things which the Septuagint read ãâã ãâã ãâã ãâã ãâã for a retribution as though the word were leshillomiââ retributions but Iunius and Pagnine doe there interpret the world lishlominâ retributions because of the preposition lamed being set before which signifieth for a recompence or retribution 2. Now for the meaning of the words 1. Origen by their table vnderstandeth the Scriptures which were a scandale vnto them in that they peruerted them to their owne hurt as where the Scriptures describe the Messiah to be a glorious deliuerer which must be vnderstood spiritually they were offended because they looked for a temporall deliuerance 2. Haymo doth vnderstand by the table collatio verberum in mensa their conferences together at the table how to take Christ but in this sense their table was a snare to others rather then to themselues 3. Lyranus doth thus distinguish these three their table because a snare in perverting the Scriptures and a trappe when they were taken by Titus and Vespasian and a scandale when to the infamie and opprobrie of that nation their nobles were put to torment and shamefull death by the Romanes 4. But the better interpretation is this by the table as Chrysostome expoundeth we vnderstand omnes illorum delicia all things wherein they delighted as their prosperitie their publike state their Temple Calvin the hauing of the Scriptures sacrifices and such other spirituall or temporall blessings the Prophet prayeth that all may be turned to their hurt and he vseth three similitudes let them be a snare as birds are taken when they thinke to find foode a trappe as beasts are caught and entrapped in the net and a scandale as that whereat men doe stumble in their going and running and fall 3. For a recompence vnto them 1. The interlin glosse vnderstandeth the retribution of eternall death 2. Haymo and Lyranus haue speciall reference to Christ that as they would haue blotted out his name so their name is perished as they killed him so they were killed of the Romanes 3. but it generally rather sheweth a retalion and recompense in their iust punishment for all the wrongs and iniuries which they had offered to the seruants of God and specially to Christ himselfe Pareus 4. Let their eyes be darkened and bowe downe their backe 1. Lyranus by the darkening of the eyes interpreteth the error of their vnderstanding and by the bowing of their backes the error of their will 2. Gorrhan vnderstandeth error in faith and manners 3. deprime ââeribus conscientiae hold them downe with the burthen of their conscience Pellic. aeterna servitute opprime oppresse them and keepe them vnder with euerlasting seruitude Melancthon following Chrysostome and Theophylact. 4. But the generall sense is better that they are deprived of all strength both inward and outward for the backe or loines as it is in the Hebrewe signifieth the strength so their eyes are blinded they are voide of all vnderstanding in spirituall things and they are likewise depriued of all grace and strength both spirituall they haue no endeauour or will to that which is good Genevens Pareus as also temporall their authoritie and gouernment is taken from them they liue in perpetuall seruitude Gryneus Quest. 12. Whether it be lawfull to vse any imprecation as Dauid doth here 1. Origen seemeth to be of opinion that it is not lawfull and therefore he hath here a strange interpretation he thinketh the Prophet prayeth not against the Israelites but for them that their eyes might be darkened ne videant perversa that they see not peruerse things as it had beene happie for Marcion Basilides and Valentinus and other heretikes that they had not seene those perverse errors which they held But seeing both that which goeth before let their table be made a snare c. and that which followeth bowe downe their backe are imprecations made against them how can this comming between be taken to be a praier for them 2. Augustine agreeing in the same opinion that no imprecation is lawfull yet followeth an other imprecation he thinketh that the Prophet spake this non optantis voto sed spiritu providentis not as with a desire of one that wisheth but with the spirit of one foreseeing and foretelling what should happen lib. 1. de serm Dom. in monte so Haymo haec verba non optantis voto sed praedicentis officio dicuntur these words are not vttered with a wishing desire but by way of prediction c. so also the ordinar gloss and these reasons may be alleadged against imprecations 1. Our Blessed Sauiour biddeth vs to pray for our enemies Matth. 5.46 S. Paul also saith Rom. 12.14 Blesse them which persecute you blesse I say and curse not c. 2. The example of our Sauiour is against imprecations who prayed for his enemies he cursed them not 3. Yet we haue some forren examples of such as refused to make imprecations as Baââââ would not curse the people of Israel and a certaine woman Priest of Athens could not be hired to curse Alcibiades making this answer that it was her office to pray for other not to curse them much more should Christians abstaine from cursing 3. Wherefore for the solution of this question these distinctions must be premised 1. the cause must be considered whether it be priuate which concerneth ones person onely in which cause it is vnlawful to curse or whether it be publik concerning the glory of God wherein imprecations are vsed as S. Peter sentenced Ananias to death Act. 5. laid a curse vpoÌ S. Magus Act. 8. S. Paul cursed Elymas the sorcerer Act. 13. or it may be a priuate cause yet ioined with the glory of God as Elisha cursed the children which called him bald head 1. King 2. 2. The condition calling of them which vse imprecations must be considered whether they do it of a priuate affection which is vnlawfull or of a propheticall spirit as the Prophets Apostles did as it is said of Paul that wheÌ he cursed Elymas he was ful of the H. Ghost Act. 13.9 herein they as Prophets
planted in 2. Concerning the reading of the words thou wast graft in ãâã ãâã ãâã ãâã ãâã for them that is in their place as the Syrian interpreter translateth but Erasmus refuseth this reading as ridiculous and will haue the preposition ãâã ãâã ãâã ãâã ãâã in to be here redundant and superfluous as the like phrases are vsed often in the Hebrew as percussus in gladio smitten in the sword and so he would haue it referred vnto the oliue into the which they were planted likewise some of our owne interpreters read insicus illis graft into them Bucer Martyr But the other reading is the better graft in for them for it hath relation to the braunches broken off and as yet no mention is made of the right oliue tree Lyranus by in them vnderstandeth the braunches yet standing as the Apostles into whom the Gentiles were planted but plants are not properly graffed into the braunches but into the stock therefore the better sense is graft in for them in loco factorum in the stead of the broken braunches so glosse interlin Gorrhan Tolet and of our writers Beza Faius Pareus Genevens or among them B. 3. Was graft in the Apostle sheweth a threefold benefit bestowed vpon the Gentiles first they were planted in stead of the incredulous Iewes which were as braunches broken off then they are made partakers of the roote that is of the faith of Abraham and the Patriarkes Lyran. and made one Church with them and thereby they are partakers of the farmes of the oliue which the ordinarie glosse vnderstandeth of the Apostles who receiued of the fatnes of the spirit to conuay it to the Gentiles Gorrhan of the fatnes of charitie but rather generally thereby is meant the doctrine and grace of Christ Lyran. and all the spirituall graces which the Lord conferreth vpon his Church as the Prophet Dauid saith Psal. 63.3 My soule shall be satisfied as with marrow and fatnes c. Pareus 4. But it will be obiected that the Iewes by nature were a wild oliue as well as the Gentiles as Saint Paul saith Ephes. 2.3 We were by nature the children of wrath as well as others Ans. True it is that in respect of originall corruption there is no difference but the Iewes were the right oliue because they were descended of beleeuing parents to whom the ââââise was made 5. Ambrose here noteth a difference betweene spirituall and externall planting as Origen also obserueth the same husbandmen vse to graffe good plants into a sower stocke not fowre and wild plants into a good stocke but here it is otherwise the wild oliue is planted into the true oliue And the reason is this the Apostle res magis causis quam causas rebus âââvit did applie the things vnto his cause not the cause to the things from whence he taketh his similitude Origen Quest. 23. Of the meaning of these words Thou bearest not the roote but the roote thee v. 18. Boast not thy selfe against the branches c. 1. This is the consequent or conclusion inferred out of the former reason that the Gentiles considering their former state and condition that they were the branches of a wild oliue should not insult against other which words beside this conclusion doe include two secret reasons against this reioycing 1. Because none ought to reioyce in themselues but onely in the Lord 1. Cor. 1.31 Gryneus 2. Ambrose noteth how it is a thing displeasing vnto God to reioyce in the calamitie and ouerthrowe of others and therefore the Gentiles should offend God if they insulted ouer the Iewes because of their incredulitie Thou bearest not the roote but the roote thee 1. for the connexion of these words because the Apostle passeth from the branches to the root against the which the Gentiles reioyced not Chrysostome thinketh that the Apostle doth it because he would affoard vnto the Iewes vmbram solatij a certaine shadowe of comfort and nothing else and he thinketh that in words onely he seemeth to allay their griefe not in deede but farre be it from vs to thinke that the Apostle should as it were double with his owne nation in so serious a matter hauing made so solemne a protestation before c. 9.1 I speake the truth in Christ I lie not 2. Gryneus maketh this to be the coherence the branches which are graft in should imitate the root it lamenteth for the branches which are broken off and so should they which are planted in but this rather is the reason of the coherence if they should insult against the branches they should in a manner also lift vp themselues against the root which bore those braunches euen against Abraham the Parent of the Iewes Pareus 3. This then is a newe argument that they ought not to insult against the Iewes the branches for so consequently they should insult against the roote it selfe which were either an absurd thing that the braunch should vaunt it selfe against the roote that beareth it or an vncomelie thing to insult against him from whom thou hast receiued so great benefits as they beeing graffed into the roote are made partakers of the fatnes thereof 4. This roote is said to beare the Gentiles and not they the root because they had their conuersion from the Iewes and not the Iewes from them Lyranus as our Bl. Sauiour saith Ioh. 4.22 saluation is of the Iewes the Iewes might receiue the ground of Philosophie and of other arts from the Gentiles but that is not the fatnes of the Oliue nor the sappe of the roote which is faith in Christ which was the faith of Abraham rooted and grounded in Christ. Quest. 24. Of those words v. 22. if thou continue in his bountifulnes 1. Chrysostome giueth this sense si ea feceris if thou dost those things which are answearable to the diuine goodnes non enim fide sola opus est for we haue not neede onely of faith here c. But the Apostle speaketh euidently of the goodnes of God not of man and so Osiander thereby vnderstandeth clementiam Dei the clemencie of God if thou continue in the grace and fauour of God the interlin glosse thus expoundeth si totum Des tribuas if thou ascribe all vnto God But here rather the cause is taken for the effect as the goodnes of God for faith which is wrought in vs by the goodnes and grace of God as afterward v. 31. by mercie is vnderstood faith giuen in Gods mercie and this to be the sense appeareth by the contrarie v. 23. If they abide not still in vnbeleefe 2. If thou continue This neither sheweth that it is in mans power to continue for all is ascribed to the goodnesse and mercie of God neither yet can it be hence gathered that the elect may fall away and not continue but these conditionall speaches are vttered to work in the faithfull a greater care and to stir them vp and take away from them all carnall securitie 3. Or els thou also shalt be
shall be saued Ans. It is not necessarie in these generall speaches to vnderstand euery one in particular like as where the Scripture saith All flesh shall see the saluation of God and all shall be taught of God and God will haue all men to be saued these sayings must be restrained ad vniversitatem definitam to the vniuersalitie defined and determined of God and not so enlarged as to comprehend all in generall Martyr like as where the Apostle speaketh of the entring and comming in of the fulnes of the Gentiles yet many remained vncalled so not withstanding this generall calling of the Iewes some may continue in their vnbeleefe still thus Haymo well expoundeth plenitudo haec non ad numerum cunctorum pertinet sed ad numerum à Deâ praesinitum this fulnes doth not belong vnto the number of all but vnto the number determined of God 2. Obiect Our blessed Sauiour saith Luk. 18.7 The Sonne of man when he commeth shall be find faith in the earth if there shall be at Christs comming such scarcenes of faith it is not like that there shall be such a multitude of beleeuing Iewes Ans. 1. Lyranus answeareth that detecta falsitate Antichrist when the falshood of Antichrist shall be detected then the Iewes shall be called so faith in his opinion shall faile vnder Antichrist but it shall flourish afterward the Iewes beeing called but the fayling of faith which Christ our blessed Sauiour speaketh of shall be at his comming and as it were immediatly before it therefore the calling of the Iewes can not be after this fayling 2. Pet. Martyr thinketh it may be thus that after the calling of the Iewes there may grow some carnall securitie againe among them but that is not like that the Iewes beeing newly conuerted should so soone decline and fall away from their integritie it is more like they shall be most zealous Lyranus thinketh that they shall be so constant in the faith of Christ that they shall not refuse to die for the same 3. Pareus giueth this solution that although there shall be in the ende of the world a multitude of beleeuing Iewes yet their number shall be but small in respect of the vnbeleeuing Gentiles To this last solution this further may be added that the fayling of faith which Christ prophesieth of must be specially vnderstood of the Gentiles where Christ had beene preached and beleeued vpon that euen there where it was most likely that faith should haue beene none shall be found for when the Iewes shall be called faith shall waxe very faint and cold among the Gentiles Thus haue I shewed what is the most probable opinion concerning the calling of the Iewes wherein as we expect a more frequent and generall vocation of that nation then hitherto hath beene seene so yet we acknowledge a mysterie still which can not fully be revealed how when and in what number the Iewes shall be called vntill we shall see the same performed and so Origen resolueth well quis autem sit iste omnis Israel c. but who this all Israel is and what shall be the fulnes of the Gentiles God onely knoweth and his onely Sonne and they which are his friends c. Of this question briefly handled here I remember that some twentie yeares since I writ a speciall Treatise intituled De vniversali Iudaeoâââ vocatione wherein though in some other points as concerning Elias and Henochs corporall presence in heauen I haue altered my former iudgement yet in this question of the Vniuersall calling of the Iewes I resolue still as there I maintained that the Apostles propheticall prediction here can not otherwise be vnderstood then of their generall calling Quest. 28. Of the testimonies here cited by the Apostle how they are alleadged and whence 1. Concerning the manner the Apostle followeth the Septuagint which was then the receiued translation which he refuseth not while it retaineth the sense though the words precisely are not rendred 1. in the originall Isay. 59.20 the word is lecsion which the Septuagint translate ãâã ãâã ãâã ãâã ãâã because of Sion or for Sions sake but the preposition lamed serueth to a datiue case and so it must be translated a redeemer shall come to Sion as Vatablus Pagnine and Innius reade S. Paul readeth ãâã ãâã ãâã ãâã ãâã out of Zion which Beza thinketh may be altered ãâã ãâã ãâã ãâã ãâã by the fault of the writer or copier out but Tolet is bold to affirme against the receiued opinion of the best Hebricians that the preposition lamed may their signifie de from annot 19. but that cannot be for it followeth in the same place vleshabhe and to them not from them that returne from iniquitie where the same preposition is vsed Iunius solution is best that the Prophet respecting the time and instant of the comming of the Messiah saith to Zion but S. Paul looking further vnto such things as followed the comming of Christ and to the progresse of the Gospell by way of interpretation saith the redeemer shall come out of Zion that is out of his Church 2. an other difference is that the originall hath and to them that returne from iniquitie on Iacob but the Apostle following the Septuagint saith he shall turne iniquitie from Iacob Martyr thinketh the Septuagint might reade lasoub to turne for leshabe to them that turne but such an ouersight is not like to haue beene in those excellent interpreters Iunius lib. 2. perall 23. saith that the Apostle in stead of Christs comming nameth a benefit which followed his comming which is the remission of sinnes but I thinke rather with Beza and Gryneus that where the Prophet speaketh of the effect which is turning away from sinne the Apostle riseth higher to the verie cause which is the taking away of sinne for none can turne away from sinne vnlesse they haue first grace and remission of their sinnes â as the Prophet saith Ierem. 31.18 Convert thou me and I shall be converted 3. whereas in the next sentence the Hebrewe word is berith for a couenant the Septuagint render it by the word ãâã ãâã ãâã ãâã ãâã a Testament and so the vulgar Latine interpreteth here this shall be my Testament vnto them which reading Tolet iustifieth because the Apostle Heb. 9. so taketh the Hebrew word berith for a Testament Beza in his annotations here thinketh that where the Greeke word ãâã ãâã ãâã ãâã ãâã signifieth any kind of disposition whether by Testament or other couenant the Apostle alludeth to the signification of the Greeke rather then of the Hebrew word But I preferre rather Iunius iudgement in c. 9. ad Hebr. who thinketh that the Hebrew word berith signifieth generally any disposition of the will as well by couenant as by testament and so it is taken for both according to the circumstance of the place so berith may be deriued of bara which signifieth to decide or declare ones sentence and so generally may signifie the disposition of the mind which
