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
Vriah to be killed and the same Ioab also was Dauids instrument to number the people though be misliked it himselfe 3. They which giue counsell or any kind of helpe or assistance to the euill for which cause Iehosaphat was reprooued of the Prophet Iehu because he aided the idolatrous king of Israel in battell and here they also are included which doe promote vnworthie and vnmeete persons to office and therefore S. Paul chargeth Timothie to lay hands suddenly on none neither to be partaker of other sinnes 1. Tim. 5.4 They which commend the wicked in their euill doing and so extenuate their sinne as Psal. 10.5 the wicked man is said to blesse the couetous 5. They which by any signe in word or deede seeme to giue consent vnto the sinnes of others as Saul kept their garments which stoned Steuen and to gaue consent vnto his death 6. They which are partakers with others in their sinne and part stakes with them as Psal. 50.18 When thou seest a theese thou runnest with him and art paraker with the adulterer 7. They which doe not rebuke and correct others when it is in their power which was the sinne of Hell who vsed too much connivence and forbearance toward his sonnes 1. Sam. 2.8 They which giue intertainement vnto the wicked as vnto theeues robbers strumpets and such like 9. Such as conceale and keepe secret others sinnes whereby their heart is hardened and so they continue in their sinne Hyper. Quest. 77. Whether all the Gentiles were guiltie of these sinnes which are here rehearsed by the Apostle Many among the Gentiles in respect of the rest were men of ciuill life and gaue example of diuerse morall vertues such among the Grecians were Aristides Phacion Socrates among the Romanes the Scipioes Catoes with others But yet none of them are exempted out of the Apostles reprehension 1. because none of them were free from the most of these sinnes though they were not guiltie of all 2. they wanted true faith and therefore their vertues were but speciosa peccata goodly sinnes 3. And in respect of their naturall corrupâ— disposition euen the best of them were enclined vnto all these sinnes sauing that the Lord bridled in some of them the corruption and badnesse of their nature that there might be some order and gouernement among the heathen otherwise their common wealths would soone haue come to confusion 4. And those which gaue any good example among the heathen were so fewe that they are not to be named among the rest Peter Martyr 4. Places of doctrine v. 1. Paul a seruant of Iesus Christ. Christs seruice is perfect freedome there are three kinds of seruice 1. the seruice of God which is either generall belonging to all Christians which is the seruice of their profession whereof the Apostle speaketh Rom. 6.19 or speciall which is in that vocation to the which any are called whereof see Matth. 25.14 Luk. 12.43 2. Ciuill seruice which may very well stand with the seruice of God see 1. Cor. 7.11 3. there is the seruice of sinne Rom. 8.16 and seruice to please men Gal. 1.10 and this seruice is contrarie to the seruice of God Pareus Called to be an Apostle There are two kinds of calling one is vnto saluation the other is to some office in this life The first is either externall which is generall to all by the light of nature and knowledge of the creatures especiall by the preaching of the word or internall by the inward working of Gods spirit which is peculiar to the elect The calling to some function in this life is either priuate as of men to their seuerall vocations or publike which is either Ciuill of Magistrates in the time of peace leaders and Captaines in the time of warre or Ecclesiasticall which is either immediate from God as of the Prophets and Apostles or mediate by men which is either ordinarie such as is the ordination of Bishops and Ministers now or extraordinarie by lot as was the election of Matthias Act. 1. To be an Apostle There is a threefold difference betweene Apostles and other Pastors 1. They were immediatly called of Christ the other mediately are appointed by men 2. in respect of their doctrine and writings both the authoritie thereof they are free from error and are part of the Canonicall Scripture but so are not the doctrine and writings of the other they must be subiect to the writings of the Apostles as also their doctrine was confirmed and ratified by miracles Mart. 3. in their authoritie and office the Apostles were not tied vnto any place but were sent to preach to the whole world but Pastours now haue their particular and speciall Churches Pareus Set apart God the father set apart Paul to be an Apostle Gal. 1.1 and Iesus Christ Act. 9. and the holy Ghost Act. 13.2 these three then are one God for it belongeth onely vnto God to send Prophets and Apostles and Pastors to his Church therefore all such are condemned whome the Lord hath not sent Ierem. 14.15 Gospel of God which is afterward vers 16. and chap. 15.19 and in other places called the Gospel of Christ which is an euident testimonie of Christs eternall Godhead Pareus v. 2. Which he had promised before c. Concerning the Gospel of Christ 1. Euangelium the Evangel signifieth a ioyfull message of the grace of Christ 2. though the Gospel be diuers in circumstance for there is Gospel promised by the Prophets and the Gospel performed by Christs comming yet it is one and the same in substance 3. the efficient and author thereof is God it is called the Gospel of God the materiall cause is Iesus Christ God and man the formall the declaration and manifestation of him to be the Sonne of God v. 4. the end is to saluation v. 16. the effects obedience to the faith v. 5. v. 3. concerning his Sonne here the person of Christ is described to be both God and man Man as he was borne of the seede of Dauid and he was also declared to be the Sonne of God Piscator According to the flesh In that the Sonne of God is said to be made of the seede of Dauid after the flesh it sheweth against the Nestorian heretikes that there are not two Sonnes but one Sonne the same both God and man and that according to the flesh he was made there the propertie of his natures is still reserued against the Eutychians and Suenkefeldians which destroied the vnitie of Christs humane nature By reason of this vnion of the diuine and humane nature of Christ that which was done in one of his natures is ascribed to his whole person and here we are to consider of a threefold communion of the properties of Christs diuine and humane natures one vnto the other 1. some things are really common to both his whole person and natures as such things which belong to the office of the Redeemer as to sanctifie
for their person and the person is the state condition or qualitie of a thing now to knowe whether all accepting of the person be vnlawfull first the diuerse kinds of persons and qualities must be considered whereof there are 3. sorts 1. some personall conditions there are which are annexed to promises or comminations diuine and humane as faith obedience in the elect impenitencie impietie vnbeleefe in the wicked this accepting of persons is not vniust as Abraham was respected of God for his faith so also Dauid and Saul reiected for his hypocrisie 2. Some personall respects are so annexed to the cause as thereby it is aggravated or extenuated as he that striketh a magistrate is worthie of greater punishment then he that striketh an other and this respect of persons is also iust â—â— some personall respects are beside the cause as riches pouertie in the case of adulterie theft and such like and such accepting of the person is vniust Secondly the accepting â—â— persons is either in iudgement when it is in the two first senses lawfull but not in the thuâ—â— or extra iudicium out of iudgement and it is of three sorts 1. dilectionis of loue which in common duties is vnlawfull as when a rich man is preferred before a poore man for his riches which is condemned by S. Iames c. 2. v. 2.3 but in speciall and proper duties it is lawfull as in preferring the loue of our parents before others 2. electionis of election â—â— choice as when men of qualitie and gifts are advanced to places of office before them which are not so qualified this respect of persons is lawfull as beeing agreeable both vnto nature and to positiue lawes 3. donationis in matters of gift and donation as one for giueth his debt to one not to another this also is lawfull because here is no wrong done a man may dispose of his owne as it pleaseth him see more hereof before quest 23. 5. Places of controversie Controv. 1. Against the power of free will in good things v. 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath c. Pererius out of this place inferreth that it is in potestate hominis bene vel male agere in the power of man to doe well or euill for it should otherwise be vniust to punish a man for doing euill and for want of repentance whereas he can doe no other disput 2. in c. 2. numer 23. Answ. 1. That man hath free will to doe euill without any compulsion violence or constraint it is confessed of all but this is a freedome à coactione from compulsion or enforcing not à necessitate from necessitie a man cannot now chuse but sinne because his nature is enthralled by the fall of man yet he sinneth willingly no man compelleth him But vnto that which is good man hath no will or inclination of himselfe but by the grace of God as the Prophet saith Ierem. 