also is the proper signification of the Greeke word ãâã ãâã ãâã ãâã ãâã as Erasmus âere obserueth S. Paul in the 9. to the Hebrewes calleth it a Testament where is required the death of the Testator which was shadowed forth by the type of shedding and sprinkling of blood but here in the Prophet there beeing no such circumstance expressed which belongeth to a Testament it is better interpreted fadus a couenant 2. For the other point whence these testimonies are alleaged there are diuerse opinions 1. All agree that the former place is taken out of the 59. of Isay v. 20. and for the next this shall be my couenant with them when I take away their sinne Calvin thinketh it is taken from Ieremie 31.33 This shall be the couenant that I will make with the house of Israel c. I will forgiue their iniquities 2. Iunius saith these words when I take away their sinne are repeated out of the former verse to confirme the Gentiles in the assured expectation of the conuersion of the Iewes 3. Tolet following Origen thinketh that these words are added by the Apostle by way of declaration 4. But the more probable opinion is that the Apostle ioyneth two prophesies of Isay together as he did before v. 8. and that the last words when I take away their sinne are cited out of the 27. c. of Isay v. 9. where the Septuagint haue these verie words cited by the Prophet ãâã ãâã ãâã ãâã ãâã when I shall take away their sinnes the other words are found with some small alteration in the 59. c. of Isay v. 20. and in the beginning of the 21. v. Pareus Quest. 29. Of these words v. 28. As touching the Gospel they are enemies for your sakes c. 1. Chrysostome noteth that the Apostle doth but verbis consolari comfort the Iewes in word onely in saying they are beloued for the fathers because the vertue of their Progenitors doth not profit them vnlesse they beleeue themselues but the Apostle doth both in word and deed minister consolation vnto them and though they cannot be saued but by faith yet this benefit they haue by the fathers that they are within the couenant of grace which was made with their fathers and their seed Tolet obserueth well how Saint Paul speaking of the enmitie and casting off of the Iewes doth mollifie his speach saying they are enemies for your sakes that ye might be called not otherwise and againe he qualifieth it with reference vnto their election and Progenitors in which respect they are beloued 2. As touching the Gospel they are enemies c. 1. Some doe vnderstand this enmitie to be against Paul and the Church as if he should haue said they are mine and your enemies considering their hatred to the Gospel but they are beloued of mee their election considered thus Theodoret Chrysostome Luther Osiander 2. Origen referreth this enmitie vnto God Israel in respect of the Gospel factus est inimicus Deo is become an enemie vnto God so Origen whom Beza and Pareus follow 3. Pet. Martyr doth well ioyne both together though principally they are vnderstood to be enemies to God and in an other respect beloued of him yet consequently they must be enemies to vs for Gods enemies are our enemies and as they are beloued of God so also we should wish well vnto them 3. They are enemies c. they are beloued c. 1. Chrysostome Theodoret seeme to expound this of the same Iewes who while they continue in vnbeleefe are enemies but when they shall be conuerted to the faith they shall be beloued but they which according to election are beloued of God are neuer enemies 2. Origen much better interpreteth the Apostle thus to speake of diuerse sortes of the Iewes they are enemies among them which did spurne against the Gospel they beloued which were that remnant which belonged to election so also Calvin Martyr with others 3. But Beza better vnderstandeth the Apostle to speake not of particular men but of the whole nation which at that time seemed to be reiected because of their vnbeleefe but yet was not vtterly cast off in regard of their election and promise made to their fathers like as it is called the same riuer that runneth along though it be not of the same water because of the perpetuall succession so it is the same nation of the Iewes because of their lineal discent though consisting of diuerse generations of vnlike condition Faius So then these are not contraries the Israelites are enemies and so hated and they are beloued for contraries must be taken ãâã ãâã ãâã ãâã ãâã secundum idem according to the same subiect but here are diuerse subiects they are enemies in respect of those which beleeue not and beloued that is such as in time to come shall be conuerted to the faith againe contraries must be considered ãâã ãâã ãâã ãâã ãâã ad idem in one and the same respect and ãâã ãâã ãâã ãâã ãâã in the same time but the Iewes are said to be enemies and yet beloued both in diuerse respects for they are enemies for the Gospel sake which they spurne and kick against they are beloued in regard of their election and this must be vnderstood also at diuerse times for at that time present they were enemies but in time to come when they should be called they shall be beloued Gryneus 4. Beloued for the fathers sake 1. not propter merita patrum for the merite of the Fathers as Lyranus it is Christs merite onely for the which the Lord receiueth them to the faith 2. neither because when they are conuerted the Lord shall be put in remembrance of their fathers as Ambrose for God is not oblivious that he had neede of a remembrancer 3. not yet onely is it said for the fathers sakes because sequuntur patrum fidem they doe imitate and follow the faith of their fathers Origen Haymo for so the beleeuing Gentiles also did imitate the saith of Abraham 4. but the Apostles meaning is they are beloued propter promissiones patribus factas because of the promises made to the Fathers gloss âdmar Tolet because they are descended of those fathers to whom the Lord promised to be their God and to their seed after them Bucer which promise of God the infidelitie of some cannot frustrate 5. There are two reasons giuen why they are enemies one from the occasion not giuen but taken namely the Gospel which they refused the other from the end for your sakes that the Gentiles by their vnbeleefe might enter in there are likewise two causes shewed of their receiuing to grace their election with God which is immutable and the couenant made with their Fathers Quest. 30. Of the meaning of these words The gifts and calling of God are without repentance v. 24. 1. Erasmus interpreteth the word ãâã ãâã ãâã ãâã ãâã impaenitibilia or as Augustine sometime rendreth the word impaenitendo things whereof he cannot repent him of that
there is here a traiection of the particle ãâã ãâã ãâã ãâã ãâã that so whereas the words stand in this order in the originall by your mercie that they may obtaine mercie they must be placed thus that by your mercie they may obtaine mercie the verie like traiection of this verie word see 2. Cor. 2.4 ãâã ãâã ãâã ãâã ãâã but my loue that ye may know for but that you may know my loue thus also Beza here and Tolet annot 23. addeth this reason why those words for your mercie should not be ioyned with the former clause so now haue they not beleeued but with the latter that they may also obtaine mercie that one part of this comparison may answear another as he said before you haue receiued mercie through their vnbeleefe so now it followeth that they also should receiue mercie through your mercie And Chrysostome sheweth the reason why it is said that you should receiue mercie through their mercie not through their vnbeleefe because ye the Gentiles shall not be so saued vt quemadmodum Iudaei exire debeatis that as the Iewes you should goe out or fall away again sed vt illos manendo per aemulationem attrahatis but that ye may draw them on by continuing in the faith 4. This then is the force of the Apostles argument 1. There are three things compared with three the vnbeleefe of the Gentiles with the vnbeleefe of the Iewes the mercie which the Gentiles receiued in time past with the mercie which the Iewes shall receiue and then the occasions of both are set one against the other the occasion of the mercie shewed to the Gentiles was the vnbeleefe of the Iewes and occasion of mercie shewed to the Iewes was mercie extended to the Gentiles by the which the Iewes were prouoked to emulation Par. 2. The argument is from the lesse to the greater if the infidelitie of the Iewes was the occasion of mercie to the Gentiles much more the mercie shewed to the Gentiles shall be an occasion of shewing mercie to the Iewes for there is a greater force in that which is good then in that which is euill Gryveus and if the Gentiles which neuer beleeued were called to the saith much more like is it that the Iewes which had bin sometime beleeuers should returne to their former saith Tolet. Quest. 31. How God hath concluded and shut vp all in vnbeleefe v. 32. 1. Not that God inijcerit ijs incredulitatem did cast vpon them incredulitie hoc explodendum est this conceite must he exploded of all Origen God is no way the author of euill Photius 2. Nor yet is the Lord said to shut them vp onely permittendo in suffering them to be incredulous Origen glosse ordinarie Tolet Gorrhan for God is to be considered here not as a patient onely and sufferer but as an agent in some sort and a iust iudge 3. Chrysostome thus interpreteth he shut vp all that is demonstrauit incredulos he hath shewed them to be incredulous in which sense the Apostle saith Gal. 3.22 The Scripture hath concluded all vnder sinne c. that is the law serueth to reueale sinne as Saint Paul saith Rom. 3.20 By the law commeth the knowledge of sinne But this is not all for the iudge doth not onely declare and giue sentence against the malefactor and bring his offence to light but he also condemneth him and seeth his sentence be executed vpon him 3. Hierome in the Commentarie vnder his name saith God hath shut vp all non vi sed ratione not by force but by good reason which reason is thus expressed by Oecumenius vt alios per aliorum seruaret contentionem that he might saue some by the prouocation of others the ordinarie glosse giueth this reason vt gratia numeris esset gratissima that the gift of grace might be most acceptable c. when they are brought as it were out of prison vnto libertie But although Gods iudgements proceed with great reason and equitie yet God doth not euill that good may come thereof the reason and way then yet appeareth not how God is said to conclude all vnder sinne 4. Wherefore it remaineth that God is said to shut vp men in vnbeleefe as in a prison in punishing them as a iust iudge with the fetters as it were and gives of their owne blindnes and hardenes of heart as it is said c. 1.26 God gaue them vp to vile affections and c. 11.8 God hath giuen them the spirit of slumber like as a iudge doth inflict imprisonment vpon offenders and restraint of libertie so men are kept in the prison of infidelitie by the iustice of God their sinnes so deseruing But here is the difference ciuill imprisonment is for sinne yet it is not sinne but spirituall imprisonment in blindnes and vnbeleefe is sinne and God after a wonderfull and secret manner yet most iustly doth punish sinne with sinne as Augustine saith Quis dicat Achabum non peccasse credendo spiritui mendaci c. who can say that Ahab sinnned not in beleeuing the false spirit and who will say that sinne was not the punishment of sinne venientem de iudicio Dei proceeding from the iudgement of God lib. 5. c. 3. contra Iulian. And further here is great difference betweene these two for God to be author of shutting vp vnder vnbeleefe and of the shutting vp of vnbeleefe the first God in his iustice causeth the other man is the cause of himselfe Quest. 32. Of the Apostles exclamation v. 33. The deepenesse of the riches c. 1. Touching the occasion of these words 1. Origen thinketh this to be it quia alterius malitiae opus alterum vertat in salutem because he turned the malice of one to the salvation of an other as the ruine of the Iewes was the occasion of calling the Gentiles so also Chrysostome the Apostle wondreth quod contraria contrarijs curaverit because the Lord healed one contrarie by an other the Gentiles became to be beleeuers by occasion of the vnbeleeuing Iewes but the generalitie of the Apostles words speaking of the wayes of God would not be restrained vnto one particular 2. Faius vnderstandeth the whole mysterie of the Gospel the which as S. Peter saith the Angels yet desire to behold but this is too generall 3. Augustine and Haymo restraine it to this particular of the mysterie in the vocation of the Gentiles and the reiection of the Iewes 4. But beside this it may be applyed to the whole mysterie of predestination how God resecteth some and electeth others wherein humane reason must be silent Gryneus Calvin Hyperius Mart. 2. For the reading of the words 1. Some doe thus read O the deepenesse of the riches of the wisedome and knowledge of God as the vulgar latine making wisedome and knowledge to depend of riches but in this reading the Greeke coniunction ãâã ãâã ãâã ãâã ãâã and which is set betweene riches and wisedome is omitted Chrysostome inserting that word thinketh that these two
in Ezek. Hilar. lib. 8. de Trin. so also Haymo gloss interlin Tolet Gorrhan Lyran. but this seemeth to be too curious for this phrase by whom is as well giuen vnto the Father 1. Cor. 1.9 as vnto the Sonne 4. Wherefore this clause of whome through whome and for whome c. is better referred to the whole Trinity as Chrysost. interpreteth ipse fecit ipso conservat he made he preserueth all things so also Augustine as the ordin glosse citeth him sheweth how euery one of these prepositions of through for may be applied vnto euery one of the glorious persons of the Trinitie and so all things are of God as the first cause by him as the preseruer of all things and in him as the end and perfection Thomas so all things are à seipso nullo alio movente from himselfe none other moouing him per seipsum nullo alio adiuvante by himselfe none other helping and propter seipsum onely for himselfe and for none other cause for he made all things for his owne glosse Calvin 5. Whereas the vulgar Latin readeth in the third place in ipso in him in the originall the word is ãâã ãâã ãâã ãâã ãâã in ipsum for him which sheweth that God is the ende and perfection of all that all things were ordained for him that is to set forth his glorie and so readeth Chrysostome 4. Places of Doctrine Doct. 1. Of Gods prescience v. 2. God hath not cast away his people which he knew before Concerning Gods prescience and foreknowledge 1. It is a certaine truth that there is in God from the beginning a prescience of all things in the world before they were Act. 15.18 From the beginning of the world God knoweth all his workes 2. There is in God a double kind of prescience one is cognationis of knowledge onely and speculatiue whereby he foreseeth onely things that shall be or it is also approbationis a prescience ioyned with approbation and liking which is also called practica his practicall prescience 3. This latter kind of prescience in God which is ioyned with his will and approbation is the cause of things the other is not 4. The prescience of God is certaine and infallible for God is not as man that he can lie or be deceaued whatsoeuer he foreseeth shall be shall certainely come to passe 5. Gods prescience doth not impose a necessitie vpon such things as fall out in the world but onely in respect of the first cause which is the infallible knowledge of God and so all things euen those which seeme to happen by chaunce are necessarie necessitate infallibilitatis by an infallible necessitie in respect of Gods prescience which cannot be deceiued but in respect of the second causes euery thing remaineth in it owne nature such things as haue necessarie causes are foreseene of God as necessarie certaine and definite such was the betraying of Christ by Iudas before so decreed and determined of God Act. 13. but such things as are contingent and casuall doe so remaine still in themselues though in respect of Gods foresight are necessarie as 1. Sam. 23.11 the Lord answeareth Dauid that if he stayed still in Keilah Saul would come downe and the Lord of the towne would deliuer him into Sauls hands this was a thing contingent coniectâ all onely and probable but in respect of Gods foreknowledge it was certaine that Dauid should not stay there and so neither Saul would come downe 6. Gods prescience and foreknowledge is thus distinguished from election and predestination either it signifieth the generall prescience and foreknowledge of God of all things both the good which the Lord himselfe decreed to doe or the euill which he decreed to permit and so prescience differeth from election as the whole from the part for election is but a part of Gods generall prescience and prouidence or Gods prescience and foreknowledge is taken for election it selfe and so it is all one with election as here the Apostle saith God hath not cast away his people whom he knowe before and thirdly Gods foreknowledge signifieth his loue and approbation of those whom he electeth as S. Peter saith 1. epist. 1.2 Elect according to the foreknowledge of God and thus Gods foreknowledge differeth from election as the cause from the effect for the loue acceptance and approbation of God is the cause of election Doct. 2. Gods generall promises or threatnings must haue a particular application v. 1. I demaund then hath God cast away his people God forbid c. The Apostle had in the ende of the former chapter alleadged out of the Prophet a generall complaint against Israel All the day long haue I stretched out my hand to a disobedient people which menacing speach though generally propounded yet the Apostle would not haue generally vnderstood of all the people for they were not all cast off but onely the peruerse and obstinate So likewise the promises of God made vnto Abraham and his seede did not concerne all but onely those which were the true Israel and children of the promise as the Apostle shewed before c. 9.7.8 Doct. 3. Against the old Pagane names of dayes and moneths v. 4. Which haue not bowed the knee to Baal c. In the place 1. King 19. whence this is cited it is added further nor kissed him with their mouth whereupon Pet. Martyr obserueth that they did neither honour Baal with the kisses of their mouth nor yet in naming him with their lippes whereupon the Lord saith he would not be called of the people Baali that is my husband or Lord but ishi mi vir my man or husband and the reason is added For I will take the name of Baalam out of their mouth Hosh. 2. ââ though the Lord were indeede Baal that is the Lord and husband of his people yet because they gaue that name to their idoles the Lord would none of it and so Pet. Martyr inferreth further that he wondreth how those Pagan tearmes of the moneths as March so called of Mars and of the dayes of the weeke as moonday of the moone and twesday of Mars which planets the beathen made their gods were at the first taken vp of the Christians which might better saue beene layed downe though nowe there is no such danger as in the beginning when Christians were newly conuerted from Pagan Idolatrie Doct. 4. Of the grace of God with the diuerse kinds properties and effects thereof v. 6. If it be of grace c. 1. The grace of God either signifieth his free loue and mercie which is called ãâã ãâã ãâã ãâã ãâã or the gifts of grace which are called ãâã ãâã ãâã ãâã ãâã 2. the grace loue and fauour of God in the first sense is either eternall in his election before the world was or temporall in the actuall vocation of the elect and this grace is either praeveâââââ a preuenting grace whereby he calleth and converteth as Psal. 59.10 My mercifull God will prevent me or it
the propertie of opposition between grace and works remaineth as well in the election to the second grace as to the first if grace be admitted works are excluded for they cannot stand together 2. And all kind of works are excluded from election for good works are not the cause but the effect and fruits of election as Haymo here sheweth out of Saint Paul Eph. 1.6 he hath chosen vs in him that we should be holy c. Controv. 4. Against freewill Chrysostome vpon these words v. 4. I haue reserued to my selfe c. graunteth that God attulit potiorem partem brought the better part but they which were called brought their will volentes sulvat he saueth those which are willing Tolet annot 4. subscribeth vnto Chrysostome herein and refuseth Augustine who ascribeth all vnto grace and further he affirmeth that the nature of grace is not taken away though somewhat be presupposed in man dum modo non sit illud meritorium so it be not held to be meritorious or the cause of grace As when a Prince doth propound ample rewards to all commers though they that come onely haue the rewards yet their comming is no meritorious cause of receiuing the reward but the grace and fauour of the Prince so God elected some to be iustified by faith quos praevidit libero arbitrio concursuros whom he foresawe would concurre with their free-will to this purpose Tolet. Contra. 1. Chrysostomes speach that God saueth onely those which are willing if it be vnderstood with these two cautions that this willingnes is wrought by grace and yet beeing so wrought it is no cause of iustification may safely be receiued for true it is that none are saued against their will But yet God ex nolentibus volentes facit of vnwilling maketh them willing if Chrysostome be otherwise vnderstood as ascribing here strength to mans freewill it is a great error 2. And herein I preferre Augustines iudgement who well obserueth de bon perseueran c. 18. that the Lord here saith not relicti sunt mihi they were reserued for me or they reserued themselues for me but I haue reserued to shewe that it was Gods grace whereby some were reserued and not the act of their owne will Haymo also hath the same note he saith not relicti sunt are left but I haue left or reserued that is per gratiam reservani I haue reserued by grace gloss interlin 3. If any thing be presupposed in man as helping vnto his calling it hindreth and obscureth the worke of grace if it be but a preparation onely though not meritorious and it is directly against the Scripture that a man hath any will to come to God of himselfe as Ioh. 6.44 No man can come vnto me except the father drawe him Rom. 9.16 it is not in him that willeth or runneth but in God that sheweth mercie Philip. 2.13 It is God that worketh in you both the will and the deede how then can mans will of it selfe concurre with the grace of God that example alleadged is not like for to come to receiue the Princes reward is a ciuill thing wherein mans will hath some freedome but in spirituall actions it hath no libertie at all vntill it be freed by grace as our Blessed Sauiour saith Ioh. 8.36 if the Sonne shall make you free then are you free indeede Controv. 5. That vniuersalitie and multItude is not alwaies a note of the true Church v. 4. I haue reserued to my selfe seuen thousand Like as the paucitie and fewenes of professors in Elias time was no preiudice to the truth nor yet the multitude of idolaters a proofe that they were the Church so neither is the great number of nations people powers Cardinals Bishops Priests Monkes an argument for the Papall Church for in Noahs time the visible Church was contained in his familie and his Arke did beare the little barke of the Church of God and in Sodome onely in Lots house was there an exercise of true pietie yea our Sauiour calleth his a little flocke though therefore the Church of Christ consisted of smaller numbers then it doth which still encreaseth and shall we trust more and more toward the comming of Christ yet the smalnes of the number should be no matter of exception as it was not either in the time of Elias or of our Blessed Sauiour and his Apostles when as a thousand to one were enemies to true godlines see before Synops. Centur. 1. nr 19. Controv. 6. Of the sufficiencie of Scripture and of the right way to interpret the same v. 8. According as it is written By this often allegation of Scriptures and by collation of one with an other as here the Apostle compareth Isaias and Dauid together we gather a double vse of Scripture the one that all doctrine of faith must be derived from thence as throughout this epistle the Apostle for the proofe of his doctrine onely alleadgeth the Scriptures and therefore our Blessed Sauiour faith Ioh. 5.39 Search the Scriptures c. for they are they which testifie of we Christ admitteth no other witnesse of him and his doctrine but the Scriptures And in that the Apostle doth illustrate and interpret one place of Scripture by an other we see that the Scripture is the best interpreter of it selfe that which in one place is obseurely insinuated otherwhere it may be found more plainly and perspicuously expressed See more hereof Synops. Centur. 1. err 10.12 Controv. 7. Against the Iewes Chrysostome vpon these words bowe downe their backes alwayes v. 10. sheweth how this prophesie is now verified in the perpetuall desolation of the Iewes for whereas the Israelites were 200. yeares in Egypt God yet in his mercie deliuered them though they there committed fornication and were guiltie of diuerse other sinnes afterward beeing deliuered after the Lord had a long time suffered and endured them with patience at the length he punished them with 70. yeares captiuitie beeing deliuered from thence they were vexed vnder Antiochus three yeares but now more then three hundred yeares are past and yet they haue not so much as alicuius spei vmbram the shadowe of any hope when as they neither commit idolatrie nor some other sinnes for the which they were before punished Whereupon it must needes followe that the Iewes to this day are afflicted for not beleeving in Christ. To this purpose Chrysostome wrote more then a thousand yeeres since and so he then prophetically expounded that the Iewes backes should for euer be bowed downe and kept vnder vntill such time as they should vniuersally be called God open their eyes at the length that they seeing the cause why the wrath of God is thus kindled against them may at the last with faith and repentance turne vnto him Controv. 8. Whether any of the true branches may be broken off v. 17. Though some of the branches be broken off c. It may seeme then that some branches may be broken off and so some of
the elect perish Answ. It followeth not the branches may perish therefore the elect 1. That the elect cannot possibly fall away is shewed before contr 1. the Scripture saith they that trust in Iehovah shall be as mount Sinai which is not mooued but standeth fast for euer Psal. 125.1 not that the elect are so stable of themselues that they cannot be mooued for there is no creature but of it selfe is mutable and subiect to change but the Lord vpholdeth such by his grace as it is said Psal. 37.24 Though the righteous fall be shall not be cast off for the Lord putteth vnder his hand 2. We must distinguish of the branches some are true and right branches and they are the faithfull and elect which cannot be broken off some are counterfeit branches which were neuer elected and they may fall off so Christ sheweth Ioh. 15. that the vine may haue some vnfruitfull branches which are cast off but the fruitfull branches he neuer casteth away so the Apostle c. 9.7 doth make a difference among the children of Abraham all were not his right children that were of his seede Controv. 9. Against the heresie of Valentinus and Basilides that held some things to be euill some good by nature Whereas S. Paul maketh mention of the wild oliue and of the true oliue v. 17. Origen taketh occasion to confute the heresie of the foresaid heretikes and their followers whose assertion was this that there were two natures of soules some were made good and they should be saued and neuer fall away some were euill and they could not but perish 1. Origen refelleth this hereticall paradox out of this place for here some branches of the oliue tree were broken off because of their vnbeleefe and so of good became bad and the branches of the wild oliue were planted in and so of bad became good this difference was not in the diuersitie of their nature and further he vrgeth these words of our Blessed Sauiour Math. 12.33 Either make the tree euill and the fruit euill or make the tree good and the fruit good whereupon he inferreth vt ostenderet arborem bonam vel malam non nasci sed fieri to shewe that a tree is not borne good or euill but is so made 2. Thus farre Origen proceedeth well but after going about to shew the cause whence it commeth that some trees are good some bad he falleth into other errors himselfe 1. ascribing this difference onely to the power of free will for these are his words vnusquisque ex arbitrij potestate aut bona oliva aut oleafter efficitur euery one by the power of free will is made either a true oliue or a wild oliue which he prooueth by the example of the creatures which are all of one nature but by certaine accidentall qualities bring forth diuerse kinds as of trees hearbs and such like so there is one and the same nature of reasonable creatures the difference is out of the diuers motions of their free will and to this ende he presseth that saying of our blessed Sauiour wake the tree good and his fruit good as though it were in mans power to make himselfe a good tree 2. he addeth that whereas God so in his prouidence disposeth that there are outward exhortations ministred sometime to good sometime to euill it is in mans power obedire si velit to obey if he will him that provoketh him vnto goodnes and if he will to despise him 3. and to mend the matter withall he saith further that by this libertie of will he that is ramus oliuae a branch of the right oliue may fall away to misbeleefe and an other that is but a wild oliue may conuert vnto the faith and become a branch of the true oliue Thus Origen playeth the Philosopher rather then the diuine Contra. 1. The Apostle is contrarie to Origen for he saith v. 20. Thou standest by faith therefore not by free will for faith is not of our selues it is the gift of God Eph. 2.8 neither is the example of the creatures like for the diuersitie of their kinds proceedeth of the seuerall properties of their different natures whereas the difference betweene men is not from their nature but by the grace of God which separateth them 1. Cor. 4.7 Who separateth thee and what hast thou that thou hast not receiued and whereas Christ saith facite make ye this word as Pet. Martyr well sheweth non efficientiam sed hypothesin significat doth signifie not an efficiencie but a supposition as if he should haue said you must thus thinke and imagine with your selues that the tree must first be good before it can bring forth good fruit and this to be the meaning appeareth by the words following how can ye speake good things when ye are euill 2. Neither is it mans power to giue care vnto wholesome doctrine and obey it if he will for then why is it said of Lydia Act. 16.14 whose heart God opened that she attended to the things that Paul spake 3. Neither is it possible for them that were true branches of the right oliue to be broken off they were neuer truly graffed in that are broken off though they so seemed as they which are said to be blotted out of the booke of life were neuer indeede there written at all Rev. 17.8 and thus witnesseth S. Iohn 1. epist. 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. 10. Controv. That there was the same spirit of faith and the same spirituall substance of the Sacraments vnder the old Testament and in the new v. 17. And made partaker of the roote P. Martyr doth well obserue out of these words so also Pareus with others that there was eadem substantia res spiritus c. the same substance matter spirit in both Testaments though their Sacraments in respect of the outward signes and ceremonies were diuers for there was but one roote of faith both of the Iewes and Gentiles we are not planted into an other oliue but are made partakers of the fatnes of the same oliue tree this is contrarie to the doctrine of the Romanists which denie that the Sacraments of the old Testament had the same spirituall substance with the Sacraments of the new See further Synops. Centur. 2. err 97. 11. Controv. That the Scriptures are the iudge of euery one in particular Whereas Gretserus in the colloquie at Ratisbone sess 9. p. 111. denied impudently that the Scripture iudged him because it no where said Thou Gretser errest and cried out with â blasphemous mouth let the Scripture iudge me indicet me spiritus si potest let the holy spirit iudge me if he can Pareus out of this place taxeth his ignorance and impudencie for the Apostle speaketh in particular v. 20. Thou standest by faith 21. take heede he spare not thee and in like manner the commandements were propounded in particular as speaking
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 ãâã ãâã ãâã ãâã ãâã 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 aâiena 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
to vnderstand v. 3. 1. This word ãâã ãâã ãâã ãâã ãâã to sauour or vnderstand is sometime taken in the worst part as Matth. 16.23 to sauour the things which are of men not the things which are of God sometime it is vsed in the better sense as in this place to vnderstand according to sobrietie 2. Here diuerse interpretations are brought of this word ãâã ãâã ãâã ãâã ãâã to vnderstand aboue or beyond that which is meete to be vnderstood and what it is to vnderstand according to sobrietie 1. Origen vnderstandeth here the generall vertue of temperance that a measure is to be kept in euerie vertue as if a man exceede in iustice he becommeth cruell if in fortitude he is audacious and rash and thus a temper and measure must be kept in euerie action but the words following as God hath dealt to euerie one the measure of faith c. doe not fauour this interpretation 2. and Hierome likewise is more deceiued who lib. 1. contra Iovinian doth apply this place to the commendation of virginitie and so he readeth here sapere ad pudicitiam to be wise vnto chastitie but the words following do ouerthrow this sense also 3. Ireneus lib. 5. c. 20. doth vnderstand this place of the curious enquirie and search after the mysteries of religion so also Hilarie de Trinitat l. 10. Erasmus misliketh this sense because he thinketh the Apostle here speaketh not of the knowledge but of that opinion which a man hath of himselfe but this may verie well be here comprehended as a part of the Apostles meaning to condemne curiositie so Martyr Pareus this fault is committed when men doe vpon confidence of their owne wit seeke out those things quae investigari sequeant which cannot be sought out 4. Tolet most approoueth Basils sense regul brev respons 264. then a man doth vnderstand more then it meete when he doth leaue his owne calling se ingerit rebus alienis and doth intermeddle with things belonging to other callings as Vzzia the king of Iudah that would haue vsurped the Preists office so that here the fault called ãâã ãâã ãâã ãâã ãâã which is to be a busie-bodie in other mens matters should be touched by the Apostle 5. Chrysostome vnderstandeth the Apostle to speake against the elation and arrogancie of the minde when men doe arrogate all to themselues and detract from others this best liketh Erasmus Beza Osiander and this arrogancie is of two sorts when men doe either arrogate to themselues that they haue not or are proude of that which they haue Beza this pride and selfe loue hath beene the mother of all heresies when men not content with the simplicitie of truth nor to keepe in the beaten tract haue invented new doctrines Haymo Faius 6. All these then may well be receiued that exceedeth the bounds of sobrietie who either diueth curiously into Gods secrets or is drunken with an ouerweening conceit of himselfe or intrudeth into other mens gifts and office which last seemeth to be most agreeable to that which followeth because euerie man hath receiued a certaine measure of faith a portion of gifts wherewith he must rest contented by sobrietie then as Chrysostome saith the Apostle vnderstandeth modestie and he thus deriueth the word ãâã ãâã ãâã ãâã ãâã sobrietie ãâã ãâã ãâã ãâã ãâã because such haue their minds sound and in a good temper so he meaneth the soundnes of the minde not of the bodie for he that is arrogant and hath no modestie neque mente valere queat hath a distempered minde and this as Chrysostome sheweth is worse then for one to be naturally a foole naturae stulium fieri nihil habet criminis for one to be a foole by nature is without his fault but for one through an ouerweening wit to exceed the bounds of modestie and sobrietie venia priuat it deserueth no pardoÌ Quest. 11. What is vnderstood by the measure of faith v. 3. As God hath dealt to euerie one the measure of faith c. 1. Concerning the words 1. the vulgar Latine addeth and to euerie one c. which maketh the sentence imperfect 2. Origen will haue somewhat to be supplyed to make vp the sentence custodiat let him keepe as to euery one c. so Pet. Martyr concurring with him would haue somewhat supplied as neque sibi plus arroget neither let him arrogate more to himselfe c. 3. Erasmus thinketh the sentence to be imperfect and that the Apostle respected the sense rather then the words which stand thus in the originall to euerie one as God hath distributed but here is an euident traiection of the particle ãâã ãâã ãâã ãâã ãâã as which is put after to euerie one which is familiar with the Apostle as 1. Cor. 3.5 to euerie one as God hath giuen so that the sense is full enough without any supply as Beza well obserueth 2. By faith 1. Some vnderstand iustifying faith faith working by loue which faith is giuen not to all alike but in measure to euerie one gloss interlin But Pet. Martyr refuseth this because many had these gifts and graces which had not iustifying faith as they which in the day of the Lord shall say haue we not in thy name prophecied and cast out deuills Matth. 7. and yet shall be refused 2. Chrysostome taketh this to be vnderstood causally as faith for the gifts of faith whereby miracles are wrought so also Origen vnderstandeth the graces of the spirit obtained by faith 3. Tolet by faith vnderstandeth fidelitie which euerie one must vse in the exercising of his gift but fidelitie is not the cause of the measure of graces which are giuen freely 4. faith then here is both taken by a meâonymie for the gifts and effects of faith as Mart. as also Beza it comprehendeth by a Synecdoche the knowledge of Christ whereof the habite of iustifying faith is a fruite and effect as also the gifts and graces of the spirit which were conferred vpon the faithfull Beza Pareus and so the Apostle here meaneth no other thing by faith then the gifts and graces of the spirit conferred vpon the faithfull that beleeued in Christ neither iustifying faith is excluded not yet onely here included the like saying to this the Apostle hath Eph. 4.7 To euerie one of vs is giuen grace according to the measure of the gift of Christ so here by faith we are to vnderstand the gifts of faith either because faith is the gift of God by which other graces are obtained as Chrysostome doni causa fides faith is the cause of the gift or because these gifts are giuen habentibus fidem to those which haue faith Haymo 3. So here there are as many arguments as words to perswade vnto a sober vse of the gifts receiued dantis immensitas the greatnes of the giuer which is God dandi liberalitas the liberalitie in giuing he hath distributed according to measure doni excellentia the excellencie of the gift which is faith