4.22 They are wise to doe euill but to doe well they haue no knowledge and our Blessed Sauiour saith Ioh. 15.5 Without me ye can doe nothing 2. yet though man cannot repent of himselfe nor yet doe any good thing he is worthily punished because man by his voluntarie transgression when it was in his power not to haue transgressed did abuse his free will giuen in the creation vnto sinne and so enthralled him selfe and his posteritie Once therefore man had free will if he could haue kept it but now that is become necessarie to doe euill which was before free man therefore is iustly punished notwithstanding this necessitie of sinning because he lost this libertie and freedome by his owne default 3. And let it here further be obserued how Pererius beside the falsitie of his assertion is become a falsarie in charging vs with vntrue opinions such as Protestants hold not as first that we should say hominem ad vtrumque impelli à Deo c. that man whether to doe good or euill is compelled and enforced of God whereas we abhorre and detest that as a most wicked heresie that God is the author of any euill or the moouer stirrer or prouoker thereunto Againe he obiecteth that we hold that mans free will is velut quoddam inanime c. is a certaine dead thing without life that it doth nothing of it selfe but is a bare title without any matter whereas we affirme that man is not as a stocke or stone but hath a naturall power to will to elect to desire but to will or doe that which is good it hath no power man willeth desireth chooseth but to doe these things well it is of grace in respect of the generall inclination of the will vnto the obiect it is actiue but in respect of the goodnesse of the will in beeing mooued vnto that which is good it is meerely passiue see Synop. pag. 858. Controv. 2. Of iustification by the imputatiue iustice of faith Whereas the Apostle saith v. 2. We know that the iudgement of God is according to truth Bellarmine hence thus reasoneth against imputatiue iustice Gods iudgement is according to truth but so is not imputed iustice it is not verily and in deede and according to truth but the habituall infused and inherent iustice is according to truth lib. 2. de iustificaton c. 3. Contra. 1. Bellarmine doth mistake the Apostles meaning for according to the truth is not secundum realem existentiam according to the reall existence of a thing but secundum equitatem according to equitie 2. So then the iustice of Christ imputed by faith is according to truth that is the rule of iustice because thereby full satisfaction is made for sinne by faith in Christ but that habituall and inherent iustice is not according to the rule of iustice because it is imperfect and thereby Gods iustice cannot be satisfied Pareus 3. Controv. Against the merit of workes v. 6. Who will reward euery man according to his works out of this place the Romanists contend for the merit of good works the Rhemists vpon this place affirme that life euerlasting is giuen for and according to their good workes there reasons and arguments are these 1. The Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall render which signifieth a iust retribution and so it is taken Matth. 20.8 Bellar. l. 5. de iustificat c. 2. 2. Tolet. annotat 6. vrgeth that place Matth. 25.34 Inherit ye the kingdome prepared for you c. for I was an hungred and ye gaue me meate c. 3. Likewise it is thus obiected God shall reward the wicked according to the merit of their euill workes Ergo the righteous shall be rewarded according to the merit of their good workes Ans. 1. Tolet. annot 6. rehearseth fiue seuerall answers which he supposeth to be vsed by the Protestants 1. some he saith by his workes vnderstand Christs workes according to the which God should reward the righteous 2. some thus he shall render vnto euery man according
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. i◠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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
a figure of Christ therefore as Christs righteousnesse is extended euen vnto those before the lawe so also was Adams sinne v. 14. Then the Apostle sheweth wherein Adam is vnlike vnto Christ namely in these three things 1. in the efficacie and power the grace of God in Christ is much more able to saue vs then Adams fall was to condemne vs v. 15. 2. in the obiect Adams one offence was sufficient to condemne but by Christ we are deliuered from many offences v. 16. 3. in the ende Adams sinne brought forth death but Christs righteousnesse doth not onely deliuer vs from sinne and death but bringeth vs vnto righteousnesse and life yea and causeth vs to raigne in life it restoareth vs to a more glorious kingdome and inheritance then we lost in Adam v. 17. The reddition or second part of this comparison sheweth wherein Christ of whom Adam was a type and figure is answearable vnto Adam namely in these three things propounded v. 12. first in the singularitie of his person one mans iustification saueth vs as one mans offence condemned vs v. 18. 2. in the obiect as Adams sinne was communicated to many so is Christs obedience v. 19. And here the Apostle by the way preuenteth an obiection that if sinne came in by Adam why entred the lawe he answeareth to the ende that sinne might the more appeare and be increased not simply but that thereby the grace of God might abound the more 3. in the ende as sinne had raigned vnto death so grace might raigne vnto eternall life 3. The questions and doubts discussed Quest. 1. What peace the Apostle meaneth ver 1. v. 1. Beeing iustified by faith we haue peace toward God 1. Oecumenius whom Harme and Anselme Lyranus Hugo followe doe reade here in the imperatiue habeamus let vs haue not habemus we haue and they vnderstand peace with men that the Iewes should no longer contend with the Gentiles about their lawe as though iustification came thereby seeing the Apostle had sufficiently prooued alreadie that we are iustified by faith But this exposition cannot stand 1. because the Apostle speaketh of such peace as we haue with God not with man 2. he speaketh in the first person we haue but S. Paul was none of these which did contend about the Lawe 2. Origen Chrysostome Theodoret vnderstand it of peace with God but in this sense let vs beeing iustified by faith take heede that we offend not God by our sinnes and so make him our enemie mihi videtur saith Chrysostome de vita conuersatione disserere the Apostle seemeth vnto me now to reason of our life and conuersation so Origen let vs haue peace vt vltra non adversetur caro spiritus that our flesh no longer rebell against the spirit But the Apostle here exhorteth not sed gratulatur eorum faelicitati he doth rather set forth with ioy the happines of those which are iustified Erasmus and it is not an exhortation but a continuation rather of the former doctrine of iustification Tolet annot 1. and here he sheweth the benefits of our iustification whereof the first is peace of conscience Pareus and this is further euident by the words following By whom we haue accesse which words beeing not vttered by way of exhortation but of declaration shewe that the former words should so likewise be taken Erasmus 3. Ambrose reading in the Indicatiue habemus we haue expoundeth this peace of the tranquilitie and peace of conscience which we haue with God beeing once iustified by faith in Christ thus the Apostle himselfe expoundeth this peace v. 10. When we were enemies we were reconciled to God by the death of his Sonne for they are our sinnes which make a separation betweene God and vs this sense followe Tolet annot 1. and in his commentarie Pareus Gryneus Faius with others 4. This then is resolued vpon that the Apostle speaketh here not of externall but internall peace there is pax temporis and pax pecteris a temporall and a pectorall or inward peace the other Christ giueth but through the malice of Sathan and the corruption of mans heart it may be interrupted and therefore Christ saith Matth. 