these at the first disposed of the goods which were giuen in common for they sold what they had and brought and laid it at the Apostles feete as we read of Ananias Act. 5. afterward there were collections and gatherings made for the Saints 1. Cor. 16. the distribution whereof was committed to the fidelitie of these Deacons Now where the Apostle saith in simplicitie 1. Chrysostome and Theophylact interpret it of giuing largely and liberally 2. Origen that they should not seeke praise of men or seeke vaine glorie and so get all the thanks to themselues 3. Hierome or who els was the author of the commentarie vpon this epistle will haue them to giue in simplicitie which are not curious in fishing and examining the poore and so seeke pretenses and excuses that they haue no neede 4. Lyranus he that giueth propter Deum onely for Gods cause and seeketh not to merit or satisfie for his sinnes Osiander 5. they must not be morosi froward giuing the poore euill words Faius 6. nor hauing respect vnto persons Beza or vnfaithfull in turning the common almes to their owne commoditie as Iudas did Gualt So here then simplicitie is set against vaine glorie couerousnes morositie malignitie fraud Pareus 5. He that ruleth 1. Some take these indifferently for temporall or Ecclesiasticall gouernors as Lyranus quod pertinet ad praelatos principes which belongeth to Prelates and Princes so also Gorrhan but concerning temporall and ciuill gouernment the Apostle treateth thereof in the next chapter he onely toucheth now ecclesiasticall offices 2. some take these for such as watch ouer mens soules and so seeme to vnderstand onely the Prelats of the Church as Haymo haec sollicitudo circa animas maximè esse debet this carefulnesse must chiefly be about soules 3. Theophylact hath a strange interpretation praesidere c. to be a President is both by words and by the helpe of the bodie to succour the needie c. and he giueth this reason because euery one hath not money but this were a base kind of presidencie 4. the most of our new writers doe vnderstand here certaine gouernors which attended not doctrine sed dabantur pastoribus adiutores but were giuen as helpers to the Pastors whome Osiander calleth Censores morum the censors of manners Calvin seniores the Seniors or Elders Gualter Senatum ecclesiasticum the Ecclesiasticall Senate Faius out of Tertullian presidentes whose office was ioyntly with the Pastors to see vnto the discipline of the Church So they make two sorts of Elders some that attended the word and discipline together some the gouernment onely which are called by the Apostle gouernors 1. Cor. 12.28 and whereof mention is made 1. Tim. 5.17 Thus Beza Martyr Gryneus Olevicie Pareus vpon this place 5. But seeing they which laboured in the word and doctrine were speciall men in the regiment of the Church 1. Tim. 3.17 they are not here to be excluded for as beside their employment in teaching and exhorting they also were Ecclesiasticall rulers this grace to rule with diligence was also necessarie for them so Chrysostome here sheweth that there was a double kind of presidencie praecipua quae per doctrinam est that was the chiefe which was by doctrine and exhortation then that which was per pecunias c. by money and other things With diligence 1. The vulgar Latine readeth cum sollicitudine with carefulnes such as was in the Apostle 2. Cor. 11.28 sollicitudo omnium ecclesiarum c. he had the care of all Churches such a care Origen taketh this to be here commended but Tolet obserueth well that beside that there is an other word there vsed ãâã ãâã ãâã ãâã ãâã here the word is ãâã ãâã ãâã ãâã ãâã the things themselues differ for the first signifieth beside a care a feare of future euents which might be any hindrance to the busines intended 2. the word ãâã ãâã ãâã ãâã ãâã answeareth vnto these two Latine words studium studie and diligentia diligence which doe thus differ the first sheweth the desire of the mind and a resolute purpose to applie it selfe and that with delight to the busines in hand but diligence is seene in the opening in the executing of this purpose with speede and great endeauour this ãâã ãâã ãâã ãâã ãâã studie diligence and endeauour S. Paul testifieth to haue beene in Timothie 2. Cor. 8.16 6. He that sheweth mercie 1. Some doe vnderstand this generally of all Christians that they should giue chearefully as Chrysostome will haue it the same with that precept 2. Cor. 9.7 he that soweth sparingly shall reape sparingly Theodoret Haymo but the Apostle here speaketh of the speciall offices of the Church 2. Lyranus restraineth it onely to the rich hoc pertinet ad potentes this belongeth to the able and mightie but Chrysostome sheweth by the example of the widow that cast in two mites that euen the poore may shew mercie and that chearfully potest quis in paupertate magno in divitijs pusillo animo esse one may haue a franke minde in pouertie and a sparing minde in riches for not onely with wealth but with words and helpe of the bodie are the poore to be releeued c. 3. Origen thinketh that this is the same with the former he that distributeth in simplicitit here onely is the difference vnum opus sed non vnus affectus it is one and the same worke but not the same affection for he that sheweth mercie doth not onely giue but he giueth it with affection 4. Theophylact thus distinguisheth them he that giueth conferreth that which he receiued of an other he that sheweth mercie sua tribust giueth his owne 5. Hugo doth thus sort them the first must giue in simplicitie of heart propter Deum because of God before whome the intention of the heart must be right chearefulnes is required propter proximum toward our neighbour 5. But their opinion is rather here to be approoued which in the first place take the office of Deacons to be described such as were elected by the Apostles Act. 6. and here the office of such as were assigned to haue a care of strangers exiles the sicke such were the widows whome S. Paul would not haue chosen vnder 60. yeares 1. Tim. 5. Thus Calvin Beza Martyr Gualter Faius Pareus with others Now this shewing of mercie 1. some extend thus farre peccanti ignoscere oppresso subvenire to forgiue him that sinneth and to releeue the oppressed gloss ordinar but these duties are generall to all Christians not incident onely to this office and function here described 2. by shewing mercie Haymo vnderstandeth all the works of mercie as to giue meate to the hungrie drinke to the thirstie lodging to the harbourlesse but these also are generall duties 3. such speciall works of mercie then are here vnderstood which belonged to the curing and attending vpon the sicke aged impotent strangers exiles orphans Pareus 4. with chearefulnes of heart gentlenes in
shewe compassion in the miserie of their brethren who yet doe envie their prosperitie and againe he obserueth that the Apostle saith not solve proximi calamitatem take away thy neighbours calamitie for that alwaies is not in our power but weepe with him this euery one may doe 6. Now we ought thus mutually to be affected toward our brethren 1. because we are members of one mysticall bodie 2. nihil it a dilectionem conciliat nothing doth so much beget loue as to communicate with our brother in his ioy and griefe Chrysostome 3. sic tristitiam alleuas thus you lighten his griefe livore teipsum liberas and free your selfe from envie Chrysost. 4. and it is euerie case to shewe compassion considering if thou thy selfe be tempted Galat. 6.1 an other shall lend thee his teares in thine afflicton Martyr 7. Three sorts of men fayle in this precept 1. they which haue no feeling at all of other mens myseries as the rich man neglected Lazarus 2. they which goe yet further and reioyce in other mens afflictions for the which the Babylonians are reprooued for insulting against the people of God in their ruine Isay. 47.3 they are yet worst of all that adde affliction to affliction and do pray vpon those which are in miserie as the Amalekites laid wait for the Israelites in the wildernesse Gualter Quest. 24. What it is to be like affectioned one toward an other v. 16. Be like affectioned one toward an other First there is some difference in the translating of the words secondly in the coherence and sense of the first sort 1. some doe translate the word ãâã ãâã ãâã ãâã ãâã sentientes thinking the same thing vulg Latine and some doe referre it to the vnderstanding as Anselme doth expound it by that place 1. Cor. 1.10 that ye be of the same minde and iudgement but there is an other word vsed ãâã ãâã ãâã ãâã ãâã which indeede properly signifieth the intelligent part of the minde 2. Chrysostome applyeth it to the opinion that one should haue of an other as if a poore man came in fac vt affectus te illi acromodes see that thou apply thy selfe in affection vnto him not thinking thy selfe to be greater because thou art rich magnum te putas doest thou thinke thy selfe to be great thinke him to be so too doest thou take him to be meane and base so also take thy selfe to be and there shall be no inequalitie thus Chrysostome and Erasmus to the like purpose but this rather is insinuated in the next words be not high minded to this purpose also translateth the Syrian intepreter that which ye thinke of your selues thinke of your brethren 4. some doe better thus reade eodem animo affecti c. be like affected one toward another Beza Vatablus Mart. and these doe vnderstand it rather of the will and affection then of the minde and vnderstanding so Origen also ita velimus proximo ficut nobis let vs wish vnto our neighbour as to our selues Tolet also followeth this sense But M. Beza will not haue ãâã ãâã ãâã ãâã ãâã translated alij in alios one toward an other but inter vos mutuo mutually among your selues and to be the same with ãâã ãâã ãâã ãâã ãâã among your selues c. 15.5 but this phrase is before vsed v. 10. in this verie sense one toward an other and therefore it is most like to retaine the same sense here Secondly touching the coherence 1. Lyranus hath reference vnto the former sentence reioyce with them c. that is they should not onely seeme to reioyce and mourns but they should doe it from the heart without dissimulation so also Calvin thinketh this precept coÌprehendeth both the other and vnderstandeth it of the mutuall sympathie which should be among Christians as fellow-feeling members Tolet also and Gorrhan doe so vnderstand it with Lyranus 2. But it is better to make the sentence more generall that we should wish vnto others as to our selues as Origen expoundeth it by these words of our blessed Sauiour Matth. 7. What you would that men should doe vnto you the same things doe vnto them this sense followeth Gryneus and Olevian doth parallel it with that place Phillip 2.4 looke not euerie man on his owne things but euerie man on the things of others so here the Apostle generally exhorteth vnto concord whether in the consent of the mind or the knitting of the affections together in all their counsels and actions Pareus as the Apostle vsing this verie phrase Phillip 2.2 doth subdiuide it into the coniunction of their loue and affection and of minde and iudgement Be like minded hauing the same loue of one minde and iudgement c. Quest. 15. What it is to be high minded and to be wise in our selues v. 16. Be not high minded 1. Chrysostome thinketh that the Apostle doth so often inculcate these precepts of humilitie to the Romanes because they had many provocations therevnto in respect of the citie which then had the Empire and rule of the world and for other causes 2. and this is the coherence of these words with the former that whereas he had mooued them to mutuall concord now he remooueth the two principallers the one is pride when a man in an high conceite of his gifts and despising others ambitiously aspireth vnto great matters and the other is arrogancie when one in a selfe-loue is carried away with an ouerweening opinion of his wisedome and other gifts 3. Tolet curiously distinguisheth betweene the phrase here vsed be not high minded and that c. 11.20 for there it is all one word saith he compounded of two simple words ãâã ãâã ãâã ãâã ãâã be not high minded but here there are two words ãâã ãâã ãâã ãâã ãâã minding high things and in that place he referreth it to the vnderstanding and conceit as when one thinketh better of himselfe then there is cause and here to the affection But if the places be well compared it may appeare that in both places the Apostle speaketh against ambitious aspiring ioyned with contempt and disdaine of others as there he would haue the Gentiles called to the faith not to be lifted vp in minde in respect of the deiected Iewes vnlesse we will make this difference that there the Apostle forbiddeth any to haue an haughtie opinion and conceit that is as Calvin interpreteth altos gerere spiritus to beare a lostie minde and here he prohibiteth ambitiously to seeke after high places which is a fruit of the haughtinesse of mind as M. Calvin calleth it ambitiosè spirare to aspire ambitiously Submitting or applying your selues to the lowly 1. Some take this to be vnderstood of the persons of lowe degree and make this to be the sense apply your selues to the lowly that is iâ iliorum vilitatem descende descend to their basenes Chrys. eorum consortium ne aspernare dispise not their companie Vatabl. cum eis humiliter conuersando in conuersing humbly with them the vulgar Latine
readeth consentientes humilibus consenting to the humble that is saith Origen amare humiles to loue the humble he consenteth with the humble quei cum humilibus se humiliat which humbleth himselfe with those that are humble Haymo humiliorum imitatores imitators of those which are humble gloss interlin consenting to the humble that is in heart and not with the mouth onely gloss ordin Gorrhan all these vnderstand by the humble the lowely referring it to their persons 2. Some vnderstand this word of the things rather then of the persons and take it in the neuter gender that ãâã ãâã ãâã ãâã ãâã to the humble may answear vnto ãâã ãâã ãâã ãâã ãâã the high things before spoken of Calvin Beza Pareus so also Osiander humilia curate tractate c. respect and handle humble things likewise Tolet let them embrace base things quae vilea mundus reputat which the world counteth base And this sense is to be admitted by reason of the opposition of the words though not onely 3. Faius saith non tam res ipsae quam hominum affectus spectantur not so much the things themselues as the affections of men are here considered true it is that the obiect cannot be seuered from the affection but it is euident that the Apostle by high and lowe things meaneth the obiect of pride and humilitie 4. Pet. Martyr comprehendeth both base things and base persons that we should apply our selues vnto both neither dispising the one not refusing the other euen meane and base ministeries and seruices to profit our brother as our B. Sauiour disdained not to wash his Apostles feere and this is most agreeable to the Apostles meaning now the other word ãâã ãâã ãâã ãâã ãâã is not well translated by the Latine interpreter consentientes consenting it properly signifieth impetu quodam correpti carried us it were with force shewing how prone we ought to be to descend to lowe and base things Beza rendreth it obsecundantes submitting your selues the Syrian interpreter adhaerentes cleauing Vatablus accomodantes applying your selues our English making your selves equall c. giueth the meaning rather then the sense of the word Be not wise in your selues 1. Chrysostome thus interpreteth it ne putetis vos sufficere vobis ipsis thinke not that your are sufficient for your selues God hath so made vs vt alter alterum opera iudigeat that one standeth in neede of an other so also Theophylact vnderstandeth it of those which dispise the counsel of others and yet Moses dispised not the counsell of his father in lawe 2. Ambrose thinketh they are said to be wise in themselues which turne their wsedome altogether to their owne profit and not to the good of others so also the interlin gloss and Gorrhan ne prudentiam apud vos tantum exerceatis c. exercise not your wisedome onely for your selues but for your neighbours also 3. Basil regul brev resp 260. interpreteth those to be wise to themselues qui solam humanam prudentiam c. which onely haue humane wisedome and regard not the diuine will and pleasure such we call worldly wise 4. Haymo he is wise in himselfe who non authori sapientia deputat c. doth not ascribe vnto the author of wisedome that wisedome which he hath 5. But all these are the effects of arrogancie he which taketh himselfe to be wise dispiseth the counsell of others consulteth not with God neither ascribeth the praise to him here then the Apostle toucheth the verie roote and beginning of pride which is propriae prudentiae opinio the opinion of a mans owne wisedome Marlorat so that here the Apostle remooueth an other let and impediment of humilitie which is arrogancie and that is apud seipsum nimium sapere to be too wise in himselfe such the Prophet Isay speaketh against we vnto them that are wise in their owne eyes and prudent in their owne sight Isay. 5.21 Pareus so Origen before them hic cum arrogantia stultus est c. qui suam stultitiam quasi sapientiam colit he is arrogant and foolish who adoreth his owne folishnesse as if it were wisedome c. But here Lyranus aduertiseth well that prudence and wisedome is here not taken properly but in a certaine similitude for vera prudentia non nisi in bonis true wisedome and prudence is onely found in the good it is craft not wisedome which the wicked haue Now this arrogancie is the cause of all errors which are of three sorts either errors in opinion and iudgement or in practise of religion or in life and conuersation for hereupon some haue deuised newe doctrines and strange worship not contenting themselues with the simplicitie of Gods word as though they were wiser then God and they giue themselues euer vnto grosse sinnes in their life holding scorne to be admonished by others Gualter Quest. 25. How euill is not to be recompenced for euill v. 17. 1. Chrysostome noteth the generalitie of the speach recompence to no man whether beleeuer or vnbeleeuer not to a beleeuer because he is thy brother not to an infidel and vnbeleeuer that thou mayest winne him Haymo 2. Origen obserueth that reddere malum to render euill is a greater sinne quam inferre malum then to offer euil at the first for it may be that he did it ignorantly non sensisse malum c. that he perceiued it not to be euill which he did but he that recompenceth euill sheweth that he was not ignorant that it was euill 3. this precept concerneth onely particular wrongs it is not extended to magistrates that render euill vnto offenders according to the lawe in Deut. an eye for an eye a tooth for a tooth and yet punishment is not euill because it is opus iustitiae a worke of iustice Gorrhan Martyr 4. here that pharisaicall doctrine is reprooued that they were to hate their enemies and loue their friends 5. and if it be a sinne to render euill for euill much more to recompence euill for good the one is incident into our humane corrupt nature but the other is plaine diabolicall 6. Calvin thinketh that this precept is somewhat larger then that which followeth avenge not your selues for in some cases euill may be rendered for euill sine manifesta vltione without manifest reuenge as when one refuseth to giue entertainment succour to one in his need and so the other to requite him withdraweth his hand in his necessitie so also Gualt but Martyr misliketh this I cannot see saith he how he which willingly doth render euill for euill doth not intend to take revenge and the Apostle he thinketh doth inculcate the same precept againe because it is so necessarie thus also Pareus but this difference betweene them may be soone taken away for Calvin saith onely without manifest reuenge there may be a reuenge in all kind of retalion but in some the revenge is more manifest then in other Quest. 26. How honest things are to be procured before all men