10.34 That he came not to send peace but the sword but the other which is the inward peace of conscience Satan himselfe can not depriue vs of no man can take it from vs. But whereas there is a threefold combate within vs the fight betweene reason and affection betweene the flesh and the spirit and a wrestling with the terrors of Gods iudgements in the two first we cannot haue peace here but in part for still in the seruants of God there remaineth a combat betweene reason and affection the flesh and the spirit as S. Paul sheweth that it was so with him Rom. 7.23 he sawe another lawe in his members rebelling against the lawe of his minde and therefore we are not to hope to haue such peace vt non vltra caro adversetur spiritui that the flesh should no more rebell against the spirit as Origen thinketh but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne from this terror we are deliuered by Christ Beza yet so as sometimes there may arise some feare doubts and perplexitie in the minde of the faithfull as it is written of Hilarion that beeing 70. yeare old and now neere vnto death he was somewhat perplexed and troubled in minde yet faith in the end ouercommeth all these dangers that we fall not vpon the rockes to make shipwracke of our faith and a good conscience 5. And we must here distinguish betweene pax conscientiae stupor conscienciae the peace of conscience and a carnall stupiditie for the one neuer felt the terror of Gods iudgments and therefore can haue no true peace the other hath felt them and is nowe by faith deliuered from them Calvin 6. Now whereas it is added We haue peace with God or toward God these things are here to be obserued 1. all the causes are here expressed of our iustification the materiall which is remission of our sinnes included in iustification the formall by faith the finall to haue peace with God the efficient through our Lord Iesus Christ Gorrhan 2. and in that he saith toward God Origen noteth that this is added to shewe that they haue neither peace in themselues because of the continuall combate betweene the flesh and the spirit not yet with Sathan and the world which continually tempt vs but with God we haue peace who is reconciled vnto vs in Christ and he saith toward God or with God to signifie that reconciliation is not onely made with God but that it is pleasing and acceptable vnto him that such a reconciliation is made Tolet. and further hereby is signified that this is a perpetuall peace because it is toward God with whom there is no change nor mutabilitie Faius Thorough Iesus Christ 1. Chrysostome seemeth thus to vnderstand
planted in 2. Concerning the reading of the words thou wast graft in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that is in their place as the Syrian interpreter translateth but Erasmus refuseth this reading as ridiculous and will haue the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—â—â—â—ise 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 â—â—â—vit 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
nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
to either of them but of that which by them redounded to many and this similitude and correspondencie is ex contrarijs by the contrarie as Origen well obserueth and that in these three respects what they are in themselues considered what to their posteritie and wherein 1. They were both authors and beginners Adam was the beginning of mankind quoad esse naturae in respect of the naturall generation Christ is the beginning quoad esse gratiae in respect of the spirituall regeneration by grace Lyran. 2. as Adams sinne did not hurt himselfe onely but his posteritie so the grace of Christ is communicated to all his spirituall generation 3. as death and sinne came in by Adam so life and righteousnes by Iesus Christ as the Apostle followeth this comparison in the rest of this chapter and â—â— large 1. Cor. 2.15 Here follow certaine questions touching this comparison made by the Apostle betweene Adam and Christ. 31. Quest. Of the names and tearmes which the Apostle vseth in this comparison 1. In the transgression and fall of Adam the Apostle vseth diuers words and tearmes which either expresse the cause of Adams fall the ruine and fall it selfe and the fruits for iâ— these three are Adam and Christ compared together 1. the cause is set forth in generall tearmes as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne v. 12. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression v. 14. or more speciall as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience v. 19. 2. the fall of man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapsus the fall or ruine of man v. 15. 3. the effect are either the guiltines of sinne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16 or the punishment which is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death v. 12. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation euerlasting death v. 16. 2. In the iustification purchased by Christ are likewise expressed the causes the worke it selfe and the effects which follow 1. the causes the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God v. 15. called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance or redounding of grace v. 17. the formall cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obedience of Christ v. 19. 2. the worke of our iustification is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift by grace v. 15. and the gift of righteousnes v. 17. 3. then the fruit and effect thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iustification of life or vnto life v. 18. 3. But yet if we will more exactly distinguish these words this difference may be made betweene them these three words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15 16. the first signifying grace the other two beeing translated the gift doe thus differ the first sheweth the grace and fauour from the which the benefit proceedeth the second is the coâ—â—lation of the benefit the third betokeneth the benefit it self which is conferred as if a Prince should giue a great treasure to redeeme one out of captiuitie this fauour of the Prince is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace the free giuing of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the donation the others enioying of it and receiuing of this libertie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the benefit or gift Beza 4. So these other 3. words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifying iustification iustice doe thus differ the first signifieth the merit of Christs iustice whereby we are iustified the second the action it selfe of iustification whereby Christs iustice is communicated to vs the third the iustice it selfe which is imputed and communicated vnto vs Tolet. annotat 24. Quest. 33. Of the comparison betweene Adam and Christ in generall 1. Origen well obserueth that this comparison is per genus similis per speciem contraria it is alike in the generall resemblance but contrarie in the particular in two things there is a generall agreement and resemblance 1. that there is one that giueth beginning and is the author vnto the rest 2. in plures aliquid diffundtur on both sides as the beginning is from one so there is somewhat conueyed vnto many 2. The specificall difference consisteth in the contrarietie and disparitie and the excellencie the disparitie is that one was the author of sinne vnto condemnation the other of righteousnesse vnto life the excellencie is in that the gift is not so as the offence but much more powerfull and abundant of both these the disparitie and excellencie more followeth to be added in the two next questions So then here are three things to be considered in this comparison as Photius obserueth cited by Oecumenius similitudo contrarietas excellentia the similitude or likenes the contratietie and disparitie and the excellencie 3. Now whereas the Apostle from this verse vnto the 19. v. seemeth to vse diuerse iterations of the same thing we shall finde by a dilligent viewe and examination of the Apostles sentences that he doth not repeate the same things as Pellicane thinketh eadem repetit propter infirmas conscientias c. he repeateth the same things because of weake consciences which often thinke that sinne is more powerfull then grace c. But Oecumenius saith better nequaquam iterum atque iterum eadem repetit Apostolus c. the Apostle doth not againe and againe repeat the same things as one would thinke but diligentissime copulat he doth most dilligently couple and ioyne the principall heads together Quest. 34. Of the disparitie and vnlikenesse betweene Adam and Christ in this comparison The difference and disparitie betweene them is in these sixe seuerall points 1. In the persons compared Adam is considered as a meere man v. 12. but Christ was both God and man he is called Iesus Christ our Lord v. 21. 2. They differ in that which is conferred Adam propagateth to his posteritie sinne and death v. 12. Christ communicateth to his righteousnesse and life v. 15.16 3. The meanes are farre different Adams disobedience brought in sinne Christs obedience procureth life v. 18.19 4. The persons vpon whom these things are conferred differ for from Adam death and sinne are deriued vpon all in generall v. 12.18 but righteousnesse is communicated onely to those which receiue the abundance of grace by faith v. 17. 5. The manner how these things are conueyed are diuerse Adams sinne is transmitted by naturall propagation but life and righteousnesse by Christ are communicated by grace v. 15. the gift is by grace 6. The sequele and endes are contrary the offence is vnto condemnation v. 16. but iustification by Christ is vnto life eternall v. 18. Quest. 35. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam 1. The first excellencie is generally in the power and efficacie of the worker for it was necessarie that he that should ouercom sinne and death should be superiour to both for if he had beene of equall power he could not haue dissolued
euill but all good workes are of grace for God worketh in vs both the will and the deed Phil. 2.13 and that euen good workes which are of grace are excluded the Apostle sheweth elsewhere Ephes. 2.8 By grace are ye saued c. not of workes least any man should boast of himselfe for ye are his workemanship created in Christ Iesus vnto good workes c. 2. The Apostle indeed speaketh of the election of grace but yet the rule is generall that grace and workes in the matters of saluation cannot be matched together for he prooueth election to be of grace and not of workes by his generall axiome or proposition because that which is of grace cannot be of workes and if election be of grace and not of workes then euerlasting life also which dependeth of our election must of necessitie be of grace also Argum. 4. That which is of workes is by debt as the Apostle saith Rom. 4.4 To him that worketh the wages is not counted by fauour but by debt But God is endebted to no man therefore life eternall is not of workes because it is not by debt Answer Pererius here answereth by indistinction that there is a lawfull kind of meriting de condigno of worthines the one is perfect and absolute which presupposeth no gift of grace whereof it dependeth such were the workes of Christ which were absolutely meritorious ex rigore iustitiae euen according to the strict rule of iustice by the reason of the excellencie of his diuine nature beeing vnited in one person to his humanitie there is another kind of merit ex suppositione diuinae gratiae vpon the presupposall of diuine grace so the workes of men proceeding of grace and their free will working together are merita apud Deâ—â—â— merites with God like as naturall things though they haue that vertue and actiuitie from God are the true causes of their effects Pere disput 10. numer 53. Contra. 1. This answer ouerthroweth it selfe for if mens good workes proceed of the grace and gift of God then cannot God be any waies endebted for his owne as Dauid saith 1. Chron. 29.14 All things come of thee and of thine owne hand haue we giuen thee and the Apostle saith Rom. 11.35 Who hath giuen vnto him first and he shall be recompenced if then we might challenge any thing at Gods hands as a debt by way of recompence we must first giue vnto him 2. There is not the like reason of naturall and supernaturall things the naturall causes haue their vertue at once from God and then they afterward worke according vnto that nature and propertie wherewith they were once endued but in supernaturall the grace of God is necessarie ad omnes actus to euery act as the horse when he goeth of his owne accord is the naturall cause of his going but the order that directeth him is the cause of his going in the way and of his going to such a place so grace is the cause of our well doings we concurre indeed as naturall causes of the action but the goodnes of the action is onely from God 3. God then is not endebted vnto man for the merite of his worke neither in iustice in respect of vs is he bound to recompence vs but yet he is another way endebted in respect of his promise and so it is iust with him in regard of his word and promise to performe that which he hath promised which promise he made onely of his free grace and this point is touched also by Pererius praesertius vero adiuncta Dei promissione de remunerandis c. especially the promise of God being adioyned for the rewarding of the good workes of the righteous c. in regard of this promise we graunt which is meerely of grace not for the merite of the worke the Lord worketh himselfe a voluntarie debter of eternall life Argum. 5. The Apostle saith Rom. 8.18 That the afflictions of this present life are not worthie of the glorie which shall be shewed c. here he euidently sheweth that our workes are not meritorious or worthy of eternall life Answer Pererius here also thus distinguisheth that workes may three wayes be considered in respect of the naturall cause as they proceed from mans freewill in respect of the matter wherein they are expressed and the time of continuance which are but temporall and for a time and thirdly as they are wrought in vs by the grace of God in the two first respects they haue no cause of merit but in the third conuenientem habent proportionem equalitatis dignitatis c. they haue a fit proportion of equalitie and worthines with the reward of eternall life thus Pere disput 11. Contra. 1. The verie scope of the place taketh away this distinction for the Apostle v. 17. saith If we suffer with Christ c. he speaketh of such sufferings and afflictions as are endured for Christ which are the workes of grace for a man of himselfe without grace cannot suffer for Christ therefore euen good workes as they proceed in vs of grace are not meritorious or worthy of eternall life 2. Good workes are so farre from beeing meritorious causes of eternall life that they are not alwaies and in all causa sine qua non the cause without the which we cannot attaine vnto life as in infants and in them which are of yeares though without good workes they cannot be saued yet good workes are rather a beginning of eternall life then the cause thereof 3. To conclude this point therefore in a merit there must fowre things concurre 1. it must be a free seruice which we otherwise are not bound vnto 2. it must be of our owne 3. it must be perfect 4. it must be proportionable to the reward But our workes faile in all these 1. we can performe nothing vnto God but that we are alreadie bound to doe 2. neither haue we any good thing of our owne which we haue not receiued 3. and our best workes are imperfect 4. and betweene our temporall seruice and an euerlasting reward there is no proportion therefore we cannot merite See more hereof Synops. Centur. 4. er 79. 6. Morall obseruations Observ. 1. Of perseuerance v. 4. So we also walke in newnes of life Origen hence well collecteth that this newnes of life semel facta non sufficiat once done sufficeth not ipsa novitas innovanda est this newnes must still be renewed from day to day as the Apostle saith 2. Cor. 4.16 our inward man is renewed daily for as that which waxeth old is euery day oulder and oulder so that which is new must continually be renewed otherwise it ceaseth to be new so that we must walke on still perseuere and encrease in this newnes of life Observ. 2. Of the continuall strife with sinne v. 13. Neither giue your members weapons The Apostle vsing this phrase of weapons sheweth that there is a warre in vs some fight for sinne and make their members weapons
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 â—â—ure 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 〈◊〉 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 Aâ—b 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 〈◊〉 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 〈◊〉 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 â—â— 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
his iust iudgement to leaue some in their sinnes c. and not beeing made partakers of Christ to condemne them for euer Iudicious Polanus hath the like definition of reprobation in his partitions It is the decree whereby God purposed to himselfe to leaue those of whom it pleased him not to haue mercie in euerlasting destruction vnto the which they should be obnoxious for their sinnes for the declaration of his iustice In these distinctions all the causes are touched of euerlasting damnation and the â—â—re-ordaining thereunto the efficient is Gods decree and purpose the materiall is sinne the formall the deniall of mercie and the leauing them to themselues the finall cause is the setting forth of the iustice of God And thus I trust it hath beene sufficiently shewed how the decree of reprobation may safely be held to proceede from the prescience of originall and actuall sinne and not to be an absolute act of Gods will and purpose as the decree of election is and in this resolution of this question whatsoeuer I haue before thought and written otherwise I set vp my rest as the safest from any inconuenience and the fittest to giue satisfaction to the contrarie obiections which are such as here follow 1. Obiect Seeing the number of the reprobate farre exceedeth the number of the elect how is Gods mercie magnified aboue his iustice Ans. They which hold an absolute reprobation without relation vnto sinne cannot here remooue this doubt for if God out of his owne will should cast off more then he receiueth he should be farre more iust then mercifull But this beeing first laid as a foundation that God casteth off none but for sin in that he saueth some out of that masse of corruption whereas he might iustly leaue all his mercie exceedeth his iustice and in these three points 1. in that God in the beginning made man righteous Ecclesi 7.31 and gaue him free-will so to haue continued if he would and if he had not willingly transgressed he should haue remained in the state of grace and fauour with God and not haue tasted of his iustice 2. after man had fallen and brought all his posteritie into the bondage of corruption Gods mercie appeared in sauing some whereas he might in iustice haue condemned all as he did the reprobate Angels that kept not their first state 3. his mercie is euident euen toward those which are left in their corruption that the Lord denieth not vnto them meanes whereby they might be called if they had grace to vse them and he suffereth euen the vessels of wrath with much patience not presently cutting theÌ„ off as he might in al these points Gods mercie exceedeth his iustice 2. Obiect When God had made Adam righteous it was in his power to haue kept him from falling that all might haue beene saued is not God therein accessarie to their sin is suffering that which he might haue hindered Ans. 1. 