he take greater punishment of the offender then the cause requireth but the magistrate reuengeth not himselfe but others Now here men are forbidden onely to auenge themselues and yet in this case euen the magistrate auengeth himselfe when vnder colour of his office he in respect of some particular wrong proceedeth more rigorously against an offender 3. But the Apostle taketh not away here all libertie to vse defence by the authoritie of the Magistrate for both S. Paul himselfe appealed vnto Cesar and the Magistrate is appointed of God for our wealth yet we must not goe vnto the Magistrate animo vlciscendi with a mind to seeke reuenge For these causes a Christian may safely craue the aid of the Magistrate 1. to discharge his dutie in defending those froÌ wrong which are vnder his care and charge 2. to seek the amendment of the offender and wrong-doer by moderate correction 3. to take away such euil examples and scandals among Christians Martyr but one must not vse the benefit of the law to seeke his owne reuenge as S. Paul when 40. Iewes conspired against him sought the Magistrates helpe for his defence and deliuerance not for their punishment Gualt so that nihilo plus excusationis habet c. he hath no better excuse that seeketh to the Magistrate with a malevolent minde then if he sought to be reuenged by himselfe Calv. 4. The Apostle doth not onely stay our hands tongue here from reuenge sed ne cor huiusmodi cupiditate teneatur but he forbiddeth least the heart should be tempted with any such desire Calv. 5. But whereas our Sauiour proceedeth yet further and saith Matth. 5.39 Resist not euill but whosoeuer shal smite thee on the right cheeke turne to him the other also this must not be vnderstood according to the strict letter as Augustine well interpreteth that this precept is not alwaies to be obserued quantum ad executionem in respect of the execution in fact sed quantum ad praeparationem animi but in the preparation of the minde that we should alwaies be armed with patience to suffer wrong for neither did our Sauiour when he was smitten on the cheeke turne the other but mildly reprooued him that did the violence to this purpose Aug. epist. ad Marc. This then is to be done when it may either profit our brother or maketh more for the glorie of God and not otherwise Martyr Beloued â The Apostle vseth this friendly compellation 1. because these things which now he speaketh of were duriora somewhat harsh and vnpleasing therefore he thus insinuateth himselfe the better to perswade Martyr blanda appellatione manum inijcit vt nos retineat c. he doth stay vs as with his hand by this friendly word for otherwise men are impatient in their affections Calv. 2. And least they might thinke that he in thus reading did not counsell them for their profit he calleth them beloued Mart. 3. And though the world hate such as were patient in suffering wrong yet they were beloued of God and so also beloued of the Apostle Tolet. 4. And in thus saluting them as beloued brethren he putteth them in mind of brotherly loue which is much hindred by seeking of reuenge Giue place vnto wrath 1. some vnderstand this of our owne wrath to giue way vnto it not to suffer it to breake forth sed apud nos ipsos concoquamus but to digest and allay it in our selues Gualt so also Vatablus compescite eam stay your anger but this phrase is vsed in a contrarie sense Eph. 4.27 neither giue place vnto the deuill to giue place vnto wrath were to giue way vnto it not to resist it 2. others referre it to the anger and wrath of the aduersarie that doth wrong and so they giue two expositions giue place that is permittite vobis nocere suffer them willingly to doe you wrong and hurt or fugite a loco ad locum flee from place to place and so giue way vnto them Haymo and Basil also hath both these expositions regul brev resp 244. Origen vnderstanding it also of the wrath of him that doth the wrong giueth an other sense that if he that hath receiued the wrong auenge not himselfe quasi effuso à rgesto furore c. he hauing digested and allaied his furie waxeth milder 3. But the better interpretation is by wrath to vnderstand the diuine reuenge or punishment permitte Deo vt adversarium tuum in ius vocet suffer God to deale with thine aduersarie Chrysost. so also Origen vnderstandeth vindictam divinam the diuine reuenge and that wrath quam sibi the saurizat malis actibus which he doth treasure vnto himselfe by his owne leud acts this sense followeth Calv. Mart. Osiand Par. Perer. it is confirmed by the sentence following cited out of Moses vengeance is mine I will repay the meaning is then that we should commend our cause vnto God and he will in due time take reuenge 4. Vengeance is mine c. 1. Concerning the reading of the words 1. the vulgar Latin putteth the word in the accusative vindictam reuenge which reading Pererius defendeth to be auncient and to haue beene vsed both by Tertull. l. 2. cont Marc. and Hil. in Psal. 118. yet he confesseth quod lectio sit rectior c. that it is the better reading in the nominatiue And so it is in the Greeke and so readeth Hier. epist. ad Ruffia mihi vindicta to me reuenge that is belongeth 2. now whereas in the originall Deut. 32.35 whence this testimonie is cited there is the coniunction and which is here omitted by the Apostle and there a verbal word is put recompence is mine which here the Apostle expresseth by the verb I will repay herein he partly followeth the Septuagint who doe interpret it so ãâã ãâã ãâã ãâã ãâã I wil repay and partly he expresseth the sense not tying himselfe to the words neither doth the omitting of the coniunction any thing alter the sense 2. The Apostle here secretly meeteth with an obiection for whereas he forbiddeth all reuenge it might be said what then shall iniuries neuer be requited yes saith the Apostle God in his good time shall take reuenge Tol. neither must the Apostle be so vnderstood as though we should votis expetere by our vowes and desire entreat God to be reuenged of our enemies but the Apostle here sheweth that we must not reuenge our selues for this were to take Gods office vpon vs we must therfore pray first that God would conuert our enemies but if they continue in their wickednes then we leaue them to Gods iustice Calv. and when the righteous seeth his desire vpon his enemies non tam delectatur poena quam dei iustitia he is not so much delighted in his punishment as in the iustice of God gloss ordinar 3. Now then we must leaue all reuenge vnto God 1. because he is the iudge of all the earth and it belongeth vnto him to punish Gualt 2. he taketh
c. a deuout mind is not by any precepts so much framed to the obedience of God as by a serious meditation of his mercie as the Apostle saith Tit. 2.11 The grace of God c. teacheth vs to denie vngodlines 2. Doctr. Of the threefold will of God v. 2. What is the good will of God acceptable and perfect Paulus Burgens addit 2 hath this distinction of the will of God which is taken here for voluntas signi his signified or reuealed will that is the will of God for the thing willed which is prohibitionis praecepti consilij in forbidding commanding or counselling as if a man abstaine from euill which is forbidden therein he doth well but if he doe also the thing commanded now he doth also that which is pleasing vnto God if further he proceed vnto the counsels then he is perfect as our Sauiour said Matth. 19.21 to the young man If thou wilt be perfect goe and sell all thou hast c. This distinction may be admitted with this caution if counsels be vnderstood of things indifferent as for a man wholly to leaue the world and to giue all or halfe to the poore as Zacheus did and such like not to merit thereby but to shew our obedience and thankfulnes to God in such there must be needs acknowledged a greater degree of perfection 3. Doctr. Against curious questionists v. 3. The Apostle forbiddeth ãâã ãâã ãâã ãâã ãâã to vnderstand aboue or beyond that which is meet to be vnderstood which may be vrged against curious and vnnecessarie questions of matters concerning religion such it seemeth the Church was much troubled with in S. Pauls time in so much that in sixe seuerall places in his two Epistles to Timothie he giueth him charge touching such contentious questions and vaine disputations 1. Ep. 1.4 c. 4.7 c. 6.5.20 2. Ep. 1.16.23 where he styleth such needlesse questions with the tearme of old wiues fables vaine disputations prophane bablings foolish and vnlearned questions Much like was that curious and needlesse endeauour of the schoole-Diuines in reducing all Diuinitie to intricate questions and idle and vaine speculations wherein I condemne not their commendable paines in the debating of doubtfull points fit to be discussed but in finding out new tricks and deuises and excogitating distinctions to obscure and corrupt the truth 4. Doctr. That no man must forsake his Ecclesiasticall function nor aspire aboue his reach Pet. Martyr applieth the former text against those which in times past did refuse or forsake the Ecclesiasticall functions to the which they were called who vnder pretense that they had not gifts sufficient but indeede either for feare of the troubles incident to those places or for loue of their own ease or pleasure did draw their necks out of the collar these he saith non sapere vt oportet they did not vnderstand as they ought But in these daies there is an other extreame which is admitted when men doe presume ambitiously vnto places aboue their reach and for the which they are in respect of gifts vnmeete neither doe these sapere vt oportet they are not wise vnto sobtietie neither doe keepe themselues within their line and compasse 5. Doctr. That the holy Ghost is God v. 3. As God hath dealt to euery man c. That which here is ascribed vnto God is elsewhere said to be the worke of the spirit 1. Cor. 12.11 All these things worketh the selfe same spirit distributing to euery one as he will seeing then it is God that distributeth these seuerall gifts and graces and it is the Spirit that so distributeth them it doth necessarily follow that the Spirit is God 6. Doctr. The Scriptures are the rule of faith from the which we must not swarue v. 6. Prophesie according to the analogie or proportion of faith c. This proportion or rule of faith is to be taken onely from the Scriptures as our Sauiour biddeth vs search the Scriptures Ioh. 5.39 to them as the line of truth must we haue recourse in all our teaching and preaching not one iot to decline the same as the Prophet Isai saith c. 8.20 to the law to the testimonie if they speake not according to this word there is no truth in them so Hierome saith quod non discendit de monte Scripturarum eadem facilitate contemnitur qua approbatur that which floweth not downe from the mountaine of the Scriptures is as easilie refused as approoued c. in c. 23. Matth. Doct. 7. That Christian religion expelleth not humane affections but onely directeth them v. 9. Hate that which is euill c. A Christian may retaine hatred but it must be exercised against that which is euill it is not then as the Stoicks were of opinion that in a wise man there are no passions or affections there are without question but tempered and qualified by grace that like as in an harpe when time and tune is applyed to the instrument consisting of wood or some such like thing and strings there is made pleasant harmonie so humane affections ruled by grace doe make a sweete consent Doct. 8. Of the order and degrees in the Church and commonwealth v. 10. In giuing honour goe one before another Among Christians then there are which must giue honour and some are to be honoured Christ will haue order kept in his Church God is not the author of confusion 1. Cor. 14.33 the inferiours must yeeld honour to the superiours the scholars to the teachers the people to their pastor they which are ruled to their governours this maketh against the Anabaptisticall confusion which taketh away the ciuill superioritie of one aboue another Doct. 9. That the Church of God shall neuer want enemies to persecute it v. 14. Blesse them which persecute you c. Then the godly shall neuer want persecutors to exercise their patience there are two things which the world hateth vnitie and pietie and all persecutions in the world are either for the truth or godlinesse sake wherefore seeing such is the lot of the Church of God in this world they must arme themselues with patience as the Apostle saith Heb. 10.36 You had neede of patience that after you haue done the will of God yee might receiue the promise Doct. 10. How and wherein we should loue our enemies v. 19. Auenge not your selues c. We must thus be affected toward our enemies 1. in louing them as Christ loued vs when yet we were enemies Rom. 5.10 2. in procuring their conversion as Ananias did Sauls Act. 9. 3. in praying for them as Stephen did for the Iewes 4. in taking heede of giuing them offence for which cause Iacob went away from Esau Gen. 27. 5. in bearing their wrongs as the Apostles did Act. 5. 6. in molifying them with gentle words as Abigail did Dauid 1. Sam. 25. 7. in ministring necessarie things vnto them as Elisha did to the armie of the Syrians 1. King 6. 8. in shewing compassion in their miseries as Dauid
conscience but to resist Gods ordinance is a deadly sinne saucians conscientiam wounding the conscience Pareus so Haymo propter conscientiam mentis for the conscience of the mind which we must keepe and preserue pure Quest. 14. Why tribute is to be paid vers 6. For this cause that is as a testimonie of your subiection you pay tribute some referre these words to the former sentence v. 4. be is the Minister of God praepositi sunt à Deo they are set ouer others by God and therefore they must pay tribute Haymo some thus expound for this because they are profitable for you Hugo but these words rather depend of the next before because of conscience for the paying of tribute is a testimonie of their subiection that they in their conscience acknowledge it to be due Pay ye tribute 1. he saith praestatis non datis you pay not you giue to shew that it is not giuen but they repay it againe in their care which they vndertake for the common-wealth gloss or 2. the word ãâã ãâã ãâã ãâã ãâã tribute is deriued of ãâã ãâã ãâã ãâã ãâã to beare or bring in quia infertur à subditis because it is brought by the subiects into the kings treasure Pareus or it signifieth properly portage money which was paid for such commodities as were brought in and so by one kind all the rest are vnderstood as there be diuerse other customes as pedagia which was paid for the passage on foot toward the mending of the high wayes guidogia guide money for those that trauailed and such like Faius 3. and the Apostle maketh expresse mention of the paying of tribute taking it as a thing yeelded and acknowledged of all because it was obiected against the Christians that they vnder pretence of religion would free themselues from tribute as Iustinus sheweth apolog 2. ad Anton. For they are Gods Ministers 1. Two reasons are giuen of the lawfulnes of paying tribute both because it was a signe of their subiection and as a recompence to the magistrate for his great paines vndertaken in the defense and gouernement of the commonwealth 2. the word here vsed is ãâã ãâã ãâã ãâã ãâã ministers as the Magistrate before is called ãâã ãâã ãâã ãâã ãâã a minister which words are not onely vsed of sacred offices as we see but of ciuill and therefore that it a false obseruation of the massing Papists Act. 13. v. 4. where by the vse of the word ãâã ãâã ãâã ãâã ãâã to minister they would prooue that the Apostles said Masse Applying themselues to the same ende c. 1. the word ãâã ãâã ãâã ãâã ãâã signifieth more then to serue as the vulgar Latine readeth it betokeneth to continue watch to take paines in any busines as c. 12.12 continuing or labouring perseuering watching in prayer 2. some referre these words to them that pay tribute that they serue to this ende Gorrhan but it is euident that the Apostle speaketh of the Magistrates that they watch ouer the people for this not to receiue tribute as some interpret but it is referred to the whole dutie of the Magistrate rehearsed before that he beareth not the sword for naught that he is for the terror of the euill and praise of well doers Quest. 15. Of the diuerse kinds of tribute and to whom they are due v. 7. Render therefore to all men c. 1. Chrysostome here observeth well that the Apostle saith ãâã ãâã ãâã ãâã ãâã render not giue nihil enim gratuite dat qui hoc fecerit for he doth not giue any thing freely that doth this for it is our dutie to yeeld obedience in all these things here specified to the Magistrate 2. But Origen hath here a strange allegorie by the powers he vnderstandeth the ministring spirits and by the tribute vectigalia negatiationis in carne the payments due for our trading in the flesh to the spirits exacting it of vs by diuerse tentations but this dangerous kind of allegorizing peruerteth the sense of the Scripture giueth occasion of many errors 3. Gorrhan calleth the first two custome and tribute delictum temporale the temporall debt which is due vnto superiours the other he nameth debituÌ spirituale the spirituall debt which is either inward feare or outward honour As though all outward honour and seruice were spirituall the Apostle speaketh onely of ciuill honour which is to be yeelded to the Magistrate not of spirituall and religious honour which is onely due to God 4. The Apostle here nameth two kinds of payments ãâã ãâã ãâã ãâã ãâã tribute and ãâã ãâã ãâã ãâã ãâã which is interpreted custome 1. Some doe thus distinguish them tribute is that which solvitur domi is payed at home vectigal custome that which is carried to the Lords house gloss ordin Lyranus taketh tribute for that which was paid generally by a countrey or citie in signe of their subiection custome that which is exacted of particular persons as for traffike merchandise Martyr Pareus take the first called ãâã ãâã ãâã ãâã ãâã for the tribute paied out of mens grounds or substance and the custome due for commodities caried forth or brought in Beza taketh the first for capitatio poll mony when men are taxed either by the poll or accordding to their wealth so the Syrian interpreter calleth it argentum capitationis head siluer and the latter for tribute due out of their grounds or for Merchandise and such like but the latter rather called ãâã ãâã ãâã ãâã ãâã seemeth to be the poll mony which was paied viritim man by man as appeareth Matth. 17.25 it is called tribute or census poll mony and the other ãâã ãâã ãâã ãâã ãâã was such tribute as was due for commodities brought in as the etymon of the word sheweth and the Latine word vectigal is so called also à vehendo of carrying when the fruites of their grounds were brought into the citie And so with vs there are two kind of payments subsidies and tenths which are laid vpon men according to their abilitie and substance and then the impost and custome which is due for merchandise in the exporting of wares or bringing in of forren commodities but for the most part these two words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are confounded and are indifferently taken for any kind of tribute or payment made to the gouernours yet to speake distinctly there are two kinds of tribute which is either laid vpon the persons which is properly called ãâã ãâã ãâã ãâã ãâã poll money or vpon their substance either mooueable as their goods such as is merchandise or immooueable as their lands and this is ãâã ãâã ãâã ãâã ãâã tribute impost Faius 5. Here the Apostle nameth fowre kind of duties which are to be performed to the Magistrates and their officers as impost and custome to the customers tribute and subsidies to the collectors and threasurers feare to the kings officers and ministers and honour to the person of the