〈◊〉 was fit that the Creator hauing made man with free will should suffer the creature freely to exercise that naturall power and facultie which was giuen him as other creatures doâ—â— their kind 2. although God permitted Adam to fall yet he knew how to vse it for 〈◊〉 further demonstration of his glorie and in this behalfe it is iust with God to suffer euill â—â—â—â—e in the world which he knoweth how to turne vnto good as he suffered Iob to be 〈◊〉 of Sathan for the triall of his faith 3. But in that God saueth some out of that masse of corruption and perdition and not all how is he not now partial and an accepter of persons in dealing vnequally with those which are in equall state and condition Ans. Where one is bound to giue equally to all there it is partialitie and iniustice not to giue vnto all alike but in free and voluntarie gifts one may giue vnequally vnto those which are of equall sort without any touch at all as when a man hath two debters he may forgiue vnto one his debt and yet require it of another So God is not bound to giue his grace vnto any especially where they haue willingly fallen from his grace as Adam did in Paradise and we in him we beeing then all now endebted vnto Gods iustice in our naturall corruption God may haue mercie where and on whom he will it is lawfull for him to do with his owne as he will Matth. 20.15 4. Obiect It seemeth to be an hard and cruell part to destroie any for the setting forth of ones power and magnificence as the Turke and other Tyrants make no account of mens liues to serue their pleasure Ans. 1. No earthly potentate hath that power ouer his subiects which God hath ouer his creatures therefore though it be vniust in the one it is not in the other 2. for one to destroy another for his honour and glorie sake may seeme hard but to bequeath them to destruction worthily for their faults to get glorie thereby is not vniust so although God in the destruction and condemnation of the wicked intend his glorie yet they are worthily condemned for their sinne Obiect 5. He that willeth the end willeth also the meanes that bring and lead vnto that end if God haue appointed the damnation of the reprobate then he willeth also sinne which is the meanes to that end Ans. He that simply willeth the end willeth also the meanes but God simply willeth not the damnation of any but for their sinne Obiect 6. If God haue foreseene the sinnes of the reprobate and willeth their iust damnation for sinne how is it said he would haue all to be saued Ans. God simply willeth not the damnation of any but for sinne and no other thing appeareth in the reuealed will of God in that he offereth meanes of saluation to all but that he would haue all to be saued this then is to be vnderstood of the absolute and reuealed will of God 7. Obiect If God foresee the sinnes of the reprobate and decree their punishment why doth God complaine of sinners seeing his will in them is fulfilled Ans. Augustine answeareth 1. God iustly complaineth of sinners quia non cogit eos peccare because he doth not constraine them to sinne howsoeuer Gods decree cannot be altered yet their will is not forced they sinne willingly and so are iustly condemned 2. and when God complaineth of sinners by this meanes those on whom God sheweth mercie are called compunguntur corde and are pricked in heart howsoeuer the other are hardened Obiect 8. If the case so stand that the reprobate are appointed to damnation then it skilleth not what a man doth for though he should repent him yet if he be a reprobate it cannot helpe him Ans. If â—â—â—were apparant who were elected who a reprobate then indeed all contrarie endeauour were in vaine but seeing we haue no other way to prooue our election then by our faith and fruits we must thereby labour to make our election sure 2.
and exhorting this were to make the Apostle a fauourer of vnpreaching ministers 3. Some take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministrie generally for any Ecclesiasticall function as whether he be a Bishop or Presbyter Haymo and sometime it is taken for the calling of an Apostle as Rom. 11.13 I magnifie my ministrie Gryneus and so Faius thinketh that it comprehendeth all the offices following which either belong to the doctrine or discipline of the Church But if it were so generall then the calling of the Prophets also should therein be comprehended which the Apostle set downe before 4. Some againe doe as much restraine this word ministrie taking it onely for the office of Deacons who had the distribution of the almes of the Church and here they say in generall deacons are admonished to be diligent in their office but afterwards there is a particular precept giuen of simplicitie and singlenes of heart to be vsed in their ministrie Gualter but this were to make the Apostle commit a tautologie that is a needeles repetition of the same thing 5. Wherefore I rather approoue their opinion that thinke the Apostle first setteth down two generall kinds of functions the one concerning instruction which is here called prophecie the other the administration of discipline which is also called the ministrie then he diuideth each of these into their seuerall parts vnto prophesying belongeth doctrine and exhortation vnto ministring these three offices of the deacons in distributing the Elders in gouerning and of widowes and others which had the care and charge of the sicke thus Martyr Tolet Beza Pareus And that these two prophesie and ministrie are the two generall heads of these functions that followe these two reasons confirme it first because the Apostle changeth his phrase of speach after he had said whether prophesying c. or an office or ministration then he proceedeth or he that teacheth or teaching and so in the rest Beza secondly in other places of Scripture these two prophesie and ministrie are so generally taken as 1. Cor. 14.3 He that prophesieth speaketh to men to edifying and to exhortation and to comfort here prophesying is distinguished into doctrin which edifieth and exhortation to the which also consolation belongeth as a speciall kind of exhortation likewise 1. Cor. 12.5 the Apostle saith there are diuersities of administrations but the same Lord here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministrie is taken generally for the seuerall administrations that are in the Chrch and so here generaliter dicitur it is taken generally though there be a speciall kind of ministrie so called also Chrysost. 15. Quest What is to be vnderstood by the proportion of analogie of faith v. 6. 1. By the analogie of faith the Greeke expositors vnderstand faith quae sperat credit which hopeth and beleeueth Origen and they thus interpret the Apostle that prophesie is giuen secundum mensuram fidei according to the measure of the faith of the receiuer tantum influit quantum invenerit fidei vasculum it is so much infused as it findeth a capacitie in the vessel of faith Chrysost. Theophyl so also Haymo according to the reason of faith that is provt fides meruit as faith dererueth but this is a corrupt glosse and contrarie to the Apostle in this place seeing we haue gifts according to the grace that is giuen vnto vs if they be of grace then are they not merited and againe the Apostle saith 1. Cor. 12.11 that the spirit distributeth to euery one as he will then not as we will Origen answeareth 1. that as he will may be referred to euery one that it is as God willeth but he willeth according to our will 2. or it is in a mans endeauour to obtaine faith but that it be giuen ad id quod expedit to that which is expedient it is of God as the Apostle saith 1. Cor. 12.7 the manifestation of the spirit is giuen to euery one to profit withall Contra. 1. It is very iniurious to the diuine maiestie to tie Gods will vnto mans will that God should not will any gift to be conferred vpon any vnlesse he first desired it and further many among the Corinthians desired the gift of tongues and yet had it not for some causes best knowne vnto God graces then were not bestowed as they would themselues 2. not onely the vse of the gift is from God to profit with but the gift it selfe 1. Cor. 12.6 God is the same which worketh all in all and v. 11. all these things worketh the same spirit 1. Obiect But it will be obiected that if these gifts be onely of God non erit in culpa c. man is not in fault if he doe not prophesie teach or exhort c. Origen answereth that because faith is partly in the will of man partly it is the gift of God therefore the blame lieth vpon man if he haue not faith But we answer rather that concerning speciall and particular gifts which belong vnto these functions and offices they which haue them not shall not be charged for not vsing them the seruant that hid the talent was reprooued because it was committed vnto him but if he had receiued no talent he had beene blamelesse but concerning such graces as are common to all beleeuers as faith hope charitie although it be not in their power to haue them yet it is their fault that they refuse them and desire them not vnbeleeuers then are condemned not because they haue not faith beeing in their power but because they refused the meanes offâ—red vnto them whereby faith might haue beene wrought in them 2. Obiect But the Apostle saying 1. Cor. 14.1 earnestly pursue spirituall gifts but rather that ye may prophesie sheweth that these gifts ex humana industria pendent doe depend of humane industrie Tolet. This collection hath no ground the Apostle saith not that it is in mans power to obtaine these gifts sed ostendit quod magis expetendum but he sheweth onely what gifts are most to be desired Martyr though man must vse his endeauour and diligence which are the meanes yet those spirituall gifts doe onely proceede from God as the author Thus then it appeareth that the proportion of faith is not the measure of ones faith according to the which he obtaineth other graces 2. Neither is yet this proportion or analogie of faith the same with that which is v. 3. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of faith as Erasmus and so thereby should be signified the proportion and measure of euery ones gift which he should not exceede this sense followeth the Syrian interpreter iuxta mensuram fides suae according to the measure of his faith and so Pet. Martyr will haue saith here to signifie that measure of knowledge which euery one hath receiued so also Rolloc but thus much the Apostle said before in this verse according to the grace giuen vnto vs and a measure is one thing an analogie or proportion an