Prince maketh some of his subiects to whom he committeth his authoritie iudges of the rest 5. Obiect Tolet annot 11. thus reasoneth from the authoritie which the spirituall power hath ouer mens persons and bodies to free and exempt them as it shall make most for their soules health toward the obtaining of euerlasting life 1. Like as a king hath power to take mens sonnes and daughters for his seruice and their vineyards and possessions to giue them to his seruants as Samuel describeth the office of a king 1. Sam. 8. so much more hath the spirituall power authoritie to doe it toward the aduancement of Gods kingdome 2. our Sauiour Matth. 17.26 freeth the sonnes of kings that is omnes credentes all that beleeue from paying of tribute which notwithstanding was paid propter vitandum scandalum to avoide scandall 3. S. Paul had power to retaine and keepe Onesimus from his master Philemons seruice yet he did remit somewhat of his power that his Master might not seeme to doe it of necessitie but willingly Philem. 1.4 Contra. 1. Popes are partiall iudges in their owne case and therefore it skilleth not what immunities they haue giuen to the Clergie and no man can conferre more power vpon an other then he hath himselfe seeing then that the Pope himselfe is not exempted from the power of the Magistrate he much lesse can exempt others 2. Samuel in that place describeth not the office of a King what it ought to be but what Princes should doe for their will and pleasure and so the Pope herein taketh vpon him to tyrannize in the Church 3. that place is vnderstood of the naturall sonnes of Kings who are free from tribute and so Christ beeing lineally descended of Dauid might haue challenged that priuiledge thus beside our owne interpreters Pererius one of Tolets owne order expoundeth that place de naturalibus filijs of the naturall sonnes of Kings disput 2. num 12. for otherwise a great inconveniencie would followe that all Christians should be exempted and treed from paying of tribute 4. S. Paul had a speciall interest in Philemon to command him because as Theophylact well interpreteth te in Christo genui I haue begotten thee in Christ this was his speciall case this can not then be drawne to an ordinarie present and example and againe this maketh directly against the Papists that if S. Paul which had this Apostolike authoritie would not keepe Onesimus from his master without his consent it is great boldnes and presumption for the Pope who begetteth none vnto the faith by preaching as S. Paul did and so hath no such interest in that behalfe neither is he an Apostle to arrogate that to himselfe which S. Paul would not vsurpe Now notwithstanding these obiections that Ecclesiasticall persons and causes though in things meerely Ecclesiasticall and proper to the ministerie as are the preaching of the word and the administration of the Sacraments they are to be ruled onely by the word and are not subiect to men yet are in respect of their ciuill obedience as they are citizens and parts of the Commonwealth and in some sort as ministers also subiect to the censure and command of the ciuill Magistrate some of our arguments are these 1. The Kings of Iudah exercised power ouer Ecclesiasticall persons both in ciuill and criminall causes and partly also Ecclesiasticall as Dauid appointed vnto the Levites their courses Salomon displaced Abiathar from the Priesthood Bellarmine answereth that these Kings were also Prophets and so God did extraordinarily commit vnto them some things which belonged onely vnto the Priests lib. 1. de concil c. 20. Contra. Not onely Dauid and Salomon which were Prophets did exercise this power ouer Ecclesiasticall persons and causes but the rest also of the succeeding godly kings of Iudah as Iehosaphat gaue commission to the Priests and Iudges to abolish idolatrie Ioas reprooued the negligence of the Priests Iosias purged the land of idols and put downe the Chemarims and vnlawfull order of Priests 2. The Apostles words are generall Let euery soule be subiect to the higher power therefore Ecclesiasticall persons also Ans. 1. Origen by euery soule vnderstandeth animalis homo a naturall man spirituall men then are exempted Contra. 1. In the Hebrew phrase euery soule is taken for euery person therefore that distinction betweene the spirit and the soule proceedeth from the ignorance of the Hebrew phrase 2. Origen in that place saith that he which hath no siluer or gold or possessions hath nothing to be subiect for but the Papall Clergie haue all these and in great abundance therefore euen by Origens sentence for such things they ought to be subiect vnto the Ciuill powers 2. Ans. Bellarmine telleth vs that the Apostle speaketh generally of obedience to be giuen as well to spirituall as temporall powers and that the meaning is that euery subiect should yeeld obedience to his superiour and so the Clergie should giue obedience to the Pope and the Laitie to their Prince lib. 2. de Rom. Pontif. c. 29. resp ad argum 3. Contr. 1. The Apostle speaketh here of that power which hath the sword but the Ecclesiasticall state doth not handle the sword therefore the Apostle speaketh onely of subiection to the Ciuill power to whom the sword is committed 2. and this were to make a diuision and rent in kingdomes if all that are therein should not be subiects to the king of the countrey as in France all the French should not be in subiection to the French king but the Clergie of France should be subiects to the Pope Martyr 3. Ans. The Papall Clergie are bound by oath vnto their Bishops and they to the Pope and therefore without breach to their oath they can not be subiect to temporall gouernors Contr. Such oaths are contrarie to the Apostles precept of obedience to be giuen to the Ciuil magistrate and therfore pro impijs illicitis rescindi debent they must be cut off and disanulled as vnlawfull and impious Gualter 3. Argum. Our blessed Sauiour was himselfe subiect not onely priuately vnto his parents but publikely to the Magistrate to whome he caused poll money to be paid for himselfe and Peter refusing to vse that priuiledge which he might haue challenged to himselfe as beeing descended lineally of king Dauid wherein he was an example vnto vs of obedience to be yeelded vnto Ciuill gouernors So also S. Paul following his masters steps was obedient to the magistrate and appealed vnto Cesar Act. 16. 4. Argum. This was the doctrine of the Church in the pure ages as Chrysostome vpon this place saith Euery soule should be subiect si Apostolus si Evangelista si Propheta sive quisquis tandem fueris if thou art an Apostle or Euangelist or whatsoeuer els Bernard epist 42. thus inferreth vpon this place si omnis anima vestra quis vos excipit ab vniversitate si quis tentat excipere conatur deripere if euery soule then yours who can except you
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã seruing so that we see that distinction betweene ãâã ãâã ãâã ãâã ãâã worship and ãâã ãâã ãâã ãâã ãâã 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 GorrhaÌ 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
ex conspectu mutuo maior laetitia oriatur by the mutuall sight one of an other greater ioy is caused in 4. ad Galatas See further Synops. Centur. 2. err 63. 5. Controv. That festivall daies ought not to be consecrated to the honour of Saints The Romanists hold the contrarie reasoning thus for their opinion 1. Argum. God is honoured in his Saints the festivals therefore which are instituted to the honour of the Saints are referred to and determined in God Ans. 1. No will-worship tendeth to the honour of God but the odoration of Saints is a will-worship therefore God can not thereby receiue honour 2. God rather is thereby dishonoured for they giue the honour due vnto God vnto creatures inuocating the name of Saints saying O S. Peter S. Paul heare vs. 2. Argum. The memorie of the Saints is to be honoured but festivals are dedicated to the memorie of Saints Ergo. Ans. 1. Popish festivals are not dedicated onely to the memorie of Saints but to their worship which is idolatrie 2. and the Saints may better be remembred then by erecting holy daies in their names namely by imitating of their godly zeale and setting before our eyes their good example see Hebr. 13.7 3. Argum. These festivals of the Saints haue beene receiued and confirmed by long custome and therefore are not to be reiected Ans. Cyrpian saith epist. ad Pompeium writing against the epistle of Stephanus Bishop of Rome consuetudo sine veritate vetustas erroris est custome without truth is but the oldnes of error Our arguments for the contrarie part that no festivals are to be consecrated to the honour of Saints are these and such like 1. All religious worship is due vnto God onely him onely shalt thou serue Matth. 4. but to dedicate daies vnto the honour of any is a religious worship Ergo. Augustine saith honoramus sanctos charitate non servitute we honour Saints with charitie not seruice de vera relig c. 55. 2. Argum. Festivall daies are not onely for the rest of the bodie but for the sanctifying of the soule but this is onely Gods worke therefore to him onely the right of festivall daies belongeth 3. In the old Testament there were no holy daies consecrated to the Patriarks as Abraham Isaak Iacob nor to any of the Prophets therefore neither ought any be so dedicated in the New 4. Christians are not to imitate Pagans in the rites of religion but in dedicating daies vnto Saints they imitate the Pagans apparently for so the Pagans did consecrate feasts to their inferiour gods as the Saturnals to Saturne the Bacchinals to Bacchus and such other herein Papists doe follow their example changing onely the names and this was done by the authoritie of one of their owne Popes Greg. l. 9. ep 71. festa Paganorum sensim esse c. the Pagan feasts are by little and little to be changed into Christian feasts and some things must be done to the similitude of theirs that they may more easily be brought to the Christian faith c. 6. Controv. Whether all the festivalls of Christians are alike arbitrarie to be altered and changed as shall seeme good to the Church Herein not onely the Papists are our aduersaries but some of our owne writers seeme to incline vnto this opinion The Papists affirme that the Sabbath is but an Apostolicall tradition and that it was charged from the last day of the weeke to the first by the authoritie of the Church Rhemist whereupon it will follow that the Church may alter it by the same authoritie if it shall so seeme good vnto an other day Learned Pareus hath also this position dub 4. hypoth 3. feriae Christianorum quantum ad genus sunt necessariae vt tamen quantum ad speciem maneant liberae c. the holy daies of Christians though they be necessarie in generall yet in particular are free that they may be changed and transferred if there be cause from one day to an other c. and he seemeth to account the dominicall day inter res medias among things indifferent hypoth 4. But I preferre herein the iudgement of that excellent diuine D. Fulke who concerning other festiuals of Christ and the holy Ghost thinketh that they may be changed as the Church shall see cause from certaine daies vnto other occurrent times and occasions or from the daies now observed to other as things in themselues indifferent but concerning the Lords day he writeth in these words But to change the Lords day and to keepe it on monday twesday or any other day the Church hath none authoritie for it is not a matter of indifferencie but a necessarie prescription of Christ himselfe deliuered to vs by his Apostles annot Revel c. 1. sect 7. The reason hereof is 1. because we finde that in the Apostles time the first day of the weeke was appointed to be the Lords day Act. 20.7 1. Cor. 16.2 Revel 1.10 who beeing directed by the spirit of God no doubt but herein also they followed either the expresse commandement of Christ or the speciall direction of the spirit 2. because there can not come the like reason of the altering of the Lords day while the world endureth as was in the first change namely for the commemoration of Christs resurrection 3. the Sabbath could not be changed but by the same authoritie whereby it was first instituted which was by God himselfe Wherefore to conclude this point the festiuals of Christians may be diuided into three sorts 1. some are of necessitie to be kept and bind in conscience as the Lords onely 2. other festiuals though not so necessarie yet are conuenient to be retained and can not be remooued without great scandall as the feasts of the Nativitie Circumcision Annuntiation Ascension of Christ and of the comming of the holy Ghost 3. some are meerely arbitrarie in the Church as all other festiuals of the Apostles See further hereof Synops. Centur. 2. err 87. and Hexapl. in Genes c. 2. 7. Conntrov Against Purgatorie v. 8. Whether we liue or die we are the Lords hence may be confuted the Popish opinion of purgatorie for they which are the Lords are alreadie purged by the blood of Christ and neede no other purgation by fire if they be not purged they are not the Lords for no vncleane thing can come into his sight so the Spirit saith Blessed are they which die in the Lord they rest from their labours Revel 14.13 all that die in the faith of Iesus die in the Lord if they die in the Lord they rest from their labours but they which are in purgatorie are in labour and sorrow still See further Synops. Centur. 2. err 11. 8. Controv. Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 1. It is the opinion of the Schoolemen that as Christ merited by his death for his members redemption from death and sinne so by his perfect obedience and most holy passion he
merited both to himselfe and his members the glorifying of his bodie and the manifestation of his Godhead to this purpose Lombard lib. 3. distinct 18. and some of our Protestant writers seeme to incline to this opinion as Pet. Martyr 1. Pet. Martyr would prooue so much out of this place v. 9. Christ therefore died and rose againe c. that he might be Lord of the quicke and dead whereupon he inferreth thus which dominion though God might haue conferred vpon him gratis freely yet meritis eius dare maluit he did choose to giue it rather for his merits Answ. Though I reverence the iudgement of this learned writer whose worthie commentaries vpon the Scriptures are not inferiour to any of our newe writers yet herein vpon better reason I must dissent from him The argument followeth not Christ therefore died c. therefore by his death he merited 1. like as this is no good reason the Martyrs die to the ende to set forth Gods glorie Ergo they merit the setting forth of his glorie that indeede is the ende and consequent the other is not the meriting cause but precedent onely 2. Christ died then to that ende because this was the way and order appointed of God whereby he should come to exercise his dominion 2. Lombard in the place before recited vrgeth that place Philip. 2.7.8 he became obedient to the death of the crosse c. wherefore God hath exalted him here the exaltation of Christ is the reward of his humiliation and this the meriting cause of the other Answ. 1. This word ãâã ãâã ãâã ãâã ãâã therefore doth not alwaies signifie the cause or merit but the order also and sequele of a thing as Genes 22.16 Because thou hast done this thing c. I will exceedingly blesse thee c. and all the nations of the earth shall be blessed in thee vnlesse any will thinke that Abraham by that one act of obedience in being readie to sacrifice his sonne merited to be the father of Christ according to the flesh in whom all the earth should be blessed see the like Heb. 1.9 Because thou hast loued righteousnesse c. God hath anointed thee with the oyle of gladnes aboue thy fellowes c. but the deitie or to be deified cannot be merited 2. The Apostle then in this place sheweth the order of the passion and glorification of Christ as Luk. 24. Ought not Christ to haue suffered these things and so to enter into his glorie likewise S. Peter 1. ep c. 1.11 ioyneth together the sufferings of Christ and the glorie which should followe 3. The Rhemists vrge that place Heb. 29. We see Iesus for the passion of of his death crowned with glorie and honour Answ. The words are displaced which in the originall stand in this order We see Iesus a little lower then the Angels by the passion of his death crowned with glorie and honour c. so that these words by the passion of his death must be ioyned with the former clause made a little lesse then the Angels not with the latter crowned with honour c. 2. An other opinion is that euerlasting glorie was gratuitum donum a free gift conferred vpon Christ not merited as Pareus collecteth by the word ãâã ãâã ãâã ãâã ãâã he gaue him as of free gift a name aboue all names c. Phil. 2.9 Answ. 1. The word ãâã ãâã ãâã ãâã ãâã doth not alwaies signifie to giue freely as the wife is said in profane authors ãâã ãâã ãâã ãâã ãâã to gratifie her husband in yeelding the vse of her bodie which yet is her dutie to performe 2. and it were better to say that Christ receiued his glorie of merit then by grace and favour to shew a difference betweene Christ and his members for we receiue all by grace Christ not by grace but as his due receiued his glorie 3. and for the further explanation of that place Philip. 1.9 1. some thinke that Christ onely merited the glorie of his bodie for his soule was glorified ab ipso instanti incarnationis from the verie instant of his incarnation Lyranus 2. some thinke that he merited onely manifestationem the manifestation of his glorie which he had before secundum rem indeede so also Lyranus 3. Augustine vnderstandeth this gift to be giuen per gratiam vniens non adoptans by the grace of vnion not of adoption 4. Ambrose interpreteth it de naturali donatione ab aeterno of the naturall donation from all beginning as Christ is the Sonne of God post crucem manifestatur quod à patre cum generatur accepit after his passion that is manifested which he receiued of his father in his generation I ioyne two of these expositions together that the glorie which was due vnto Christs humanitie in respect of his vnion was not now first conferred after his passion but then manifested which manifestation was not merited but did fall out in that order as God had appointed as due vnto Christs humanitie by reason of that vnion 3. This then is our opinion that Christ did not merit any thing for or to himselfe but all which he wrought and purchased was for vs as may appeare by these reasons 1. To what ende Christ was borne died and suffered to the same he rose againe and was glorified but he was borne and died not for himselfe but for vs Isay. 9.6 to vs a child is borne and he was not offered for his owne sinnes Heb. 7.27 which he had not therefore neither receiued he glorie for himselfe but for vs to this purpose Ambrose de fide resurrection c. 24. si nobis non resurrexit vtique non resurrexit qui cur sibi resurgeret non habebat if he did not rise for vs he did not rise at all for he had no cause to rise for himselfe But that saying of Ambrose will be obiected vpon that place to the Philipians 2. quid quantum humilitas mercatur hic ostenditur what and how much his humilitie merited here it is shewed Answ. The fathers doe vse this word merere to merit in a large sense it signifieth impetrare obtinere âo obtaine a thing or posse contingere to be able to fall out as Ambrose saith epistola meruit pervenire in manus tuas the epistle merited to come to your hands that is might or obtained to come But he is otherwise absolutely of iudgment that no works can truely or properly merit at Gods hand as de vocat gent. lib. 1. c. 5. Ambrose or Prosper thus writeth nulla possunt tam praeclara opera existere quibus hoc quod gratis tribuitur per retributionis iudicium habeatur there can be no such excellent workes whereby that should be had by way of retribution and recompence which is freely giuen for so the redemption by Christs blood vilesceret should waxe vile and be of small worth 2. M. Calvin addeth this reason Christi gratiam obfuscat it would much obscure the grace of Christ if