voluntarie connivence or negligence of the keeper or some other way as it were made by God for so we reade that Peter escaped out of prison the doores beeing opened by the Angel before him Act. 12. but this is not rashly to be done for the aforesaid reasons but vpon good warrant when God shall as it were make a way for a man to set him free Quest. 8. What kind of iudgement they procure to themselues which resist the magistrate 1. Whereas the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both condemnation as Beza damnation as the vulgar Latine iudgement as the Syrian interpreter punishment as Piscator some take this to be vnderstood not of eternall punishment but of the temporall inflicted by the Magistrate when as the powers beeing offended doe either punish rebells with death or cast them into prison Haymo so also Vatablus 2. Lyranus contrariwise interpreteth it de aeterna morte of euerlasting death not excluding also temporall punishment so also Martyr 3. Some vnderstand poenam punishment generally without limitation Olevian Piscator Iunius annot 4. Some will haue the punishment in this life vnderstood whether inflicted by the Magistrate or by God himselfe who will take reuenge for the transgression of his owne ordinance as is euident in the fearefull punishment of rebellious Cote Dathan and Abiram Numb 16. Pareus Gualter and so before them Chrysostome and Theophylact cum à Deo tum ab hominibus poenas daturum he shall endure punishment both from God and men 5. But all these are better ioyned together that such as resist the Magistrate are punished by the publike lawes and God often taketh reuenge also beside they make themselues guiltie of euerlasting damnation which is due vnto the transgression of Gods commandement and the violating of his ordinance Faius 6. Tolet hath here this conceite by himselfe it is said they shall receiue iudgement because beeing not restrained by the Magistrate whom they stand not in awe of they cast themselues into those sinnes for the which damnationem incurrunt they incurre damnation but here the Apostle speaketh of that punishment which is due for the resisting of Gods ordinance 7. Pareus here obserueth well these two things that the purposes and endeauours of such are frustrate and beside they shew their madnes and foolishnes in beeing accessarie to their owne punishment for it is an vnwise part for one to procure his owne hurt Quest. 9. How the Prince is not to be feared for good workes but for euill 1. Concerning the words in the originall they stand thus Princes are not a feare of good workes and so the vulgar Latine that is for good workes as the Syrian interpreter putteth it in the datiue bonis operibus to good workes so also Tertullian readeth in scorpian and Beza followeth this sense and the meaning is that they are not a terror or to be feared ratione boni operis by reason of the good worke Lyran. or his qui sunt boni operis to them which are of good workes Gorrhan so before him Chrysostome bene agentibus to those which doe well good workes are here to be vnderstood not as Diuines take them for morall workes but for ciuill workes agreeable to the publike lawes which are either against the diuine lawe whereof the Magistrate ought to haue speciall care or against the positiue constitution Pareus 2. Touching the occasion of these words Tolet will haue them to depend of the former sentence and to shewe the cause why they which resist the powers doe receiue iudgement to themselues because they contemne the Magistrate who is ordained to restraine euill workes and so they without restraint fall into euill and so incurre punishment but the better coherence is to make this an other argument to mooue obedience to the higher powers from the vtilitie thereof as Chrysostome or à duplici sine from the twofold ende of magistracie which is for the punishment of the euill and praise of the good 3. They which doe good workes must feare the Magistrate still but timore reverentiae non seruili c. with a reuerent not a seruile feare as the malefactors doe which hauing a guiltie conscience are afraide of punishment to be inflicted by the Magistrate Gorrhan Quest. 10. What it is to haue praise of the power v. 3. 1. Whereas often it falleth out that the Magistrate doth punish the good and encourage the wicked how then is this true which the Apostle saith doe well and thou shalt haue the praise of the same the answear is that first we must distinguish betweene the power it selfe and authoritie which is ordained of God to these ends for the reward of the good and punishment of the euill and the abuse of this power secondly although gouernours abusing their power do offend in some particulars yet in generall more good commeth by their gouernement then hurt as vnder cruell Nero there was some execution of iustice for Paul was preserued by the Romane captaine from the conspiracie of the Iewes and appealed vnto Caesar which was then Nero and his appeale was receiued 2. It will be obiected that euen vnder good Princes where there is punishment for offenders yet the righteous receiue not their reward 1. Origen thus vnderstandeth these words thou shalt haue praise of the same c. that is in the day of iudgement ex istis legibus landem habebis apud Deum by these lawes thou shalt haue praise with God for keeping them c. but the Apostle speaketh not of hauing praise by the lawes but of the power that is the Magistrate 2. Augustine thinketh it is one thing to be praised of the power that is to be commended and rewarded by it an other laudem habere ex illa to haue praise of it that is exhibit se laude dignum he sheweth himselfe worthie of praise whether he be actually praised or not of the power Tolet alloweth this sense though he take the distinction betweene these phrases to be somewhat curious so also Haymo but the Apostle speaketh not simply of hauing praise and commendation but of hauing it from the Prince 3. the ordinar glosse thus thou shalt haue praise of the power si iusta est ipso laudante if it be iust it will praise thee si iniusta occasionem prebente if vniust it will giue thee occasion of praise so also Gorrhan it shall praise thee either causaliter by beeing the cause of thy praise or occasionaliter by beeing the occasion c. causa erit maigris coronae it shall be the cause of thy greater crowne gloss interlin laudaberis apud Deum thou shalt be praised with God Haymo but the Apostle speaketh of receiuing praise from the power as Chrysostome and Theophylact well obserue erit laudum tuarum praeco futurus he shall be a setter forth of thy praise 4. Bucer thinketh that the Apostle alludeth vnto the custome of the Grecians and Romanes among whom they which had done any
as a support and supply of the manifold charges which the Prince is put vnto in maintaining his officers and Ministers in founding and raising Churches schooles hospitals in waging battell and such like our Blessed Sauiour refused not to pay poll money to the officers Matth. 17. Doct. 5. A Christian is bound to pay his debts v. 6. Owe nothing to any man c. Though charitie require that no extremitie should be vsed in rigorous exacting of debts yet euerie one that is endebted ought to haue a care of discharging his debts as Christian religion doth not ouerthrowe the generall policies of states and commonwealths so neither doth it dissolue priuate contracts and couenants the Prophet did by a miracle bring vp the axe that was fallen into the water to restore it againe to the owner of whom it was borrowed 2. King 6.5 Doct. 6. That Christian religion taketh not away the obedience of subiects This euidently appeareth out of the whole chapter wherein the Apostle sheweth fowre speciall bands of obedience 1. the authoritie of God who instituted magistrates 2. the feare and awe of conscience which is more then the feare of any humane lawes 3. the dutie of charitie which is to yeeld vnto euery one their owne 4. the puritie of Euangelicall doctrine which forbiddeth all vice and commandeth vertue Therefore the Romanists doe cause the Gospell of Christ to be slaundered so much diminishing and empayring the authoritie of Magistrates by exemption of Ecclesiasticall and other priuiledged persons But Tolet annot 12. here telleth vs that notwithstanding some persons are exempted yet for all this the Ecclesiasticall state doth confirme and corroborate the secular obedience as by the Magistrates authoritie is diminished in some sort the particular power of parents ouer their children of Masters ouer their seruants and yet also their authoritie is confirmed and strengthened by the care and prouision of the superiour Magistrate and so is the secular state confirmed by the Eccesiasticall though it seeme in some respect to be empayred Contra. 1. The example is not alike for the lawe commandeth obedience of children to their parents of seruants to their Masters it exempteth them not as they free Ecclesiasticall persons altogether yet in case the parent or master may command any thing against the state for then they are not to be obeyed neither is the ciuill Magistrate to require any thing against God 2. the Ecclesiasticall state by preaching confirmeth obedience to the Prince and the Prince by his authoritie countenanceth the Ministers but when as subiects are so freed that the Prince hath no power ouer thē it is a manifest empairing of their authoritie 5. Places of controversie Controv. 1. Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power This doctrine is agreeable to the rule of truth the word of God that all persons as well Ecclesiasticall as temporall ought to be subiect and obedient to the Ciuill power both touching their causes and persons which is denied by the Romanists whose obiections to prooue the exemption and immunitie of both are these 1. Obiect The superiour ought not to be subiect to the inferiour but the Ecclesiasticall power is superious vnto the Ciuill as beeing occupied in a more excellent matter about spirituall things therefore it ought not to be subiect and Bonifacius the 8 in the extravagant which beginneth vnum sanctum inferreth as much out of this place v. 1. the powers that be are ordained of God that there are degrees and order between the powers themselues some are superiour to others Contra. 1. We graunt that wherein the Ecclesiasticall function is superiour as in the preaching of the word and administration of the Sacraments therein it is not subiect to the Ciuill power to receiue direction from them but from the word of God but yet in other things which appertaine vnto the bodily life and concerne ciuill subiection and obedience they ought to be subiect 2. And yet euen in things meerely Ecclesiasticall the Prince hath a compulsiue power to see that the Ministers of the Church doe their duties and that they preach no false doctrine and to remooue such as are scandalous either by doctrine or life 3. there is no such matter of order or difference betweene the powers themselues gathered out of this place their ordaining hath relation to God by whom they were instituted not to any such distinction and order among themselues 2. Obiect The Imperiall constitutions doe exempt Cleargie men from the iudgement of secular Courts Novel 79.83.123 Contra. 1. Then their immunities such as they are they enioy onely by humane priuiledge not by diuine right 2. neither are they by the lawe exempted from the ciuill power in criminall causes but onely in certaine ciuill for the lawe saith omnes secundum leges vivant etiamsi ad diuinam abmum pertineant let all liue according to the lawes though they belong vnto the house of God lib. 10. de mandat princip 3. though Princes of their munificence graunted certaine immunities and priuiledges to Clergie men as to free them frō personall seruice as to goe to warre to watch to ward and such like and from base and servile workes as to digge to plowe to cart as also from extraordinarie taxes and burthens yet they are not for all this discharged of their ciuill obedience these freedomes were giuen them that they might better attend vpon their Ecclesiasticall function not to the preiudice of the secular power 4. and although Princes should wholly exempt the Clergie from the Civill power the question is not what they haue done but what they may do for Princes haue not power vt rescindant leges Dei to cut off the lawes of God which do subiect all soules vnto the higher powes Mart. neither can Princes free any from the naturall and diuine bond to the which they are obliged as to exempt the child from the obedience of the father and the wife from her husband and so consequently the subiect from the Prince the seruant from the Master 5. adde hereunto that some of these priviledges which are thus vrged are conficta forged some malis artibus extenta extented by cunning Gualter 3. Obiect It is not fit that the sheepe should iudge the sheepeheard Princes are as sheepe vnto their ecclesiasticall Pastors therefore they ought not to iudge them Contra. 1. Princes are not to iudge them concerning their doctrine and the word of God in respect whereof they are fed and feede not but in all other ciuill things the Magistrate is as a Pastor and sheepehead himselfe and therefore in these things he hath a command ouer ecclesiasticall persons 4. Obiect Ministers are the seruants of the most high God and chiefe king of the world therefore it is not fit that a terrene gouernour should iudge them Contra. The Prince also is the seruant of God and is in Gods place in earth to iudge other seruants of God like as a
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
c. for if Origens sense onely should be receiued it would be presupposed that first there must be patience and then God is induced by their patience to dwell with them 2. Here the Apostle doth attribute the same effects vnto God patience and consolation which before he gaue vnto the Scriptures but in a diuers manner for God is in deede the author of them sed verbo vt instrumento vtitur but he vseth the word as his instrument to worke them as Theophylact saith Deum cum sacris Scripturis vna largiri c. that God together with and by the Scriptures doth giue patience and consolation c. But God is the author and giuer of patience Philip. 1.29 To you it is giuen for Christ not onely to beleeue c. but also to suffer and of consolation 2. Cor. 4. which comforteth vs in all our tribulations 3. And S. Paul hauing shewed before the vse of the Scripture now thereunto ioyneth praier thereby signifying cum Scripturis nobis opus esse precibus that together with the Scriptures we had neede of praier that God would assist vs Oecumen for if in other things a man can doe nothing without Gods assistante much lesse can he profit by the reading of Scripture without Gods direction Origen whom Haymo followeth observeth that this was more then ordinarie prayer Paul after the maner of the Prophets and Patriarks whose blessings vpon their children are repeated in the Scripture benedictiones tribuit Romanis doth giue this benediction to the Romanes 4. S. Paul wisheth that they be of one minde among themselues where he toucheth all the causes of this concord the author and efficient cause God the materiall to be like minded the formall according to Christ the finall cause in the next verse that they may withone voice praise God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere to thinke the same thing 1. which some referre onely to the affection that euerie one idipsum de altero sentiat doe thinke the same thing of an other Theoph. vt sit idem sensus quod est charitatis that there be the same sense and opinion which is the part of charitie Pellican so also Beza that ye be mutually affected with one minde and Tolet giueth this reason because it is added one toward an other which sheweth it must be referred rather to the affection then vnderstanding 2. Chrysostome applyeth it to the care which one should haue of an others good vt quod pro se quisque curat c. that what euerie one is carefull of for himselfe he should therein take care for an other 3. Lyranus giueth this sense mecum desiderantes c. that yee should be like minded vnto me in wishing one an others profit 4. Pareus vnderstandeth consensum in fide a mutuall consent in faith that they be of one iudgement and opinion concerning the vse of indifferent things and other matters in question 5. But I rather with Haymo referre it both to the consenting in iudgement and concord in affection vt vnum sentiatis de fide spe charitate that they be of one sense and iudgement concerning faith hope and charitie 5. But the Apostle seemeth to wish a thing impossible that there should be such a generall consent in iudgement seeing that all men haue not the same gifts and S. Paul saith there must be heresies 1. Cor. 11.19 Ans. 1. Though God suffer heresies to be which are raised by Satans malice against the truth yet among the true members of the Church there may and ought to be one iudgement in the truth 2. and though some difference in matters indifferent may be found in the true Church of Christ yet this letteth not but that in the chiefe articles of faith and in fundamentall points there should be an agreement and consent 6. The Apostle adding according to Iesus Christ sheweth a difference of concord alia quaedam dilectio est there is an other kind of loue then in Christ and Origen well saith posset fieri vt in malitia aliqui vnanimiter consentirent vnum saperent in peius it may be that some in malice may consent with one mind and be of one iudgement to the worse c. 12. Quest. Of the end of concord which is to glorifie God the father of our Lord Iesus 1. The ende of our concord is to glorifie God and this concord consisteth both of the consent in heart and minde and in the agreement in outward profession which the Apostle here ioyneth together that with one minde and one mouth ye may glorifie God as S. Paul putteth them together Rom. 10.10 with the heart man beleeueth vnto righteousnes and with the mouth he confesseth to saluation 2. He saith not vt cantu boatu in templis glorificetis Deum that you glorifie God with roaring and singing in Churches as they doe in Poperie for there is a consent onely of voice without any agreement in heart Pellican 3. And seeing God is onely glorified where there is concord it sheweth that by discord Gods glorie is hindred both in themselues because their praiers vnto God want their due effect and in others which by their dissentions take occasion to blaspheme and speake euill of God 4. The Apostle addeth God and the father of our Lord Iesus Christ c. 1. He is the father of Christ both as he is God in his eternall generation and as man in his generation in time as he was borne of the virgin Marie but he is Christs God onely as he is man Haymo 2. this clause is added by way of limitation to distinguish the true God from the false gods of the heathen and by way of explanation that they must worship one God not as in the old Testament when as the doctrine of the Trinitie was not yet manifested but now as the father of Christ so they must glorifie one God not according to the prescript rule of the law but after the rule of the Gospel Tolet. 3. and hereby we are giuen to vnderstand that God can not otherwise be glorified then as the father of Iesus Christ for without him nothing is acceptable vnto God 13. Quest. Of the meaning of the 7. v. Receiue ye one an other as Christ receiued vs c. 1. By receiuing the Apostle vnderstandeth bearing helping one an other iudging charitably one of an other both the strong not to despise the weake nor the weake to iudge or thinke hardly of the strong 2. As Christ c. This note of similitude as sheweth not an equalitie in like degree but the qualitie of the thing that it be done in truth and sinceritie as Ioh. 17. Christ saith that they may be one as we are one c. there may be a likenes in the qualitie and manner though a difference remaine in the proportion and degree and therefore Socinus cavill is soone answered that Christ did not satisfie for vs by his death because we are here willed to receiue one
thought good to crowne him with the glorie of martyrdome But about this matter beeing no point of faith it is needlesse to contend much 31. Quest. Of the meaning of the 24. verse v. 24. When I shall take my iourney The Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some translate quandocunque whensoeuer as Origens and Chrysostomes translator and the Greeke Scholiast the Ecclesiasticall expositor si quando if at any time Pareus quod si but if Erasmus vt si that if in all these readings S. Paul should speake vncertenly and doubtfully of his comming into Spaine the Latin interpreter readeth cum when so Beza quando when and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. Cor. 11.34 Other things will I set in order when I come Into Spaine 1. Erasmus thinketh that the Grecians following S. Paul fraudant Hispaniam prima syllaba doe curtall the first syllable calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Hispania but other nations beside so vse to call it as the Germanes Spanica the Italians Spagnia and so in English we call it Spaine 2. The reason why he purposeth to goe into Spaine 1. Gorrhan thinketh to be this because it was tributarie to the Romans 1. Machab. 8.3 and therefore it would be acceptable to them Tolet. 2. Ambrose quia pseudapostolos praeoccupare festinat he would make hast to forestall the false-apostles that euery where attempted to creepe in 3. but Lyranus better toucheth the cause that as S. Paul had preached in the East ita desiderabat hoc facere in occidente so he desireth to doe the like in the West where Spaine was nihil adhuc in Hispanos collatum est and it should seeme that nothing yet had bin bestowed vpon the Spanyards Mart. the gospel had not yet bin preached vnto thē I will come to you c. 1. Lyranus thinketh that S. Paul had such an earnest desire to see Rome quia erat civitas capitanca because it was the captaine or chiefe citie of the whole world 2. but the reason was because of the report of their great faith published ouer the world that he might be mutually comforted with them Rom. 1.12 3. and he tooke this to be a fit occasion to visit them when he went into Spaine for that his iourney could not be conveniently vndertaken by land for then he was to goe a great circuit about thorough Dalmatia Hungaria Germanie France but the speediest and nearest passage was by sea and so he might visit Rome by the way I trust he is not sure but hopeth well thus he writeth for two reasons 1. in respect of the diuine prouidence which ordereth and directeth all things because all times are in Gods hand ex me nihil possum I can doe nothing of my selfe 2. and the other reason was in respect of the second causes because he knew not how his navigation should fall out whether he might be carried by a streight cut by the Ionian and African Sea directly vnto Gades in Spaine or to strike vp fetching a bought or compasse by the Sicilian and Tyrrhene Sea to Rome To see you in my iourney c. 1. He saith he will see them in the way ne istud eos inflaret least this might puffe them vp that he had expressed his great desire to see them observa quomodo illos constringat obserue how he doth hold them in saying when I goe into Spaine so he both is willing to shew his loue and desire vnto them as also to stay them ne nimium glorientur that they glorie not therein too much Chrysost. 2. Origen further noteth least that the Romanes might thinke that he would see them onely in transitu as he passed by intending his iourney to an other place and visiting them onely by the way he addeth after I haue beene somewhat filled with you that vntill such time as they were mutually filled and satisfied one with an other he intended not to leaue them 3. Lyranus thinketh that Paul intended not to stay long in Rome but to visit them in the way because Peter with his disciples was at this time in Rome sic non erat eius praedicatio ibitam necessaria c. and so his preaching should not be there so necessarie as in Spaine But Peter was not at this time in Rome for then it is not like that S. Paul would haue left him out in his salutation c. 16. 4. Haymo obserueth following Origen that S. Paul moderatius praesentiam suam pollicitus doth more sparingly promise his presence because we doe with greater desire receiue those things quae cito metuimus auferenda which we are afraid will be soone taken from vs and we vse to neglect such things quae nos diutius retenturos credimus which we hope to hold longer And to be brought in my way thitherward by you c. 1. Chrysostome noteth that hereby the Apostle excuseth his former speach that he intended onely to see them in his passage for they should be his witnesses that not by any contempt or neglect of them sed ipse necessitate tractus transcurram but that beeing so drawne by necessitie I passe thorough 2. S. Paul requesteth this of them as the fittest guides for him in his iourney for the Romanes were well knowne in those cities and places by the which he should passe into Spaine as beeing Lords of that countrey Lyran. sic aditus facilior pateret and so a better way should be made for his preaching Martyr 3. And hereby the Apostle signifieth quantum sibi de illis promittat how much he doth promise himselfe of them to insinuate himselfe the better into their loue for the more trust one seeth to be reposed in him the more he taketh himselfe to be bound Calvin 4. he desireth not to be lead by them in any pompous manner but that they by the way might receiue some profit by S. Pauls companie and thereby the better edifie themselues and others at their returne Par. 5. neither doth the Apostle herein seeme to arrogate any thing to himselfe in requiring this dutie seeing he brought vnto them omnium spiritualium honorum fructum the fruit of all spirituall good things and this might be easily performed by them and that to their singular profit After I haue beene in part filled with you 1. parentis hoc potius est quà m praeceptoris this indulgent affection is of a father rather then a teacher Oecumen 2. to be filled in part some vnderstand ex parte vestri in that part of you which was at variance but is now reconciled Hugo some referre it to the time ex parte temporis a little time glosse interlin Chrysostome thinketh it is so said because he could neuer be fully satisfied with their companie but it signifieth no more then aliquantulum to be somewhat filled according to the shortnes of the time of his aboad as it is taken before v. 15. Par. 3. and thus morationem suam in ipsorum arbitrio