Gentiles hope saith here the God of hope if it had beene said before in whome the Gentiles shall beleeue he would haue said here the God of faith or beleefe thus the Apostle doth inferre one thing out of an other that the whole epistle may seeme to be linked together with a golden chaine so before v. 4. hauing said that by patience and consolation of the Scriptures we might haue hope he addeth in the next verse the God of patience and consolation giue you that ye be like minded c. 2. He is called the God of hope both obiective because he is the onely obiect of our hope as 1. Tim. 6.17 rich men are charged not to put their trust in vncertaine riches but in the living God and effective because God onely is the author and worker of hope in vs 1. Pet. 1.4 which hath begotten vs to a liuely hope c. Fill you with all ioy and peace 1. Origen mooueth a question how the Apostle should wish vnto them all ioy seeing he himselfe did know but in part and prophesie in part and he maketh this answer that then a man is filled with all peace si in plenitudine crediderit Trinitatis when he beleeueth in the fulnesse of the Trinitie beeing by faith in Christs blood reconciled to God the father and ioyned to the holy Ghost beeing purged from his sinnes 2. but by all ioy and peace the Apostle meaneth rather solid and perfect ioy which alwaies remaineth it can neuer be taken from them it endureth all times as the Apostle saith Philip. 4.4 Reioyce alwaies in the Lord and againe I say reioyce 3. and here the Apostle aliudeth to that former saying c. 14.17 The kingdome of God is not meate and drinke but righteousnes ioy and peace and so here he wisheth the same things true ioy which ariseth of a conscience iustified by faith and peace both in their owne conscience and with their brethren that there be no longer any variance or dissension among them and then he addeth in beleeuing 1. whereby he signifieth the righteousnes of faith which is the cause of the other two ioy and peace 2. some vnderstand it otherwise gaudium de suscepta fide ioy for the faith receiued Tolet. 3. Haymo thus vt credentes c. sius pacifici that beleeuing in Christ who hath reconciled vs ye may be at peace among your selues but the first sense is the best to shew that faith is vinculum concordiae the bond of peace Calvin 4. so here he wisheth these three graces ioy in our selues peace toward our brethren and faith toward God with these three the minde is filled gaudio concupiscibilis pace irascibilis fide rationalis the concupiscible or desiring facultie of the minde with ioy the irascible angrie or incensing facultie with peace the reasonable with faith Gorrhan That ye may abound in hope 1. He simply doth not wish vnto them hope but to abound in hope that like as if one abound in treasure he may draw out thence for all occasions so this abounding hope serueth for all necessitie 2. some by this abounding in hope vnderstand the hoping for of all things needefull both for the bodie and soule as if a Christian doe want money wherewith to maintaine himselfe iubetur sperare he is bid to trust in God and though he see nothing in himselfe but sinne yet he is bid also to hope for saluation Pellican but it rather signifieth the certentie of hope de vita aeterna habenda of hauing and enioying eternall life gloss ordin 3. and this is put after ioy and peace in faith because where the peace of conscience iustified by faith is not there is no hope but plaine desperation for faith is the ground of things hoped for Hebr. 11.1 and hope is put in the last place because it is tanquam signaculum as the seale of all other Christian vertues which maketh sure our saluation Par. Through the power of the holy Ghost c. 1. Chrysostomes glosse is here to be taken heed of that the Apostle saith not simply by the holy Ghost sed si simul quae nostra sunt attulerimus but if we bring somewhat of our owne as if we beleeue and abound in good works that we shall draw vnto vs the spirit if we haue good workes we shall also haue the spirit and if we haue the spirit we shall also haue good works that is encrease and goe forward in them to this purpose Chrysostome as though we could doe any good works at all without the spirit as the Apostle saith Euery good giuing c. commeth downe from the father of lights Iam. 1.17 2. The vulgar Latine readeth in the vertue of the holy Ghost which the ordinarie glosse interpreteth in fortitudine bona operationis that ye abound in the strength of good works which are wrought by the spirit Lyranus vnderstandeth by abounding cumulum meritorum the heape of merits which are principally the worke of the spirit Tolet interpreteth this abounding in the vertue of the spirit of encreasing in the graces and gifts of the spirit but in the originall though the words are ãâã ãâã ãâã ãâã ãâã in the vertue yet there is no coniuuction as the Latin readeth in the hope and in the vertue but this that ye abound in hope in the vertue c. which is better interpreted by the vertue or power of the holy Ghost as the Syrian interpreter readeth it so also Vatablus giuing this annotation vpon it which hope concipitur in nobis per potentiam c. is conceiued in vs by the power of the holy Ghost so also Origen if he which beleeueth virtute spiritus sancti munitur be armed by the strength of the spirit he is sure to haue the fulnesse of ioy and peace likewise Haymo though he read in virtute in vertue as Origen doth yet he interpreteth it per virtutem by the vertue and power the same sense followeth Chrysostome erit bec ex spiritu sancto this is of the spirit and Theophylact spes ista à spiritu sancto stabilitur this hope is established by the spirit thus also Beza Martyr Pareus Osiander some by this vertue of the spirit vnderstand charitie which is shedde abroad in our hearts by the spirit but faith not charitie is the meanes to worke this peace and ioy in vs. 3. So euery way here is fulnes in the giver the God of hope fill you in the gift with all ioy in the ende that you may abound in the manner by the power of the holy Ghost Gorrh. 18. Quest. Why the Apostle doth thus insinuate himselfe that he was perswaded of the Romanes that they had such excellent gifts v. 14. I am perswaded 1. Two reasons may be yeelded why the Apostle giueth this singular commendation of the Romanes one is as Chrysostome saith quia sermonem multis locis asperiorem fererat c. because he had in diuers places spoken sharply vnto them he now vseth
by Sathan and his ministers as by the adversaries the Iewes 2. Thess. 2.16.17 Ambrose addeth a third reason he staied sometime vt excluderet falsa commenta pseudapostolorum to exclude and remooue the vaine fictions of the false Apostles but here the Apostle sheweth an other cause beside all these fundandi ecclesias occupatione detentus he was deteined by the imploiment in founding of Churches Origen and so as Chrysostome noteth he expresseth the cause of his stay which he concealed before in the beginning of the epistle Rom. 1.13 2. the word ãâã ãâã ãâã ãâã ãâã some vnderstand as well of the many impediments as of the many times wherein he was hindred Faius but the latter is more agreeable as Chrysostome expoundeth and so he said c. 1.13 that ãâã ãâã ãâã ãâã ãâã oftentimes he had beene purposed to come but was letted hetherto v. 23. But now seeing I haue no more place he by these two reasons putteth them in mind of his speedie comming 1. because he had now no occasion to stay in those partes to plant new Churches for though all were not conuerted yet he had ordained Pastors in euery Citie to build further vpon his foundation Lyran. 2. where he saith in those quarters ãâã ãâã ãâã ãâã ãâã climates it is not taken strictly according to the Astronomical account which maketh a climate to be a space of the earth betweene two parellels extended from the aequator to the pole in which space the day is lengthened by halfe an houre which climates Ptolome numbreth to be 15. the new Astronomers make 24. for in this sense the Apostle had gone ouer onely two climates preaching the Gospel but it is here taken in a larger sense for these regions Origen restraineth it to Achaia where Corinthus was from whence he thinketh this epistle was dated 3. The other reason is his auncient and long desire many yeares of comming vnto them which desire it seemeth the Apostle had at the least 10. yeares before for he wrote this epistle about the 20. yeare of his conuersion and the 55. of Christ and long before that the Romans had receiued the faith about the 3. yeare of Claudius when the second persecution was begunne by Herod at such time as Iames was killed and Peter imprisoned which was in the 10. yeare of the Apostles conuersion and the 45. of Christ Pareus But long before this the Romans had receiued the faith for Andronicus and Iunia whom S. Paul saluteth Rom. 16.7 were in Christ before Paul was conuerted which was in the 2. yeare after the passion of Christ and the 10. of Tiborius raigne about tenne yeares before the 3. of Claudius so that if Paul had this desire to go to Rome so soone as he heard of their faith he had it aboue tenne yeares nearer twentie see qu. 29. vpon the 1. Chapter Quest. 30. Whether Saint Paul in person preached in Spaine as here he intendeth v. 24. There are here two famous opinions the one varying from the other 1. Many of the auncient Fathers doe thinke that as Saint Paul at this time purposed so he went and preached in Spaine as Dorotheus in synops patriarch Apostolor Paul beginning his preaching at Ierusalem c. vsque ad Italiani Hispaniam praedicando progressus est went forward in preaching euen vnto Italie and Spaine Cyrill cateches 17. in Hispaniam vsque promptitudinem praedicationis extendit he extended the readines of his preaching euen vnto Spaine Chrysost. homil 76. in Matth. videas eam ab Hyerosolymis vsque ad Hispanias currentem thou maiest see him comming forth from Ierusalem euen vnto Spaine so also in some places Hierome as in 11. c. of Isay ad Italiam Hispanias alienigenorum portatus est nauibus he was carried into Italie and Spaine in straungers shippes so also Theodoret in c. 4.2 epist. ad Timoth. Paul vpon his appeale beeing sent by Festus to Rome his defense beeing heard was set free in Hispaniam profectus est and went into Spaine Grego lib. 32. c. 22. affirmeth the same that Paul went into Spaine Paulus cum nunc Iudaeam nunc Corinthum nunc Hispanias peteret quid se aliud quà m aquilam esse demonstrabat Paul sometime going to Iudea and to Corinthus sometime to Spaine what did he else shew himselfe to be then an eagle so also Anselme vpon the 16. chapter of this Epistle nec falsum loquitur Paulus qui se in Hispaniam profecturum pollicetur neither did Saint Paul speake false when he promised to goe into Spaine c. imitans solis cursum ab Oriente ad Occidentem imitating the course of the Sunne from the East to the West Tolet beside the testimonie of these Fathers vseth two reasons to shew that it was very probable that Paul according to his purpose here visited Spaine 1. First because beeing deliuered from his imprisonment in Rome where he continued two yeares in custodie he beeing set at libertie in the 6. yeare of Nero in those eight yeares space before his martyrdome at Rome which was in the 14. yeare of Nero might performe his promise here made of going into Spaine 2. the Apostle veluti spiritu prophetico c. as with a propheticall spirit foretelleth his iourneying into Spaine it was then vndoubtedly fulfilled Tolet ann 15. Contra. 1. It is verie probable that S. Paul was deliuered after his first imprisonment as hath beene shewed before 12. generall quest vpon this whole Epistle but then he returned to visite the East Churches as he oftentimes promised in his Epistles sent vnto them from Rome as to the Philipp 2.24 I trust in the Lord that I my selfe also shall come shortly to Philemon v. 23. prepare mee lodging for I trust through your prayers to be giuen vnto you c. 2. neither doth S. Paul here make an absolute promise or speake prophetically but saith onely when I shall take my iourney into Spaine I will come to you and Erasmus thinketh that the words here vsed ãâã ãâã ãâã ãâã ãâã may be translated vt si that if or as the Ecclesiasticall expositor siquando if at any time I goe into Spaine c. And that this was no propheticall speach appeareth further because he saith I trust to see you and to be brought on my way thitherward by you but this was not done when Saint Paul came to Rome for there beeing deteined in hold for two yeares together he could not be so accompanied by them hauing not his libertie for he purposed then not to stay at Rome but onely to see them in his passage after that I haue beene somewhat filled with your companie This his purpose then fayling in some part was not propheticall for then it should haue been performed in euery point and fayling in one part might also in the rest so that Saint Paul thus spake humana tantum ratione coniectura non impulsu spiritus by humane coniecture and reason not by the impulsion and moouing of the spirit
qu. Why the Apostle onely maketh mention of sinnes past 36. qu. How God is said to be iust and a iustifier of him which is of the faith c. v. 26. 37. qu. How reioycing is excluded not by the law of works but by the law of faith 38. qu. Of the difference betweene these two phrases of faith through faith v. 30. 39. qu. How the Law is established by the doctrine of faith Questions vpon the fourth Chapter 1. qu. Vpon what occasion S. Paul bringeth in the example of Abraham 2. qu. Of the meaning of the first verse 3. qu. Of the meaning of the 2. verse 4. qu. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnes v. 4. 5. qu. Of the meaning of the words who counted this for righteousnes vnto Abraham 6. qu. What it was that Abraham beleeued 7. qu. Why Abrahams faith was imputed to him at this time and not before 8. qu. What imputation is and what to be imputed 9. qu. How Abrahams faith was imputed to him for righteousnes 10. qu. Whether Abraham were iustified by any thing beside his faith 11. qu. How S. Paul and S. Iames are reconciled about the manner of Abrahams iustifying 12. qu. Of the explication of the 4. and 5. verses 13. qu. Of the diuers kinds of rewards 14. qu. How it standeth with Gods iustice to iustifie the wicked v. 5. 15. qu. How our sinnes are said to be forgiuen and couered v. 7. 16. qu. In what sense circumcision is said to be a signe and wherefore it was instituted 17. qu. In what sense circumcision is called a seale of the righteousnes of faith v. 11. 18. qu. Whether the mysterie of faith in the Messiah to come were generally known vnder the Law 19. qu. Certaine questions of circumcision and first of the externall signe why it was placed in the generative part 20. qu. Certaine doubts remooued and obiections answered concerning circumcision 21. qu. How Abraham is saide to be the father of them which beleeue v. 11 12. 22. qu. How Abraham is saide to be the father of circumcision v. 12. 23. qu. How and where Abraham was promised to be heire of the world v. 13. 24. qu. Wherein Abraham was made heire of the world and wherein this inheritance consisted 25. qu. How faith is said to be made voide if they which are of the law be heires 26. qu. How they law is said to cause wrath 27. qu. Of the meaning of these words v. 15. where no law is there is no transgression 27. qu. Who are meant by Abrahams seede which is of the law v. 16. 28. qu. Of the meaning of these words I haue made thee a father of many nations before God 29. qu. Of the meaning of these words v. 17. who quickneth the dead and calleth those things which be not c. 30. qu. How God is said to call those things which be not as though they were 31. qu. Whether it be peculiar to God onely to quicken and raise the dead 32. qu. How Abraham is said against hope to haue beleeued vnder hope 33. qu. How Abrahams bodie is said to be dead v. 19. 34. qu. What promise of God made to Abraham it was whereof he is saide not to haue doubted v. 20. 35. qu. Whether Abraham doubted of Gods promise 36. qu. How Abraham is said to haue giuen glorie vnto God v. 20. 37. qu. What was imputed to Abraham for righteousnes 38. qu. Of these words Now it is not written for him onely c. v. 23. 39. qu. How Abrahams faith is to be imitated by vs. 40. qu. Wherein Abrahams faith and ours differ and wherein they agree 41. qu. How Christ is said to haue bin deliuered vp for our sinnes v. 25. 42. qu. Why the Apostle thus distinguisheth the benefits of our redemption ascribing remission of sinnes to Christs death and iustification to his resurrection v. 25. Questions vpon the fifth Chapter 1. qu. What peace the Apostle meaneth v. 1. 2. qu. Of the second benefit proceeding of our iustification which is to stand and persevere in the state of grace 3. qu. Of the benefit of our iustification the hope of euerlasting glorie 4. qu. How we are said to reioyce in tribulation 5. qu. How S. Paul and S. Iames are reconciled together the one making patience the cause of trialls or probation the other the effect 6. qu. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 7. qu. What kind of loue the Apostle speaketh of saying the loue of God is shed abroad c. 8. qu. Why the loue of God is said to be shed abroad in our hearts 9. qu. Why it is added by the holy Ghost which is giuen vs. 10. qu. How Christ is said to haue died according to the time v. 6. 11. qu. Of the meaning of the 7. v. One will scarce die for a righteous man c. 12. qu. Of the difference betweene Christs dying for vs and those which died for their countrey 13. qu. Of the greatnes of the loue of God toward man in sending Christ to die for vs v. 8. 14. qu. Whether mans redemption could not otherwise haue beene wrought but by the death of Christ. 15. qu. Wherein the force of the Apostles reason consisteth saying Much more beeing reconciled we shall be saued by his life v. 9. 16. qu. Why the Apostle saith not onely so but we also reioyce in God c. v. 11. 17. qu. Whether any thing neede to be supplied in the Apostles speach v. 12. to make the sense perfect 18. qu. Who was that one by whome sinne entred into the world v. 12. 19. qu. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 20. qu. How sinne is said to haue entred into the world 21. qu. And death by sinne what kind of death the Apostle speaketh of 22. qu. Whether the death of the bodie be naturall or inflicted by reason of sinne 23. qu. Of the meaning of the Apostle in these words in whome all haue sinned and of the best reading thereof v. 12. 24. qu. Whether the Apostle meaneth originall or actuall sinnes saying in whome all haue sinned 25. qu. Of the coherence of these words Vnto the time of the Law was sinne in the world 26. qu. How sinne is said to haue beene vnto the time of the Law 27. qu. What sinne the Apostle meaneth which was in the world vnto the time of the law 28. qu. How sinne is said not to be imputed where there is no law 29. qu. How death is saide to haue raigned from Adam to Moses 30. qu. Of the meaning of these words which sinne not after the transgression of Adam 31. qu. How Adam is said to be the figure of him that was to come v. 14. 32. qu. Of the names and tearmes which the Apostle vseth in this comparison 33. qu. Of the comparison betweene Adam
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be ãâã ãâã ãâã ãâã ãâã the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate theÌ also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing caÌ be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words ãâã ãâã ãâã ãâã ãâã which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whoÌ be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne teÌporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whoÌ he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.
morally he should be a lyar in act Pareus so then euery man is said to be a liar quia mentiri potest quamvis non mentiatur because he may and can lie though alwaies he doe not lie Tolet. 6. Quest. How the Prophet Dauid is to be vnderstood saying Euery man is a lyar Psal. 116.11 1. Some doe thus interpret nihil est firmum vel stabile in rebus humanis nothing is firme or stable in humane matters Theodoret to the same purpose also Euthymius fallax est humanae vita faelicitas the happines of mans life here is deceitfull But this beeing a most true position how could the Prophet say I said in my hast as correcting his hastie and vnaduised speach in thus saying 2. Some preferre this sense that Dauid beeing much troubled and perplexed with his manifold afflictions and sometime tempted with diffidence doth correct himselfe and confesseth that God notwithstanding was true though all men were liars Perer. but it is euident by the Prophets words that this is not a correcting but a corrected speach which he spake in his hast 3. Origen deliuereth a third sense that Dauid hauing reuealed vnto him the truth by faith saying a little before I beleeued and therefore I spake doth thankfully acknowledge that he had receiued the reuelation of the truth from God whereas all other men as Philosophers and the wise among the heathen were liars their writings were full of error and falshood But that by all he vnderstandeth not onely the vnbeleeuing Gentiles but all men in generall is euident v. 12. following as hath beene shewed before 4. Calvin whome the Genevens follow thus expoundeth nihil esse certi neque ab homine neque in homine that there is no certentie neither from man to be looked nor yet in man but this beeing a most true and aduised assertion why then should the Prophet there say he spake it in hast for so the word there signifieth as likewise Psal. 31.22 I said in my hast I am cast out of thy sight 5. Vatablus thinketh that Dauid meaneth those which said when Saul persecuted him that he should neuer enioy the kingdome and therefore he trusting to Gods promises saith they were all liers But why then should Dauid say I said in my hast as confessing that he thus spake in his heat and hast 6. Wherefore the meaning of the Prophet Dauid there is this that beeing oppressed with his manifold and great afflictions he had some distrustfull thoughts in so much that he began to thinke that euen Samuel and Nathan which had made vnto him such promises concerning the kingdome were but men and had spoken as men vnto him And this sense may be confirmed by the like place Psal. 31.22 cited before I said in my hast Iun. Caietan Iansenius But two obiections will be made against this interpretation 1. If Dauid be thus vnderstood this allegation should seeme to be impertinent for the Apostle groundeth vpon that saying of Dauid as a certen and vndoubted axiome which Dauid their vttered in hast Ans. 1. It is not necessarie to graunt that S. Paul citeth this place out of that Psalme the like saying is found Psal. 39.5 Euery man is altogether vanitie 2. but it may safely be admitted that the Apostle hath reference to this very place Psal. 116. and yet he keepeth the Prophets sense for though Dauid were deceiued in the particular application to Samuel and other Prophets yet the speach was true in generall euery man is a liar here was Dauids error that he tooke them to speake as other men this generall ground of Dauids speach the Apostle followeth here 2. Obiect The word there vsed bechaphzi Vatablus translateth in praecipiti mea fugâ in my hastie flight the vulgar latine in excessu meo when I was beside my selfe for feare it neede not be translated in my hast Ans. 1. The word chapaz signifieth indeede all these to make hast to be astonished to mooue for feare to precipitate but the more vsuall and proper signification is to make hast as Exod. 12.10 Ye shall eate it in hast Psal. 104.7 they hast away 2. and whether it be translated in my hast or in my feare the sense is all one that Dauid spake thus in his heat and passion 3. and that it is not meant of his externall flight of bodie but rather of the acceleration and hast of his affections is euident by the like place Psal. 31.22 I said in my hast I am cast out of thy sight Quest. 7. Of the occasion of these words cited out of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned The words in the 51. Psalme immediatly going before are these v. 4. Against thee onely haue I sinne and committed euill in thy sight how Dauid is said to haue sinned onely against God it is diuersely scanned 1. Gregorie thus expoundeth tibi soli peccavi against thee onely haue I sinned quia tu solus es sine peccato because thou onely art without sinne man is not said to sinne against man quia eum aut par aut grauior culpa inquinat because either he is defiled with the same or a greater sinne But though euerie man be a sinner this is no reason but that one man may trespasse against another 2. Origen thus expoundeth Dauid by these words of S. Paul 1. Cor. 2.15 the spirituall man discerneth all things yet he is iudged of none therefore against thee onely haue I sinned because others cannot iudge me quia spiritualis sum because I am spirituall c. But Dauid in this act was not spirituall but carnall 3. Caietan thinketh that Dauid so speaketh because he was king and had no superiour iudge to whom he was subiect and therefore he is said onely to sinne against God because he onely was his superiour Iudge But Dauid standeth not here vpon any personall prerogatiue he setteth forth the qualitie of his offence 4. An other exposition which P. Martyr mentioneth is he saith he sinned onely against God because he sinned against his lawe for although he had trespassed against Vrias and Bathshebe his wife yet those were sinnes none otherwise then as they were prohibited by Gods lawe But in this sense not onely Dauid but euerie one beside should be faid to sinne against God 5 Some giue this sense against thee onely that is chiefely he had so profaned Gods couenant abused his benefits caused the name of God by this his fall to be blasphemed that he had offended God most of all Mart. Gualter But they are two diuerse things to sinne onely against God and chiefely to offend him 6. Wherefore Dauid here hath relation to the secresie of his sinne which was caried so politikely that the world perceiued it not yea Ioab though he was priuie to Vrias death yet knew not the cause Vatab. Iun. and thus before them D. Kimhi this sense is warranted 2. Sam. 12.12 where the Lord saith thou didst
it secretly but I will doe this thing before all Israel Quest. 8. Of the diuerse acceptions of this word iustified 1. Iustice is taken diuerse wayes 1. it is vsed to signifie a generall consent and concurrence of all vertues which we call righteousnesse in this sense Iob is called an vpright and iust man Iob. 1.8 2. it properly signifieth that speciall vertue which is seene in giuing vnto euerie one their own as Luk. 18.3 doe me iustice against mine aduersarie 3. it is taken for the goodnesse of God in performing vnto vs though vnworthie that which he hath promised as S. Paul saith 2. Timoth. 4.8 which the Lord the iust Iudge shall giue me ââ that day c. 2. So likewise to iustifie is vsed in a diuerse sense 1. it signifieth to declare or manifest one to be iust as it is said Matth. 11.19 Wisedome is iustified of her children 2. to absolue as pronounce innocent Rom. 8.33 It is God that iustifieth who shall condemne 3. we are said to be iustified by faith that is to be reputed and counted iust by the righteousnesse of Christ applyed and imputed vnto vs by faith 4. and it is also vsed of that inchoate and imperfect righteousnesse which is in the regenerate as Reuel 22.12 He that is iust iustificatur adhuc let him be iustified still Beza Gryneus here it is taken in the first sense God is said to be iustified that is declared acknowledged to be iust Quest. 9. Of the meaning of these words That thou mighâst be iustified in thy words and ouercome when thou iudgest 1. Some doe specially apply these words vnto Christ as Augustine vidit futurum indicem iudicandum be sawe that the Iudge to come should be iudged tract in Psal. 60. to the same purpose Gregory expoundeth that Christ was iustified in his words and ouercame when he was iudged of Pilate and the Iewes there was no guile found in his month Hugo addeth that he ouercame when he iudged and triumphed ouer Sathan and all the infernall powers vpon the crosseÌ But in this sense there should be small coherence in Dauids words for he confessing his sinne saying against thee onely haue I sinned adding further that thou mayest be iustified c. hath relation to his present state how God should be iustified in forgiuing his sinne and the Hebrewe word is taken actiuely when thou iudgest not when thou art iudged so that it cannot fitly be applyed to Christ beeing iudged 2. Some giue this sense Against thee only haue I sinned vt dum ego omnes peccamus c. that while I and all other sinne thou onely mayest appeare to be iust gloss ordinar so also Osiander agnosco me nihil agere sine peccato I confesse that I doe nothing without sinne to thee onely belongeth the praise of all goodnesse But Dauid speaketh not of other mens sinnes here but of his owne and not of all his but this speciall sinne which he had committed neither doth he meditate of the iustice and goodnesse of God in generall onely but as he had experience of his goodnesse in the particular remission of his sinne 3. Some by words here vnderstand Gods promises which he had made to Dauid touching the continuance of the kingdome in his seed and the comming of the Messiah which promises some might thinke God would revoke because of Dauids sinne and therefore God though men so iudged of him that he would alter his promises yet he would shewe himselfe iust in keeping his word with Dauid Thomas Lyranus Tolet Perer. But Dauid maketh not mention here of any such particular promises but such as other sinners also vpon their repentance might haue comfort in as he saith v. 13. I will teach thy way vnto the wicked and sinners shall be conuerted vnto thee 4. Calvin and Pareus thus interpret that Dauid confessing his sinne acknowledgeth God therein to be iust whatsoeuer he should lay vpon him for his sinne that howsoeuer men might murmure against God and so iudge him vniust yet his iudgements were most vpright and so God should be pure when he was iudged of men or to reade it actiuely when he iudged sinners for their sinne But in this sense it should not seeme to be much pertinent to S. Pauls purpose who would prooue by this place that the Lord is true and iust of his promises though men doe faile in their obedience 5. Theodoret and Euthymius thinke and so likewise Iunius that Dauid hath speciall relation to that conference that Nathan had with Dauid 2. Sam. 12. and the punishment there denounced confessing it was iustly inflicted vpon him and so God was iustified in his words and speaches which Nathan had in his name with Dauid 6. Yet further as I denie not but that Dauid hath speciall reference vnto that iudiciall proceeding which the Lord had with Dauid when he sent his Prophet Nathan it is more agreeable to the Apostles purpose to vnderstand this of Gods promise made to Dauid by Nathan that his sinne was forgiuen him then of the iudgment there inflicted that God notwithstanding Dauids sinne yet would keepe his promise toward the elect for the remision of their sinnes and so Vatablus will haue it depend vpon the 2. verse wash me from âine iniquââââ that thou mayst be iustified c. or Lyranus immediately after these words against thee only haue I sinned vnderstandeth to be supplyed remitte mihi forgiue me Thus Beza also referreth it to Gods gracious promise of remission of sinnes And so it is best agreeable to the Apostles purpose who sheweth by this testimonie that the vnbeleeefe or some maketh not the faith of Gods promises of no effect and as before the Apostle set the truth of God against mans lying so here in this sentence mans frailty appeareth on the one side in Dauids sinne and Gods truth and constancie in forgiuing the same Tolet. 7. Now whereas the Apostle followeth the Septuagint and ouercome when thou ââ iudged but out of the Hebrewe it is thus interpreted and mayst be pure when thou iudgest first the Apostle retaineth the receiued translation which was much accounted of specially seeing it kept the sense of the originall for he which is pure and blamelesse ouercommeââ in right iudgement Faius and God being pure and free from the accusations of the wicked therein ouercommeth their murmurings against his iudgements Pareus secondly the other word ãâã ãâã ãâã ãâã ãâã in iudging may as well be in the meane voice as the passiue and so may be taken actiuely when thou iudgest as some read passiuely when thou are iudged Beza Pareus Quest. 10. Whether a man may doe evill and commit sinne to that ende to set forth Gods iustice This doubt is mooued by occasion of the Prophets words because after he had said I haue done euill in thy sight it followeth that thou maist be iustified to the which these answears may be made 1. Dauid wân he sinned did not propound this as the ende
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other ãâã ãâã ãâã ãâã ãâã to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet coÌscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word ãâã ãâã ãâã ãâã ãâã worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime