his life whereby he merited the imputation of his righteousnesse for the merite of Christs passion depended vpon the holines and worthines of his person which was manifested in his life 2. There are two partes of our iustification remission of our sinnes and the making of vnrighteous the one was the proper worke of Christs death that paied the ransome due vnto our sinnes the other of his perfect holines and righteousnesse which was manifested in his rising from the dead and therefore the Apostle ioyneth them both together Rom. 4.28 Who was deliuered to death for our sinnes and is risen againe for our iustification see further of this matter Controv. 20. in c. 4. Controv. 26. Against the Philosophers who placed righteousnesse in their owne workes The heathen Philosophers and wise men were vtterly ignorant of this making of men righteous by an others obedience for they held them onely to be righteous which by continuall exercise and practise of vertue attained vnto an habite of well doing which they ascribed onely to their owne industrie and endeuour Contra. These wise heathen in many things bewrayed their grosse and palpable ignorance 1. they knew not what remission of sinnes was neither how sinne entred into the world or how it was taken away they thought that by their well doing onely afterward the former memorie of their sinnes was worne out whereas it is in God onely to blot out the remembrance of sinne 2. they ascribed their vertues such as they were to their owne free-will and endeuour whereas Christian religion teacheth vs that God is the author of all good things and that man of himselfe is not able to thinke or conceiue a good thought 3. they erred in seeking to be made righteous and iust by their owne workes which beeing imperfect and diuerse waies blemished are not able to iustifie vs before God who is absolutely perfect true it is that euery Christian must endeuour to liue well and aduance his faith with fruitfull workes but it is Christs perfect obedience and not our owne which is imperfect that maketh vs truly righteous before God Controv. 27. Against the Manichees and Pelagians the one giuing too much the other too little to the law v. 30. The law entred that the offence should abound c. the Manichees vrge these and such like places against the law as though it were euill not distinguishing betweene the proper effects of the law which it worketh of it selfe as the Prophet Dauid expresseth them Psal. 19. It conuerteth the soule giueth wisedome to the simple giueth light to the eyes c. and the effects of the law which it worketh by reason of the weaknesse of man as it serueth to reueale the knowledge of sinne and to make it more abound But the Apostle himselfe that here thus testifieth of the law confesseth that in it selfe the law is holy Rom. 7.12 for although we are not able to performe that which the law commandeth yet the things are holy iust and good which the law requireth and the desire of the godly longeth after them As the Manichees detracted from the law so the Pelagians ascribed too much vnto it for they held that the law was sufficient to saluation and that if a man did once vnderstand what was to be done by the strength of nature he could doe it the law then serued to reueale vnto them the will of God and there owne strength sufficed in their opinion to performe it They beeing further vrged that the grace of God was necessarie did in words acknowledge it but by grace they vnderstood first the nature of man which was first giuen him of God then the doctrine onely and knowledge of the law The Popish schoolemen differed not much from this opinion who hled that a man by the strength of nature may keepe the precepts of the law quoad substantiam operis in respect of the substance of the worke but not quoad intentionem praecipientis according to the intention of the lawegiuer But it is euident out of the Scripture that no not the regenerate much lesse naturall men are able to keepe the commandements of God perfitly as S. Paul sheweth by his owne example Rom. 7. And if it were as the Pelagians held that the lawe were sufficient to saluation then Christ died in vaine Controv. 28. Of the assurance of saluation v. 21. Grace might raigne by righteousnesse vnto eternall life c. Hence it is euident that life is a consequent of righteousnesse as death is of sinne and that the faithfull are as sure to obtaine life if they haue righteousnesse as Adam and Adams children were sure to die after they haue sinned So Chrysostome vpon this place collecteth well Noli itaque cum iustitiam habeas de vita dubitare vitam enim excellit iustitia mater quippe illius est do not therefore doubt of life and saluation if thou haue iustice for iustice excelleth life beeing the mother thereof This is contrarie to the erroneous and vncomfortable doctrine of the moderne Papists that it is presumption for any man to be assured of his saluation see further hereof elswhere Synops. Centur. 4. err 25. Controv. 29 Of the diuerse kinds of grace against the Romanists v. 21. So might grace also raigne c. The Popish Schoolemen haue certaine distinctions of grace which either are not at all to be admitted or else they must be first qualified before they can be receiued 1. Of the first kind is that distinction of grace that there is gratia gratis data gratia gratum faciens grace freely giuen and grace that maketh vs acceptable vnto God two exceptions may be taken hereunto 1. there is no grace but is freely giuē otherwise it were not of grace that is of fauour but they in making one kind of grace onely that is freely giuen they insinuate that there are other graces which are not freely giuen 2. the grace which maketh vs acceptable to God they hold to be a grace or habite infused for the which we are accepted wherein they erre in ascribing that to a created or infused grace which is onely the worke of the free grace and fauour of God toward vs this word grace is either taken actively for the loue grace and fauour of God or passiuely for those seuerall gifts and graces which are wrought in vs by the fauour of God the first grace is as the cause the other graces are the effects the first is without vs the other within vs the first is the originall grace in God the other are created graces Now we hold that we are made acceptable vnto God onely by the first grace of God toward vs which is grounded in Christ the Romanists ascribe our acceptance with God to the other see further hereof Synops. Centur. 4. err 27. 2. Of the other sort is the distinction of grace operans cooperans working and working together as the working grace is that which alone changeth the will and maketh it willing
endebted to the diuine iustice quod siue exigatur siue donetur nulla est iniquitas which though it be exacted or pardoned there is no iniquitie ad Simplic lib. 1. qu. 2. In this assertion there is no inconueniencie to say that God beholding and foreseeing all men by the voluntarie transgression of Adam in the state of corruption did of his free mercy elect some to be saued in Christ the others he left in their corruption and so for their sinnes decreed thē to damnation for here can be no imputation of iniustice at all for it is free where one hath diuerse debters to remit the debt vnto one and to exact it of another So then if the reason be demanded why some are reiected of God it may be answeared that mans voluntarie transgression bringing all his posteririe into bondage beeing foreseene of God is a sufficent cause of their reiection but if it be further demaunded why God out of this masse of corruption hath elected some and not others there no other reason can be giuen but the good pleasure of God Ephes. 1.5 so that the absolute decree of reprobation is grounded vpon the foresight of mans corruption but of the comparatiue as why one is reiected and left and not an other no reason can be rendred but Gods gracious and free purpose Against this opinion of Augustine there are two principall obiections 1. Pererius disput 12. thus obiecteth the Angels had no originall sinne they were all created in the state of grace and yet some of them were elected some reprobate therefore sinne is not the cause of reprobation Ans. 1. As the Angels were created in the state of grace so also was Adam in Paradise and as Adam fell by voluntarie transgression and so enthralled his posteritie so did the Angels that fell abuse the gift of freewill and so for their pride were iustly condemned for euer so then the foresight of the apostasie of the reprobate Angels was the cause of their reiection and condemnation as the Apostle saith Iud. 6. The Angels which kept not their first estate he hath reserued in euerlasting chaines as man then hath originall sinne out of the which proceed actuall sinnes which are the ground and cause of reprobation and condemnation so the Apostate Angels for their sinne of pride were reiected onely here is the difference that the Angels fell irrecouerable falling by their owne pride beeing not seduced but man falling by the sedition and tentation of the deuill hath a redeemer in Gods mercie prouided for him 2. Pareus thus obiecteth the foresight of originall corruption is generall and common to all mankind therefore it cannot be the cause of the reprobation of some onely dub 8. argum 4. so also Vrsinus catech 3. p. 357. Ans. Not simply the foresight of originall corruption which all are subiect vnto but it beeing considered together with Gods decree because he purposed to deliuer some and not others is the cause of reprobation 3. Some doe wholly referre the decree of reprobation and election onely to the will and purpose of God and thinke that no other cause can be rendred why God hath elected some and condemned others but the absolute will pleasure and purpose of God their reasons are these 1. As God loued Iacob before he had done any good so he hated Esau without any respect vnto the euill which he did Rom. 9.11 2. The Apostle also saith v. 18. That God hath mercie on whom he will and whom he will be hardeneth Gods will is the cause of both 3. And God is compared to the potter that as he hath power ouer the clay to make thereout vessels of honour or dishonour as he thinketh good so much more the Lord may out of the same masse make some vessels of mercie some of euerlasting shame 4. Our Blessed Sauiour maketh this the reason why God had hid the misterie of saluation from the wise men and reuealed it to babes because O Father thy good pleasure was such Matth. 11.25 Ans. 1. Why God loued not Esau as well as Iacob the cause was onely the gracious purpose of God and hereof neither the good workes of the one nor the euill workes of the other were the cause yet both of them beeing considered in their originall corruption as it was Gods mercie to deliuer the one so it was no iniustice to leaue the other 2. here the hatred of God is taken onely for the not conferring of his grace and loue which God freely bestowed without respect vnto workes but that hatred which is an ordaining of men vnto euerlasting punishment is not without respect vnto their sinnes 2. Mercie presupposeth miserie and hardening a corrupt inclination in the heart before for the which it is hardened here then mans miserable estate is insinuated out of the which some by Gods mercie are deliuered 3. By that similitude the Apostle sheweth what God may doe by his absolute power not what he doth he dealeth not with men as the potter with the clay though he might that is stricto absoluto iure by his strict and absolute right but aequissimis rationibus vpon most equall and iust conditions he might doe as the potter doth but yet he taketh not that rigorous and strict course 4. It is indeed Gods good pleasure to reueale the secrets of his will to whom he pleaseth and to hide them from whom he will because he is not bound vnto any he may doe with his owne as he please and bestow his graces freely but if he should keepe them from all none had cause to complaine seeing their naturall blindnes and corruption was brought vpon them by the voluntarie corruption of Adam and though it was Gods gracious favour to reueale vnto some his will yet the rest were hardened and blinded iustly through their owne wilfulnesse and obstinacie against the truth And further against this opinion of the absolute decree of reprobation without any respect vnto the sinnes of men originall and actuall these two strong obiections are made first there would be an imputation of iniustice vpon God if he should decree any to be condemned but for sinne for like as none are indeed in time condemned but for sin as the Apostle saith Ephes. 5.6 For such things commeth the wrath of God vpon the children of disobedience c. so the decree of damnation before all time must be vpon the foresight of sinne Secondly whereas God in Scripture is set forth to be exceeding aboundant in mercie as Psal. 25.10 All the waies of the Lord are mercie and truth and Psal. 144.9 His mercies are ouer or aboue all his workes and Iames 2.13 mercie reioyceth against iudgement Now the Lord should be accused of seueritie and inclemencie and farre more readie and prompt vnto iustice then mercie if he out of his owne will should decree more to be condemned then to be saued these obiections the former position of the absolute decree of damnation beeing maintained cannot possibly
is subsequens gratia subsequent or following grace whereby the Lord assisteth those which are called as Augustine saith gratia praevenit vt velimus subsequiâ—â—â—â— frustrà velimus grace preuenteth vs that we may be willing and it followeth vs that our will be not in vaine 3. the cause of the grace of God is his owne mercie the Apostle saith here v. 35. who hath giuen vnto him first the internall motiue is the free loue of God the externall impulsiue and moouing cause is the merit of Christ. 4. the effects of the grace and fauour of God are either externall as election predestination or such as are brought forth in time as vocation iustification sanctificatioÌ„ 5. the graces in the second sense which are the gifts of the spirit are either salutis the graces belonging to saluation as knowledge faith hope or they are vocationis such as appertaine vnto our vocation and calling which are either extraordinarie as were the miraculous and propheticall gifts which the Prophets and Apostles had or ordinarie as are the knowledge of arts the gift of vtterance and such like which now are attained vnto by diligent labour and industrie Doct. 5. Concerning good workes the qualitie and kinds thereof the causes and effects v. 6. But if of workes c. 1. The works of men are either naturall as to sleepe or ciuill as to buy to sell which are indifferent or they are morall which are either good or evill 2. the efficient cause of good works is first God moouing by his spirit then the will of man converted and prepared by grace the helping causes are instruction exhortation faithfull endeauour prayer 3. the matter of good works is the internall and externall act of the will and mind heart and bodie the forme is the consent and agreement with the lawe of God 4. the effects of good works are toward God our obedience which in Christ is pleasing and acceptable to him in our selues the fruits and testimonie of our faith toward our brethren their edification they are stirred vp by our good conuersation to glorifie God Doct. 6. We must compare the present state of the Church with the times past v. 5. Euen so now at this present time As S. Paul compared the estate of the Church then present with the times of Elias so we are taught to comfort our selues in the afflictions of the Church of God in these dayes with looking backe into the times past for God doth after the same manner gouerne his Church So Origen well obserueth sicut factum est sub Helsa c. as it was vnder Helias so it was in the comming of Christ and in S. Pauls time c. like as the small number of true professors was then no preiudice to the truth no more ought it to be now Doct. 7. Of the priviledge of the seede of the faithfull v. 16. If the first fruits be holy so is the whole lumpe like as the Iewes which were descended of Abraham were within the couenant and so vnto them belonged circumcision the signe of the couenant the paschal lambe the Temple and sacrifices vnto the which the seede of the Gentiles which were not of Abraham had no right so now the seede and ofspring of Christians are counted holy vnto them belongeth baptisme and other Sacraments and rites of Christian profession for they are an holy seede as the Apostle saith 1. Cor. 7.14 Els were your children vncleane but now are they holy Doct. 8. How the Church or a righteous man is resembled to a tree v. 16. If the roote be holy so are the branches c. 1. a iust man is resembled to a tree 1. propter pedis i. fidei immobilitatem for the stedfastnes of his foot that is his faith v. 20. thou standest by faith 2. propter stipitis i. spei erectionem c. for the erecting of the stalke or truncke which signifieth hope and therefore Iob saith 19.10 he hath remooued my hope like a tree 3. the roote is charitie Eph. 4. beeing rooted and grounded in loue 4. The branches are his vertues Hosh. 14.7 His branches shall spread and his beautie shall be as the olive tree 5. the bloomes and blossomes are his sweete manners 6. the leaues his gracious words 7. the fruit good workes 8. the shadowe of the tree is his mercie Hosh. 14.7 They that dwell vnder his shadowe shall returne Gorrhan Doct. 9. The old Testament and the newe one and the same in substance v. 18. Thou bearest not the roote but the roote thee c. There was then the same roote both of the Iewes and beleeuing Gentiles the same faith the same Mediator the same substance efficacie and force of the Sacraments though the externall rites and symboles were diuerse Martyr so S. Paul Ephes. 4. There is one bodie one spirit c. one Lord one faith c. Doct. 10. Of Gods omnipotencie v. 23. God is able to graffe them in againe The Apostle prooueth the returne and graffing in of the Iewes by the power of God though simply and generally this is no good argument God can doe it therefore it shall be yet here is a sufficient reason because there was no doubt of Gods will seeing the Iewes were his people of old otherwise Gods power is not limited to his will for he can doe more then he will it is contrariwise with man who willeth many things that he cannot effect and so his will is larger then his power Martyr Doct. 11. Christ prooued to be God by the remission of sinnes v. 27. This is my couenant when I shall take away their sinnes c. This sheweth Christ to be God who onely is able to forgiue sinnes men may remit the punishment that it be not inflicted but the guilt of sinne is onely purged by God the keyes are indeede committed to the Church in the preaching of the word but they are the instruments onely whereby God forgiueth sinnes the Ministers are onely the proclaymers of Gods will herein they cannot remit sinnes but onely ministerially as the instruments Doct. 12. Of the excellencie of the knowledge of God v. 33. O the depth of the riches of the wisedome and knowledge of God c. Gods knowledge is excellent 1. for the largenes of it in knowing all things 2. the perfection of it he knoweth all things perfitly 3. the manner he needeth no meanes of his knowledge but himselfe 4. the celeritie of it he knoweth all things in a moment 5. the certaintie of it it cannot be deceiued 6. the eternitie it was from the beginning 7. the efficacie it is the cause of all things 8. the secunditie of it all things are lightened by his knowledge 5. Places of controversie Controv. 1. That none which are elected can finally fall away v. 2. Whereas the Apostle saith God hath not cast away his people which he knewe before c. Hence it may be obiected thus God knewe his people before that is elected them vnto saluation but
men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominū on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
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
or euill the elder shall serue the younger least the purpose of God should remaine according to election which he supposeth to rise of some difference in the parties elected to this purpose Augustine lib. ad Simplician quest 2. But this parenthesis or interlaced sentence is â—â—tered by the Apostle affirmatively That the purpose of God might remaine c. it cannot therefore be drawne to a negatiue sense And indeede Augustine whether vpon this or some other reason otherwise expoundeth these words epist. 115. 2. But the best answear is that the proposition is not true for election in God presupposeth not a difference God may make election euen in things in themselues equall by the right of his Creatorship and make a difference as euidently appeareth in the creation of the world when all things were equall at the first in that indigested himpe and masse whereout the creatures were made and yet our of it were different creatures made some lightsome as the Sunne and starres some darke and obscure as the earth and earthly things And so the Lord in his decree of predestination made a difference in his election according to his good pleasure of things which differed not before And so there is a difference indeede in those which are elected from others sed non invenit Deus sed ponit ipse in hominibus differentiam but God findeth not any such difference in men but he maketh it Pet. Martyr the difference then dependeth not of the nature of the things but of the purpose and counsell of God 2. Arg. 1. S. Paul saith Ephes. 1.4 He hath elected vs in him that is in Christ but none are in Christ without faith that then which ioyneth vs to Christ is the cause of election 2. againe 2. Thess. 2.13 we are said to be chosen to saluation in faith 3. and Heb. 11.6 It is impossible to please God without faith the elect are pleasing to God therefore by faith they were accepted 4. and seeing faith is the instrumentall cause of saluation why not also of election Thus the Lutherans reason for the foresight of faith Contra. 1. Not euerie thing whereby we are ioyned vnto Christ is the cause of election but that whereby we were first giuen vnto Christ which is the absolute and free mercie of God who elected vs of his free grace and mercie and in Christ appointed to bring those whom he elected vnto eternall life And the Apostle doth expound himselfe what he meaneth by beeing elected in Christ that is he hath predestinate vs to be adopted thorough Christ faith then in Christ is not the cause of election but a meane subordinate to bring the elect vnto saluation 2. We are said to be chosen in faith not faith foreseene as the cause of election but in faith present as a meane vnto saluation 3. The same answear may serue to the third place obiected which must be vnderstood likewise de fide praesenti non praevisa of faith present not of faith foreseene for God thorough his mercie elected vs beeing yet his enemies his loue therefore was before any foresight of faith by his mercie he made vs acceptable vnto himselfe by the election of grace before he sawe any thing in vs. 4. It followeth not that euerie thing which is the cause of saluation should be the cause of election it is true in the generall cause which is the mercie of God which causeth as well the one as the other but not in the next and immediate causes as for example the father is the cause of his son and the son of the nephew and yet the son is not the cause of the father so election is the cause of faith and faith of saluation but it therefore followeth not that faith should be the cause of election And Hunnius that was at the first a great patrone of this cause in the ende argueth that faith in the mysterie of election was to be considered neither vt causam meritoriam as a meritorious or instrumentall cause sed vt partem illius ordinis c. but as a part of that order which God had appointed that is a meane vnto saluation Pareus dub 6. 3. Arg. If God simply should elect some and refuse others without foresight of their faith how is he not an accepter of persons Ans. The accepting of person is when against the rule of iustice a man of no good parts or qualites is preferred before him that is well qualified But there is no feare of this in Gods election for he findeth all alike in themselues none endued with any good gifts or qualities but as he giueth them therefore herein he is no accepter of persons in preferring one before an other all beeing alike Now on the contrarie side that the foresight of faith or any thing in man is not the cause of election but onely the good pleasure and will of God it may be thus further confirmed 1. The Apostle in saying not by workes but by him that calleth excludeth whatsoeuer in man for if either the foresight of faith or of any other thing and not onely of works should be the cause of election then it should not be onely in the caller as the Apostle here saith Mart. Pareus Tolet annot 19. 2. The effect of election is not the cause faith with the fruits thereof are the effects of election Ephes. 1.4 he hath chosen vs that we should be holy Pareus 3. The eternall decree of God is not founded in that which is temporarie the faith or good workes of men are but temporarie things and therefore they cannot be the ground and foundation of Gods eternall decree Faius 4. Faith is the worke of God Ioh. 6.29 therefore not the cause of his election so the same thing should be the cause of it selfe and so also be before it selfe Pareus 5. If election depended vpon the foresight of good workes then it would followe that we are iustified by workes for from election and predestination proceedeth our vocation and from vocation iustification and if election be out of the foresight of works then iustification also which followeth election by degrees Mart. 6. Lyranus addeth this reason further Deus non vult finem propter ea quae sunt ad finem God will not appoint the ende for those things which tend vnto the ende but rather these are for the ende now faith and works are but the way to the ende and therefore they cannot be the cause of the appointment of the end that is that men should attaine vnto euerlasting glorie Lyran. vpon this place 7. Tolet also annot 16. vrgeth this reason whereas the Apostle saith v. 14. is there iniquitie with God if he had meant that the difference in the decree of election ariseth out of the foresight of faith then the reason had beene apparent and there had beene no shew at all of any iniustice in God and so no place for this obiection at all See further of this question before c.
whereby Christ ruleth in our hearts by his spirit Par. via ad regnum the way vnto the kingdome Sa this kingdome of God is gratia qua Deo reconciliamur the grace whereby we are reconciled vnto God Tolet the meaning then is that this kingdome of grace consisteth not in these externall things as in meates and drinks God is not thereby worshipped neither doth the observation of such things make vs acceptable vnto God 1. Cor. 8.8 5. Augustine epist. 86. maketh mention of one Vibicus who by this text would prooue that Christians were to fast vpon the saturday which was the Iewes Sabbath because the kingdome of God is not meate and drinke but Augustine there answeareth then at other times as vpon the Lords day and when els we fast not non pertineamus ad regnum Dei belike we should not belong vnto the kingdome of God the Apostle then excludeth not the vse of meates and drinkes simply but the placing of religion in them 6. But it will be obiected is not a man bound to eate and drinke to sustaine nature for otherwise he should be guiltie of his owne death and is it not acceptable vnto God to fast from meates for the subiugation of the flesh how then doe not these things belong to the kingdome and seruice of God Answ. Meates and drinkes of themselues belong not to the kingdome of God which is spirituall but as they are referred and doe helpe toward the spirituall good as they may be an obiect of our patience in the want of them and of our temperance in vsing them soberly when they abound but then not the vse of the things themselues but our obedience to the ordinance of God in vsing them for our necessitie and refraining as occasion serueth doth commend vs vnto God 33. Quest. Of righteousnes peace and ioy in the holy Ghost 1. But righteousnes now the Apostle sheweth wherein the kingdom of God consisteth he reckoneth not vp all those spirituall things wherein the kingdome of God standeth but giueth instance in some for the rest Hyper. Here 1. Chrysostome by iustice or righteousnes vnderstandeth vita virtutis studio commendata a life studious of vertue 2. Haymo the iustice of the next life where one shall not hurt an other 3. some that particular iustice which is to giue euery man his owne Gorrh. Perer. 4. some the iustice obtained by the death of Christ and giuen vnto those which beleeue Piscator 5. but it both comprehendeth the iustice of faith and the fruits thereof in our regeneration Martyr Pare so Lyranus iustitiam per fidem formatam iustice formed by faith 2. Peace 1. Haymo vnderstandeth the perfect peace which the Elect shall haue with God and his Angels in the next world 2. Chrysostome pacificus convictus cum fratre peaceable liuing with our brethren 3. but beside the externall peace it signifieth the inward peace of conscience betweene God and vs which is a speciall fruit of iustification by faith Rom. 5.1 beeing iustified by faith we are at peace with God 3. And ioy 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei the vnspeakable ioy by the sight of God in the next life 2. some gaudium de fraterna pace the ioy that springeth of brotherly peace gloss ordinar 3. gaudium de bonis spiritus sancti ioy arising of the gifts of the spirit in receiuing them thankfully Hugo 4. some referre it to the manner how the workes of iustice should be done that is prompte chearefully readily Perer. numer 17. 5. But this ioy is taken generally for the spirituall ioy which the faithfull haue in God which ariseth partly of the expectation and hope of the reward to come and of the present feeling of Gods fauour in Christ in the remission of sinnes Mart. and this ioy maketh the faithfull to be ioyous in tribulation as the Apostle saith Iam. 1. Count at exceeding ioy when ye fall into diuers tentations this ioy proceedeth partly ex spe futuri praemiij out of the hope of the reward to come partly ex dilectione Dei out of the loue of God for that which one loueth he reioyceth and delighteth in Tolet. 4. The Apostle addeth in the holy Ghost 1. to shew the author and efficient cause of those graces which is the spirit of God as S. Paul saith Galat. 5.22 The fruit of the spirit is loue ioy peace Pareus 2. as also to shew a difference betweene ciuill and worldly ioy and spirituall for concerning worldly ioy our blessed Sauiour faith Woe vnto you that now laugh for ye shall waile and lament Luk. 6.25 but of the other ioy he saith Your ioy shall no man take from you 3. he sheweth also the forme and manner of these good things that they are spirituall not carnall as consisting in meate and drinke and such outward things Quest. 34. Of these words he which in these things serueth Christ is acceptable to God c. v. 18. 1. The vulgar Latine readeth he which serueth in this that is in the spirit as Origen and Ambrose interpret but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these things and so translateth the Syrian interpreter and so also the sense is better to shew that the kingdome of God consisteth in righteousnesse peace and ioy because they which are exercised in these things are pleasing vnto God and they which please God shall enter into his kingdome the like saying the Apostle hath 1. Tim. 4.8 bodily exercise profiteth little but godlines is profitable to all things c. 2. In these things that is in righteousnesse peace and ioy better then by these things as Beza Martyr Erasmus for he sheweth the manner how we serue Christ not the cause Pareus 3. Serveth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing so that we see that distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service not to be perpetuall the first whereof the Papists take for that adoration which is peculiar to God the other to be that which may be yeelded vnto Saints 4. Here is no place for merite for the Apostle speaketh not here of externall workes but of internall wrought in vs by the spirit and so Lyranus well interpreteth he that serveth interius in mente inwardly in his mind therefore that is but a corrupt glosse of Gorrhā he that pleaseth God meretur regnum aeternum meriteth eternall life for he pleaseth God not by his owne merite but because he serueth Christ as Origen well saith qui servit Christo in quo complacuit Deus placet Deo he which serueth Christ in whom God is well pleased pleaseth God 5. Is accepted of men 1. That is but a curious distinction which the ordinarie glosse hath he pleaseth God secundum gaudium in respect of his ioy for God loueth a cherefull giuer and is accepted of men in respect of iustice and peace but in all these rather he that serueth Christ is approoued
proceede from a louing minde Tolet. 2. I thanke my God 1. he saith my God not theirs to signifie that their faith was imperfect as Ambrose for in the words following he setteth forth an ample commendation of their faith 2. some thinke he so saith because he acknowledged this benefit that the Romanes beleeued to be as conferred vpon himselfe Tolet. 3. But the manner of the Saints is so to speake as Dauid doth often in the Psalmes ex privato sensu diuinae bonitatis of a priuate and more liuely sense and feeling which they haue of the goodnesse of God and in respect of some singular gifts which they haue receiued Marty so also Chrysostome id magno facit affectu he doth it with a great affection And so the Prophets and other holy men cum qui communis est omnium Deus sibt proprium facientes making the common God of all peculiar to themselues euen as the Lord did call himselfe the God of Abraham Isaac and Iacob tanquam seorsim illorum tantum esset as though he were seuerally their God onely 3. Thorough Iesus Christ. He offreth thanks throrough Christ 1. the meaning whereof is not as Ambrose to giue thanks for a benefit receiued by Christ. 2. but as Origen per Christum tanquam sacerdotem he offreth this sacrifice of thanks by Christ as the high Priest by whom all our oblations are acceptable vnto God for we must take the same way in giuing of thanks which the father doth in conferring graces that as he bestoweth his graces vpon vs in Christ so in him againe we should returne our thanks Aretius 4. For you all 1. not as in their stead as Dauid desired to die for Ionathan but because of them that they had receiued such an excellent gift of faith 2. the Apostle sui oblitus forgetteth himselfe and giueth thanks for the Church Pareus 3. he giueth thanks for them all incipientibus proficientibus perfectis for the beginners for them which profited and proceeded and for them which were perfect Gorrham Quest. 24. How the faith of the Romanes was published through the world 1. Origen by the whole world vnderstandeth the Angels in heauen which did reioyce for the conuersion of men in earth but this sauoureth of his accustomed curious speculations the like phrase the Apostle vseth of the Thessalonians 1. epist. 1.8 Your faith spread abroad in all quarters he meaneth then the world of men not of Angels 2. Hierome maketh this the sense because the same faith which the Romanes had receiued was preached by the Apostles in all the world but the Apostle here doth giue a speciall commendation of the faith of the Romanes 3. therefore here an hyperbole or rather a Synecdoche is to be admitted that many parts of the world are taken for all because the more knowne parts of the world were now subiect to the Romanes so S. Luke saith c. 2.1 There came a commandement from Augustus Caesar that all the world should be taxed Pareus And Chrysostome giueth this reason Rome was quasi in quodam orbis vertice collocata placed as in the toppe of the world whence it might be seene and discerned of all the earth Quest. 25. Of the singular faith of the Romanes 1. First their faith was commendable and famous for the worthinesse and excellencie thereof both for the soundnesse of doctrine which they had receiued as S. Paul testifieth c. 16.17 I beseech you obserue those which cause diuision and dissention among you contrary to the doctrine which ye haue learned and beside their knowledge was ioyned with goodnes and feruent loue as he againe saith c. 15.12 I am perswaded of you that ye are full of goodnes and filled with all knowledge and that yee are able to admonish one another 2. Againe they had many lets and impediments which made their faith the more famous 1. diuitijs delicijs corrupti erant they were corrupt with riches and other delicates and so were hindred from beleeuing 2. qui praedicabant erant piscatores they which preached the Gospell were fishermen and Iewes which nation was odious vnto the Gentiles 3. they taught to worship a man that was crucified 4. vitam exagebant austeriorem they exacted a more strict and austere kinde of life Chrysostome 5. vnto this may be added that the most grieuous persecution of the faith was at Rome and the Christians there were as vnder the paw of the lion and so in greatest danger yet notwithstanding all these lets and impediments they receiued the Christian saith 3. And further the Romane Church is commended in respect of the founders thereof and the planters of their faith which was first founded by S. Paul and then by Peter who both liued and preached there and there ended their life from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos Chrysostome therefore thus saith of Rome ob id maximè Romam praedico beatam c. I do chiefely for this count Rome happie because Peter and Paul did so loue it that they taught the faith of Christ there and finished their life among them hom vlt. in epist. ad Roman 4. But concerning the last commendation of the Romanes faith which Pererius produceth that the Church of Rome inviolatam intaminatam conservauit c. hath kept inviolably and pure the faith receiued from the Apostles that it is manifestly false shall afterward be shewed in the places of controuersie Quest. 29. Whether the Church of Rome were first founded by S. Peter 1. It is the receiued opinion of the Romanists that Peter was the first founder of the Romane faith for the proofe whereof they alleadge certaine authorities as of Eusebius who writeth that in the 2. yeare of Claudius Peter came to Rome and there confounded Simon Magus and preached the faith to the Romanes at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth Euseb. 2. histor Ecclesiast c. 13.14 likewise Chrysostome affirmeth the same that Peter preached at Rome first qui praedicabant erant piscatores they that preached were fishers ex Perer. Bellarmine to the same purpose also produceth Epiphanius Orosius Leo with others that the faith was first planted by Peter at Rome lib. 2. de Pontif. Rom. c. 1. 2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie Hierome and Eusebius say it was in the 2. yeare of Claudius But Beda in 15. c. Actor affirmeth it to haue beene in the 4. yeare of Claudius Onuphrius assigneth the 3. yeare of Claudius in Chronic. Damasus saith that he came to Rome in the beginning of Neroes Empire and sate there 25. yeares whereas Nero raigned but 14. yeares in all and he further affirmeth that Peters disputation and combate with Simon Magus was in the presence of Neto the Emperor which Eusebius reporteth to haue beene vnder Claudius 2. Chrysostome speaketh of the preaching of fishermen but not of the first
iudged in this that he beleeued not though for other things which he doth he shall not be iudged as it is said he that beleeueth shall not be iudged or condemned that is he shall not be iudged secundum hoc quod credit in that that he beleeueth yet in other things he shall be iudged 2. Such an one not beleeuing in Christ yet doing well though he haue not eternall life yet gloria operum poterit non perire by the glorie of his workes he may be kept from perishing to this purpose Origen lib. 2. in c. 2. ad Roman 2. Contra. 1. The first position of Origen that any thing done without faith can be acceptable to God is contrarie to the Scripture Heb. 11.6 Without faith it is impossible to please God neither doth that argument followe from the contrarie for one euill worke is sufficient to condemne a man but one good worke is not sufficient to obtaine reward for he that doth one good worke may haue many euill workes beside for the which he deserueth to be punished that other glosse of his of the iudging of beleeuers and the not iudging of vnbeleeuers is coÌ„futed by the words of our Sauiour Ioh. 5.24 he that beleeueth hath euerlasting life and shall not come into condemnation he is not freed then from iudgement onely in part because he beleeueth but simplie he shall neuer enter into condemnation for he which hath a liuely faith which is effectuall working by loue hath not onely a naked faith but is full of good workes and where he is wanting his imperfect obedience is supplied by the perfect obedience of Christ apprehended by faith 2. Neither doth the Scripture allowe any third place beside heauen and hell after this life that any not hauing eternall life should be preserued from perishing for they which are not counted among the sheepe at the right hand of Christ for whom the kingdome is prepared they belong vnto the goates at the left hand and shall goe into euerlasting fire prepared for the deuill and his Angels 3. This straight and inconuenience Origen is driuen vnto because he taketh these Iewes and Grecians to be vnbeleeuers whereas the Apostle vnderstandeth such among the Gentiles as beleeued in God and liued thereafter such were they which liued with Melchisedek Iob the Niniuites Cornelius as Chrysostome vpon this place sheweth whom Faius followeth 22. Quest. Of the diuerse acceptions of the word person v. 11. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either giuen vnto God or to creatures and the same either without life or to such as haue life as to man 1. It is attributed to God three wayes 1. the face of God signifieth his iudgement against sinners 1. Pet. 3.12 the face of God is against those which doe euill 2. it is taken for the spirituall presence of Christ 2. Cor. 2.10 I forgaue it for your sakes in the sight or face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ. 3. it is taken for the diuine hypostasis in the Trinitie as Christ is said to be the engraued forme of the person of his father Heb. 1.3 2. Things without life are said to haue a certaine face as Luke 12.56 the face of heauen 3. Properly this word face is giuen vnto man and it 1. either signifieth his countenance as Iesus is said to haue fallen vpon his face Matth. 26.39 2. or the bodilie presence as the Apostle saith he was kept from the Thessalonians concerning his face but not in heart 1. Thessal 2.17.3 or it is taken for some respect of the gifts of bodie minde or some externall condition as of honour riches or such like in this sense it is said of Christ Mark 12.14 thou carest not for the person of any and S. Iude saith of certaine false teachers that they haue mens persons in admiration for aduantage sake Iud. v. 16 and in this sense it is taken here Gryneus 4. The person then of man betokeneth some qualitie or condition in him for the which he is respected either naturall as the gifts of the minde sharpnes of wit memorie vnderstanding or of the bodie as strength come lines beutie or such as are attained vnto by labour and industrie as learning knowledge of arts wisdome or externall in worldly respects as if he be rich honourable of authoritie or such like 5. Further some respect of persons is necessarily ioyned with the cause as a fault in an aged man or minister or one that hath knowledge is greater then a slippe of a young man or one that is ignorant some respect of persons is diuided from the cause as whether he be rich or poore honourable or base and in this sense persons are not to be respected Martyr 23. Qu. How God is said not to accept the persons of men The Apostle hauing made mention of the equall condition of the Iewes and Gentiles both in punishment and reward addeth this as a reason because God is no accepter of persons in respect of their nation and kinred So S. Peter saith God is no accepter of persons 〈◊〉 in euery nation he that feareth God c. is accepted with him Act. 10.34 35 here the respecting of persons is vnderstood of the nation or countrey likewise S. Paul saith Gal. 3.28 that in Christ There is neither Iew nor Grecian bond nor free male nor female that is in Christ there is no respect of persons Deut. 16.19 Thou shalt not accept any person neither take any reward to preferre any for gifts or rewards beside the merit of his cause is to haue respect of persons God then accepteth no mans person he preferreth not any for his riches countrey honour strength or any other such qualitie but iudgeth euery man as his cause is and aâ— his works are But thus it will be obiected on the contrarie 1. Obiect Moses entreateth the Lord to spare his people for Abraham Isaak and â—â—kobs sake Exod. 32. herein then the Lord had respect of persons Ans. Some giue this answer that in temporall things such as was the forbearing to punish the people God may haue respect to persons but not in eternall Mart. But it may be better answered that God had not respect to the persons of these Patriarks but to his gracious promise which he had made vnto them as there Moses saith Remember Abraham c. to whome thou swarest by thy selfe c. 2. Obiect S. Paul would haue vs doe good to all but specially to the houshold 〈◊〉 faith Gal. 6.10 here the person is respected Ans. The person is not respected here but the cause for the faithfull are preferred in respect of their faith which is the cause why they haue the preheminence 3. Obiect But God doth elect some vnto saluation some are reiected whereas all by nature are the children of wrath and in the same common condition to giue then vnequall things as life or death to those which are in the same equall condition seemeth to be done with respect of persons Ans. 1.
Some giue this solution that there is no acception of persons in donis gratuitis in gifts of gratuitie and freely bestowed as election vocation are of the free gift of God he calleth and electeth whome he will but a person may be accepted in the distribution of that which doth of right appertaine vnto one and so the Lord accepteth no ma◠person but rewardeth euery one according to his worke Peter disput 6. numer 42. 2. Beza thus answereth that in the decree of election there can be no acception of persons when God electeth some before they haue any beeing and so are yet no person at all 3. But this answer is more full and sufficient there are three things to be considered in the accepting of persons 1. when some externall condition is respected beside the merit of the cause 2. and this is done contrarie to the law of equitie 3. and not without iniur◠done vnto an other when of partiall affection that is taken from one which is his right and adiudged to an other But none of these are seene in Gods election 1. he respecteth not any condition or qualitie in them which are elected but he maketh choice of them of his owne good pleasure 2. he is not tied to any law and so transgresseth no law 3. he doth not wrong vnto any in exempting some from destruction which in the rigour of his iustice is due vnto all like as Augustine putteth the case of two debters if the Creditour doe forgiue his debt vnto one and exact it of an other he doth no wrong it is free for him to doe what he will with his owne Matt. 20.15 Pareus Faius so as Augustine well determineth ibi acceptio personarum recte dicitur vbi ille qui iudicat relinquens causae meritum c. there acception of persons is rightly saide to be when he that iudgeth leauing the merit of the cause doth finde somewhat in the person for the which he giueth sentence with one against an other c. lib. 2. ad 2. epist. Pelagian c. 7. But to doth not God for he findeth no difference in the persons but all beeing in the same cause of damnation he of his owne free will forgiueth his debt vnto some and requireth it of others 4. Obiect But it is an accepting of persons as well cum aequalibus in aequalia tribnuntur c. when vnequall things are giuen to those which are equall in cause as when all are guiltie and yet one is saued an other condemned as when the persons are vnequall as the innocent condenmed and the guiltie freed God seemeth in the first kind to haue respect vnto persons freeing some from condemnation which belongeth in the rioour of Gods iustice to all Answ. 1. It is not simply an accepting of persons to giue vnequally where the cause is equall but when this is done with respect vnto some qualitie in the person as because he is rich or honourable or such like and the other is not But God doth not so he electeth some before other not for any respect to their persons but of his meere grace and fauour 2. betweene the decree of Gods election and the execution thereof there commeth the faith and pietie of the elect which maketh a manifest difference betweene them and the reprobate which freeth God from all partialitie who iudgeth men according to the qualitie of their workes See more afterward 3. addition to the places of doctrine 24. Quest. Of the meaning of these words v. 12. As many as haue sinned without the law shall perish without the law 1. Ambrose exposition here seemeth somewhat strange who vnderstandeth this not of the law of nature but of the law of Moses to the which the Gentiles were bound to giue assent and therefore duplici nomine sunt rei they are guiltie two waies because they did not giue assent vnto the law giuen by Moses nor receiued Christ c. Pererius refelleth this interpretation because the law of Moses did onely bind the Hebrewes neither were any of the Prophets commanded to publish the law of Moses to the Gentiles as afterward the Apostles were commanded to preach it to the Gentiles But Tolet somewhat qualifieth and excuseth Ambrose making this his meaning that he speaketh onely of the Gentiles who liued after the publishing and preaching of the Gospel who then were bound to beleeue and to receiue the writings of Moses and the Prophets which prophesied of Christ yet in this sense he thinketh that Ambrose expresseth not the Apostles full meaning who speaketh generally of the Gentiles both before and at the comming of Christ. 2. Chrysostome whome Anselme followeth doth interpret this to be iudged without a law levius puniri to be more easily punished for the Gentile hauing not the law as the Iew had is thereby somewhat excused But the Apostles purpose is not to shew any inequalitie of punishment betweene the Iew and Gentile but onely howsoeuer they are vnequall in knowledge yet because they are equall in sinne they shall both indifferently be punished 3. Some contrariwise doe make the case of the Gentiles more grieuous they shall perish without the law meaning the written law but the Iewes shall be iudged onely that is not punished eternally but for a time who afterward shall be saued this opinion is imputed to Origen hom 3. in Levit. and he insinuateth as much in his commentarie vpon this place Augustine reselleth this opinion concion 25. in Psal. 118. And it is euidently confuted by the saying of our Sauiour Matth. 11. that it shall be more easie for the Sodomites in the day of iudgement then for the vnbeleeuing Iewes Perer and they that haue done euill whether Iew or Gentile shall goe into euerlasting fire Matth. 25.46 Here then iudgement is taken for condemnation as it is vsuall in the Scripture as Ioh. 5.29 They that haue done euill shall come forth to the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of iudgement that is condemnation Tolet. 4. Pererius here maketh mention of the like opinion of certaine of their Catholikes who by iudging here vnderstand certaine transitorie paines in purgatorie which such shall endure but they shall not finally perish because they hold the foundation namely faith in Christ But Pererius confuseth them because the Apostle speaketh of such Iewes as beleeued not in Christ and therefore did not hold the foundation 5. Gregorie hath this obseruation vpon those words he maketh two degrees of those which shall be saued in the day of iudgement and two likewise of them which shall be condemned first alij iudicantur regnant some shall be examined first for their life and afterwards enter into Gods kingdome such as repented them of their former sinnes and did good workes such Christ shall say vnto for I was hungrie and ye gaue me meate c. alij electorum non iudicantur reginant others of the elect should not be iudged at all but presently reigne with Christ such are they
vngodly L. it is not put interrogatiuely but passiuely in the originall 7 Doubtlesse one will scarce die for a righteous man but yet for a good man for one which is profitable to him Be. he readeth the sense not the words it may be one dare die 8 But God setteth out his loue toward vs seeing that while not seeing if that while S. we were yet sinners Christ died for vs. 9 Beeing iustified therefore by his blood much more shall we be saued thorough him from wrath 10 For if when we were enemies we were reconciled to God God was reconciled to vs S. by the death of his Sonne much more beeing reconciled we shall be saued liue S. by his life 11 And not onely so but we also reioyce in God thorough our Lord Iesus Christ by whome we haue obtained V. Be. receiued Gr. reconciliation atonement B.G. 12 Wherefore as by one man sinne entred into the world and death by sinne and so euen so B. death went ouer all men in whome namely Adam Be. not in as much as S.V.B. all men haue sinned 13 For vnto the time of the law was sinne in the world but sinne is not imputed while there is no law 14 But death raigned from Adam vnto Moses euen ouer them that sinned after the like manner after the similitude Gr. of the transgression of Adam which was the figure of him that was to come 15 But yet not as the offence so is also the gift for if by the offence of that one many be dead much more the grace of God and the gift by grace which is of one man by one man B.G. hath abounded vnto many 16 And not as that which entred by one which sinned not as the sinne of one S.L. for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinning or that sinned or as by one that sinned death entred V. for that followeth in the next verse so is the gift for the fault sinne B. not iudgement S.L.V. because of the words following to condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. came of one offence which must be supplied out of the next clause vnto condemnation but the gift is of many offences to iustification 17 For if by one offence Be. better then by the offence of one B.G.S.V.L. for so much is expressed in the words following death raigned thorough one much more shall they which receiue the abundance of grace that abundance of grace G. and of the gift of righteousnes raigne in life thorough one that is Iesus Christ 18 Likewise then as by one offence Be. not the offence of one cater see the former vers the fault came vpon all men to condemnation so by one iustification Be. not the iustification of one B.G. cum caeter for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the first place otherwise it should be put after as in the next verse the benefit redounded vnto all men to the iustification of life 19 For as by the disobedience of one many were made sinners so by the obedience of one many shall be made righteous 20 Moreouer the Law entred thereupon by the way V. in the meane time B. that the offence should encrease B. Be. abound V. G. but where sinne increased grace abounded much more 21 That as sinne had raigned vnto death in death V. S. L. so is the word in the originall is in but he meaneth vnto death as appeareth by the other opposite part vnto eternall death so might grace also raigne by righteousnes vnto eternall life thorough Iesus Christ our Lord. 2. The Argument Methode and Parts In this chapter the Apostle pursueth the former proposition wherewith he concluded the fourth chapter that Christ died for our sinnes and now he sheweth the manifold benefits which we haue by the death of Christ with an ample proofe and demonstration of the same So then this chapter is deuided into two parts the first containing a rehersall of the benefits which we haue by Christs death to v. 6. the second a proofe and demonstration thereof to the ende of the chapter 1. In the first part there is 1. set forth the foundation of all other benefits which we obtaine by Christ namely iustification by faith v. 1. 2. then the benefits and graces either internall which are these sowre peace of conscience bold accesse to Gods presence perseuerance hope of glorie v. 2. or externall which is constancie and reioycing in tribulation which is amplyfied both by the effects patience experience hope which is described by the effect it maketh vs not ashamed v. 5. and by the efficient cause thereof the loue of God shed in our hearts by the holy Ghost v. 5. 2. Then followeth the probation hereof which consisteth of two arguments the one taken from the state and condition of such as were reconciled by Christ they were enimies this argument is handled from v. 6. to 12. the other argument standeth vpon a comparison and collation betweene Adam and Christ the losse which we had by the one and the benefit which we are made partakers of by the other from v. 12 to the ende In the first argument there is 1. the proposition that Christ died for the vngodly v. 6. ◠the illustration thereof à dissimili by an vnlike comparison betweene man and God the first part is expressed v. 7. that a man will not die for an vnrighteous man and an enemie which is shewed by the contrarie because hardly for a righteous man will one die vnlesse he be also a friend much lesse for an vnrighteous man and an enemie the other part of the comparison followeth 1. shewing that Christ died both for vs beeing vnrighteous v. 8. and enemies also v. 10. 2. then he inferreth two conclusions 1. the certaintie of our saluation beeing now iustified and made friends v. 9.10 2. the ioy and consolation which springeth and ariseth hereof v. 11. The second argument consisting of a comparison betweene Adam and Christ is thus handled there is the proposition concerning Adam shewing wherein he was like wherein vnlike vnto Christ to v. 18. then the reddition or second part concerning Christ v. 18. to the ende First Adam is like in three things 1. in his person he was but one and yet the author of sinne to all 2. in the obiect his sinne was communicated to all though himselfe but one 3. in the effect and issue this sinne brought forth death all this is propounded v. 12. that sinne entred by one man into all the world then it is prooued by 3. arguments 1. by the office of the lawe which is not to bring in sinne but to impute sinne v. 13. therefore though sinne were not so much imputed before the lawe as after yet was it in the world before 2. by the effects death was in the world before the lawe and it raigned also vpon infants that had not sinned actually as Adam had done and therefore sinne much more which brought forth death v. 14. 3. Adam was
absolute glorie which God hath in himselfe as of that whereby he shall glorifie vs Pareus Quest. 4. How we are said to reioyce in tribulation v. 3. Neither that onely c. Origen referreth this clause to all the particulars before expressed as iustification by Christ peace with God and hauing accesse vnto him by Christ but it is better restrained vnto the former clause that we doe not onely reioyce because of the future hope of eternall glorie but euen in tribulation also Erasmus for it might haue beene obiected that the condition and state of the children of God is for the present time most miserable the Apostle then preuenteth this obiection shewing that the children of God are euen in their afflictions most happie 2. As before then he shewed the internall effects of iustification in the spirituall graces of the minde so here is declared what iustification worketh in vs euen in temporall and externall things which is seene in these three points 1. the faithfull reioyce in tribulation 2. why because tribulation bringeth forth patience 3. and this is not in vaine for hope maketh them not ashamed Gorrhan 3. Chrysostome here sheweth a difference betweene the striuing for a temporall and euerlasting crowne for there in the labour that is sustained there is no pleasure till they come to the reward but here non minus iucunditatis adferunt ipsa certamina c. the very striuing hath no lesse pleasure then the reward which we striue for 4. But here we must vnderstand not euery tribulation but such as are endured for Christs cause for the euill also doe suffer tribulation but they suffer worthily as euill doers and in such tribulations there is no ioy no comfort but in such as the faithfull doe suffer for righteousnesse sake such as the Apostle speaketh of Act. 14.22 That we must thorough many afflictions enter into the kingdome of God 5. This is contrarie to the iudgement of the world and of naturall reason for they hold afflictions to be nothing els but miserie and vnhappinesse and them miserable which doe suffer them But like as the eight sphere keepeth it course from the East to the West but the planets doe mooue from the West to the East holding a contrarie course so the godly and faithfull doe embrace that way which the wicked decline as euill and vnhappie Martyr 6. And the faithfull reioyce thus in tribulation not as though they were without feeling and were voide of affection as the Stoiks would haue their wise men but afflictions beeing euill in themselues are thorough the grace of God turned to the good of his seruants Mart. Chrysostome here saith that tribulations are res in seipsis bonae c. things good in themselues because they bring forth patience but this is rather ex accidente by an accident that things in themselues euill are by Gods grace turned to be profitable vnto the servants of God 7. Now in that the faithfull doe many times mourne and complaine in their afflictions this is not contrarie to the Apostle for there is in euerie man regenerate the spirituall and naturall man the one sheweth it selfe in the naturall feeling of crosses and afflictions but the other aboue nature by grace reioyceth in them Calvin Quest. 5. How S. Paul and S. Iames are reconciled together the one making patience the cause of triall or probation the other the effect S. Paul v. 4. saith that patience bringeth forth triall or probation which is commonly translated experience But S. Iames saith v. 1.3 that the trying of your faith bringeth forth patience so S. Paul maketh this probation the effect of patience S. Iames the cause 1. It cannot be said that they speake of two diuerse kinds of patience for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience is vsed in both places 2. Lyranus by probation vnderstandeth the purgation of sinnes for as the blot of sinne is taken away saith he by the contrition of the heart so the guilt of punishment by tribulation But the Scripture acknowledgeth no such purging of sinnes by affliction the purging of sinne is ascribed vnto Christ Heb. 1.3 Who by himselfe not by our afflictions but by his owne sufferings hath purged our sinne 3. There are then two kind of probations or rather this word probation is taken two wayes for either it signifieth the verie action it selfe whereby one is tried or prooued and so it is taken actiuely in respect of God who prooueth and trieth vs and so the triall and probation of our faith by affliction bringeth forth patience as the fruit and effect thereof and in this sense Iames taketh it or it signifieth the experience or triall which a man hath of himselfe by his affliction and so is the effect of patience and thus S. Paul vnderstandeth it And therefore the Apostles vse two diuerse words Iames hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken actiuely for the verie probation it selfe S. Paul vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken passiuely for that which is tried and found out by experience thus Calvin Pareuis dub 3. Tolet annot 4. Perer. disput 1. numer 5. 4. Faius further answeareth that both are true in the same sense that patience bringeth forth triall or experience and probation or triall againe maketh patience as health is the cause of deambulation and walking and walking is the cause againe of health the one is encreased by the other Quest. 6. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 1. Oecumenius maketh this as a reason why we reioyce in tribulation because the loue of God is in vs and men doe delight to suffer and endure for that which they loue But loue is here taken passiuely for the loue wherewith we are beloued of God not actiuely for that whereby we loue God as shall be shewed in the next question and the Apostle had yeelded a sufficient reason before of our reioycing in tribulation because tribulation worketh patience patience experience c. 2. Some doe make it a reason of the words immediately going before namely of the certaintie of our hope which maketh vs not ashamed seeing we enioy the things hoped for because we are assured by the spirit of God that we are beloued of God his loue is shed abroad that is manifested in our hearts by the spirit so Faius Tolet. 3. But it rather containeth a generall reason of all the precedent benefits and priuiledges mentioned before of our iustification by faith accesse and entrance vnto God hope of glorie reioycing in tribulation because the spirit beareth witnesse vnto our hearts that we are accepted and beloued of God in Christ Calvin Pareus Quest. 7. What kind of loue the Apostle speaketh of saying The loue of God is shed abroad c. 1. Some doe take this actiuely for the loue wherewith we loue God so Oecumenius Anselme and Stapleton antidot pag. 275. doth to the same
purpose alleadge Augustine who vnderstandeth here the loue non qua ipse nos diligit sed qua facit nos dilectores sui not wherewith God loueth vs but whereby he maketh vs louers of of him c. and he would prooue the same by the Apostles phrase absurdissime dicitur c. that is most absurdly said to be shed in our hearts quod extra nos est c. which is without vs onely in God Contra. 1. Against Oecumenius we set Chrysostome an other Greeke father who vnderstandeth the Apostle to speake of the loue of God toward vs dilectioni Dei rem omnem acceptam fert he ascribeth the whole matter vnto the loue of God 2. Augustine shall answear Augustine who elsewhere interpreteth this place of the loue of God toward vs as where he thus saith ipse spiritus sanctus dilectio est non enim habet homo vnde Deum diligâ—â— nisi ex Deo vnde Apostolus the holy spirit himselfe is this loue for man cannot tell how to loue God but from God whereupon the Apostle saith the loue of God is shed abroad c. 3. And in this verie place of Augustine he speaketh of such loue of God in vs whereby the Lord maketh vs loue him so that he includeth also the loue of God first toward vs whence issueth our loue toward him 4. And the loue of God in God toward vs may without absurditie at all be said to be shed abroad in our hearts as in true friendship the loue of a friend may be said to be shedde on him whom he loueth so Gods loue is shed forth in vs by the fruits and effects which it worketh in vs Pareus dub 4. 2. Some thinke that both the loue of God toward vs and our loue toward God are comprehensive in the Apostles speach as Origen vpon this place alloweth both so also Gorrhan and Pererius disputat 2. numer 9. who hereupon inferreth that there may be more literall senses then one of one place of Scripture Contra. One Scripture may haue one generall sense which may comprehend diuers particulars or it may haue one literall sense with diuers applications as typicall or tropologicall figuratiue or morall but it can not haue more then one literall sense or exposition specially one beeing different from the other not any scales included in it or inferred or diducted out of it for then the spirit in the Scripture should speake doubtfully and ambiguously like vnto the oracles of Apollo which were so deliuered as that they might be taken in a diuers yea a contrarie sense See further of this point Synops. Centur. 1. err 7. But that the loue wherewith man loueth God is not here at all vnderstood it shall appeare by diuers reasons here following 3. The best interpretation then is that the Apostle speaketh here of the loue of God wherewith we are beloued of him in Christ. 1. Beza vrgeth this reason because afterward v. 8. the Apostle speaketh of that loue God setteth forth his loue toward vs c. and in both places mention is made of the same loue of God the ground and foundation whereof is Christ that was giuen to die for vs. 2. Pareus insisteth vpon this reason the loue of God here spoken of is alleadged as the cause of our reioycing and of the steadfastnes of our hope but our loue of God beeing weake and imperfect can not be that cause 3. Peter Martyr and Pareus doe further presse the scope of the place the Apostle assumeth this as an argument of our hope because Christ was giuen to die for vs which proceeded not from the loue of vs toward God but from his loue toward vs. 4. Faius vrgeth the force of the Apostles phrase this loue is said to be shed abundantly in our hearts but our loue toward God is not such an abundant and surpassing loue it is a slender scant and weake loue he meaneth then the superabundant loue of God toward vs which as the Apostle saith Phil. 4.7 passeth all vnderstanding 5. I will adioyne also Tolets reason annot 5. in c. 5. the charitie and loue whereby we loue God is but one grace and vertue but the Apostle speaking of the shedding forth of this loue by the holy Ghost meaneth the effusion and powring out of all the graces which are wrought in vs by the spirit he meaneth then the loue of God toward vs from which fountaine issue faith all the graces and gifts of the spirit 6. Adde hereunto the consonant exposition of many of the Fathers as of Chrysostome cited before of Hierome who thus writeth quomodo Deus nos diligat ex hoc cognoscimus c. how God loueth vs we know by this that he hath not onely by the death of his Sonne forgiuen our sinnes but hath also giuen vs the holy Ghost c. Likewise Ambrose pignus charitatis Dei bohemus in nobis c. we haue the pledge of the loue of God by the holy spirit giuen vnto vs c. Theophylact also interpreteth de charitate Dei quam erga nos ostendit c. of the loue of God which he sheweth toward vs c. Likewise expound Theodoret Sedulius with others 8. Quest. Why the loue of God is said to be shed abroad in our hearts 1. Some doe giue this sense effusa est sicut oleum c. this loue is shed abroad like oyle 〈◊〉 cor occupando in possessing and occupying the whole heart according to that saying Matth. 22. Thou shalt loue the Lord thy God with all thy heart Gorrh. but the loue of 〈◊〉 is not here taken actively for that loue whereby we loue God as is shewed in the former question 2. Tolet thus expoundeth it abundantissime facti sunt amici Dei they are not sparingly but abundantly made the sonnes of God likewise the ordinarie glosse referreth it to the greatnes of Gods loue late nos diligit he doth loue vs largely that is greatly 3. Some referre it to the cleare manifestation of the loue of God in our hearts clare nobis manifeâ—â—ta sicut cum lux diffunditur c. the loue of God is clearely manifested to vs as when the â—ight is spread and dispersed abroad Gorrhan 4. But hereby rather is expressed the abundance of those graces which are powred vpon vs by the spirit so Chrysostome non moâ—ce nos honoravit c. he hath not sparingly honoured vs but he hath shed forth vpon vs his loue as the fountaine of all good things so also Oecumenius quia vbere datus est c. because the spirit is plentifully giuen vs and in the same sense the Prophet saith Ioel 2. I will powre out my spirit vpon all flesh Faius 9. Quest. Why it is added by the holy Ghost which is giuen vs. 1. The spirit of God is mentioned as the efficient cause of this worke the loue of God is said to be shed in our hearts by the holy Ghost because the spirit of God beareth witnes
to the second or next vnderworking cause as the Apostle saith of beneficence or liberalitie that it worketh or causeth thanksgiuing vnto God sometime the effect is ascribed by this word vnto the instrumentall cause as Rom. 4.15 the lawe is said to worke or cause wrath and our light and momentanie afflictions are said to cause or worke vnto vs an exceeding weight of glorie 2. Cor. 4.17 because they are meanes to withdrawe our mindes from earthly things and to stirre vp faith in vs So tribulation worketh patience not as the efficient cause but as the organe and instrument whereby the spirit worketh patience in vs it procureth patience not sicut causa effectum c. as the cause the effect as Caietan but eam exercendo augendo ostendendo in exercising encreasing and shewing forth our patience Gorrh to the same purpose Pererius exercendae patientiae materia occasio est tribulation is the matter and occasion of exercising our patience This then is to be vnderstood according to the phrase of Scripture which doth vse to pronounce that of the signe and instrument which is proper vnto the thing as when it speaketh of the Sacraments for of it selfe tribulation worketh not patience as is seene in the wicked who thereby are driuen to impatience and despaire here then is no place to prooue any merit in the afflictions of the faithfull Controv. 5. That we are not iustified by the inherent habite of charitie Whereas the Apostle saith v. 5. The loue of God is shed abroad in our hearts c. Pererius vnderstanding the Apostle to speake here of that loue and charitie which is infused as an habite into the minde whereby we loue God setteth downe here certaine positions concerning this inherent charitie 1. he affirmeth that this charitie is that iustice whereby we are formally made iust and righteous before God disput 2. numer 10. 2. this charitie whereby we are iustified he affirmeth esse donum omnium donerum maximum to be a gift farre exceeding all other gifts 3. this charitie re non distingui à gratia gratum faciente is not indeede distinguished from grace making vs acceptable vnto God 4. Against the opinion of Caietane Scotus Gabriel he holdeth that there is in those which are iustified the habite of charitie permanent and remaining when the act ceaseth whereby they are formally made iust before God otherwise they should not be helde to be iust before God in their sleepe or when they cease to worke disput 3. numer 17.18 Contra. Although all these questions are here impertinent because the Apostle treateth not here of the charitie or loue which is in man toward God but of Gods loue toward vs as hath beene shewed at large before quest 7. yet it shall not be amisse briefly to counterpoise these erroneous assertions with the contrarie true and sound positions 1. An inherent righteousnesse and infused charitie in the faithfull we denie not but not such as whereby we are formally made righteous and iustified before God both because all our righteousnesse is as a stayned cloth Esay 64. it is imperfect and weake and therefore not able to iustifie vs and for that the Scripture testifieth that it is the righteousnesse of Christ which is applyed by faith whereby we are iustified before God as the Apostle calleth it The righteousnesse of God thorough the faith of Christ Rom. 3.22 Philip 3.9 2. Charitie is not simply the greatest of all other gifts and so absolutely preferred before faith but onely wherein they are compared together namely in respect of the continuance because faith and hope shall cease when we enioy those things which are beleeued and hoped for but loue shall remaine still so Chrysostome expoundeth the Apostle 1. Cor. 13.13 Thus Hugo saith well that charitie is said to be the greatest quia non excidit because it falleth not away but otherwise faith is the greater in quantum est cognitio generans omnes alias virtutes as it is a knowledge and engendreth all other vertues 3. The Thomists are herein contrarie to the Iesuite who affirme that gratia gratum faciens grace which maketh vs acceptable to God is in respect of charitie as the soule is to the powers and faculties which proceede from it And so indeede the grace that maketh vs acceptable vnto God is the loue and fauour of God in Christ which is as the efficient cause of that other loue and charitie which is infused into vs and wrought in vs by the holy Ghost And that our loue of God maketh vs not first acceptable vnto him the Apostle euidently testifieth 1. Iob. 4.10 Herein is loue not that we loued him but that he loued vs we were first then accepted and beloued of God before we could loue him againe 4. We graunt that faith hope and charitie are habits of the minde infused by the spirit and permanent in the soule for as the wicked doe attaine vnto euill habites of vice and sinne so the faithfull haue the habite of vertue but this is the difference that an euill habite is acquisitus gotten by euill custome but the good habites of the intellectuall vertues of faith loue hope are iufusi infused and wrought in vs by the spirit But we denie that by any such inherent habite we are made formally iust they are not causes of our iustification but rather the fruits and effects we haue the habite of faith because the spirit of God worketh in vs beleefe and we loue God because he loued vs first and gaue vs his spirit which worketh this loue in vs Faius So then the faithfull euen in their sleepe are iustified not by any inherent habit but because they are accepted of God in Christ as the Apostle saith Christ died for vs that whether we wake or sleepe we should liue together with him Controv. 6. Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them Whereas the Apostle here saith v. 8. that Christ died for vs we according to the Scriptures so vnderstand it that he offered a sacrifice for our sinnes Heb. 10.12 that he as our high Priest offred himselfe for our redemption Heb. 7.27 that he was our suretie and paied our ransome for vs Heb. 7.22 and saued vs from our sinnes in bearing the punishment due vnto the samâ—â—nd so he died for vs that is in our place and stead and so purchased our redemption 〈◊〉 wicked Socinus thus wresteth and misconstrueth these words that Christ died no 〈◊〉 wise for vs then for our profit and benefit in confirming by his death his doctrine and example of life by the which he saith he brought saluation vnto the world and not by dying for vs as in our stead or to pay by his death our ransome his wicked obiections are these 1. Obiect The Apostle saith 1. Ioh. 3.16 He laid downe his life for vs and we ought to lay downe our liues for the brethren Christ died for
If it be decent for a Bishop to be the husband of one wife as Christ is of one Church why will they not then allow them to haue any wife at all 4. Christ indeede is the husband but of one Church at one time yet the Church of the old Testament and the Church of the new did one succeede an other so then this resemblance may hold very well if likewise a Bishop be the husband of one wife after an other Controv. 3. Whether the marriage bond be indissoluable before the one partie be dead 1. Pererius would prooue the negatiue that marrying cannot be dissolued quoad viâ—culum in respect of the bond if it be lawfully contracted but onely quoad torum in respect of their bedding and conuersing together no not for fornication but after death by this place of the Apostle v. 3. If while she liueth she take an other man she shall be called an adulteresse the Apostles words are generall that till death part them neither of them is free Contra. 1. The Apostle speaketh of marriage as it was instituted of God which by Gods ordinance was to continue as long as life lasteth for God appointed in the beginning that the man should cleaue vnto his wife here then the Apostle had no cause to speake of the cases wherein diuorce is admitted either civilly as the law of Moses permitted the men to giue a bill of diuorce to the women or by Christian libertie or immunitie as in the cases of fornication or desertion for when there happeneth any other separation of mariage then by death it falleth not out nisi per vitium but by the fault of the one as Chrysostome here obserueth for the Iewes were permitted to giue their wiues a bill of diuorce for the hardnes of their heart as our Sauiour saith Matth. 15. and either their wiues were in fault for the which cause they dismissed them or they were in fault in seeking to be rid of their wiues likewise in diuorce vpon fornication the partie diuorced was in fault but in the case of desertion the partie forsaking was in fault so none of these separations was without the fault of the partie but the Apostle speaketh of the institution of marriage according to Gods ordinance as it is found and entire without any such impediment or let comming betweene in which sense it is not dissolued but by death 2. Erasmus further answereth that the Apostle onely taketh his similitude from marriage and in a similitude it is not necessarie that euery thing should agree neither is it to be pressed in euery point 3. But that in two cases the mariage bond may be dissolued beside death by the fault of either partie delinquent namely for fornication and vpon wilfull desertion it is euident the first by the words of our Sauiour Matth. 19.9 Whosoeuer shall put away his wife vnlesse it be for whordome and marrie another c. committeth adulterie the other by that place of the Apostle 1. Cor. 7.15 if the vnbeleeuing depart let him depart a brother or sister is not in subiection in such things Pareus dub 1. see further else where Synops. p. 685. 687. Controv. 4. That the disparitie of profession is no cause of the dissolution of marriage v. 4. If the man be dead Gorrhan here putteth in a distinction of ciuill death which is by profession ante carnaletu copulam before carnall knowledge or naturall which is by death properly for it is the common opinion of that side that the man or woman hauing contracted matrimonie may either of them forsake the other before the consummation of marriage to take vpon them the profession of single life The Romanists also haue another opinion that marriage contracted in the time of infidelitie before baptisme is dissolued and made void if either of the parties afterward be conuerted to the Christian faith Bellar. de matrimon c. 12. But these two exceptions for the disparitie of religion or profession to dissolue matrimonie are contrarie to the rule of our Sauiour Matth. 19.9 who alloweth no marriage to be dissolued but for fornication and Saint Paul directly prescribeth that the woman should not forsake her vnbeleeuing husband if he be content to dwell with her 1. Cor. 7.13 See further hereof Synops. Centur. 3. er 82. er 95. Controv. 5. Whether the bill of diuorce permitted to the Iewes did lawfully dissolue matrimonie vnder the law This question ariseth by reason of the Apostles generall words here that if the woman take another man as long as the first liueth she is called an adulterer hence then this doubt is mooued what was to be thought of the men which dismissed their wiues vnder the law and married others and the woman likewise so dismissed married againe whether it were adulterie in them 1. Some are of opinion that by the bill of diuorcement giuen the verie bond of matrimonie was dissolued and that then it was lawful for either partie to marrie againe as Scotus Dorandus Poludanus in 4. Sententiar distinct 33. Caietanus in 24. Deuter. Abulens in c. 19. Matth. qu. 49. and Burgens against Lyranus in 24. Deuter. But the words of our Sauiour Christ make against them who saith that Moses permitted them so to doe for the hardnes of their heart Matth. 19.8 it was therefore tolerated onely and suffered because of their infirmitie it was not made lawfull and our Sauiour Christ addeth from the beginning it was not so this their instance then of distinguishing their wiues was a departing from the first institution 2. Wherefore their opinion is more sound which thinke that although because of the hardnes of their heart to auoid a greater mischeefe namely vxoricidium the murthering of their wiues they were permitted to send them away yet the marriage was not in truth dissolued they married againe sine poena legali without any legall punishment but yet non sine peccato not without sinne Thus Pererius shewing the same to be the opinion of Thomas Bonaventure Lyranus with others and before them Augustine lib. 19. cont Faustum c. 26. and Hierome in c. 2. Malach. And further Augustine sheweth that Moses intendment in graunting a dismission of the wife vpon a bill of diuorcement was to haue them reconciled that whereas onely the Scribes were to write the bills of diuorcement of purpose henc interposuit moram he put in this caution to delay the matter that while the man went vnto the Scribe while his bill was in writing his minde might be altered especially by the perswasion of the Scribe who in his discretion was not to write any such bill if reconciliation might otherwise be had So then of this libertie of the Iewes the like iudgement is to be giuen as of the polygamie or marriage of many wiues that neither was void of infirmitie which God did beare within those times but neither was euer simply lawfull the first institution beeing violated Controv. 5. Against the workes of propitiation v. 4. That we
in chaunging it for some better thing 4. Wherefore the Apostle specially meaneth that all things that is all afflictions and tribulations shall be turned to the good of the Saints as Chrysostome interpreteth omnia etiam tristia includit in saying all he includeth also heauie things c. so Calvin Martyr Pareus with others though it be verie true that not onely afflictions but all things whatsoeuer shall fall out for the best And here Bernard well obserueth that all things so worke together vt inter haec omnia etiam quae nihil sunt numerentur c. that among all these things euen those are numbred which are indeed nothing as sickenes death and such like which haue no nature of their owne but are naturae corruptiones corruptions of nature 4. To those which loue God 1. the Apostle rather saith which loue God then which beleeue in God for these causes 1. for that the loue of God doth most shew it selfe in affliction when a faithfull man is willing to endure all things for the exceeding loue of God 2. and hereby Saint Paul doth distinguish a true faith working by loue from a sained faith which hath no such loue Mar. 3. and least any should thinke that by the merite of their loue toward God this benefit is obtained for all things to worke for the best the Apostle addeth which are called to shew that God first loueth them in calling of them before they could loue God Calvin and so the ordinarie gloss well noteth because the Apostle addeth which are called non aliunde est quà m à praedestinatione c. it is not from any other cause that all things worke together to their good then of predestination it is not of their merit 3. Origen whereas all things are said to worke together c. to them that loue God inferreth that to them which are not yet so perfit to loue God but reteine still the spirit of feare some things may fall out for the best but not all But though there may be diuerse degrees in the loue of God and so some more or lesse are made partakers of this benefit yet not onely some things but all to such as loue God shall fall out for the best so long as they remaine in the loue of God But if they haue not the loue of God at all then nothing shall be for the best but euen the good things shall fall out vnto their hurt as Chrysostome well collecteth that as to those which loue God etiam quae nocitura videntur euen those things which seemed hurtfull are for their profite so to them which loue not God quae profutura videntur damna sunt things which seemed to profite are hurtfull 5. Called of this purpose 1. Chrysostome Origen Theodoret Oecumenius doe vnderstand this not of the purpose of God but of man that God called those whom he foresaw to haue a purpose to consent vnto their calling But this is a very erroneous interpretation God in Scripture is said to call men not according to the purpose of men but according to his owne purpose as c. 9.11 that the purpose of God might remaine according to election 1. Tim. 1.9 Who hath saued vs according to his owne purpose and grace Ephes. 1.5 Who hath predestinate vs according to the good pleasure of his will in these and such other places this purpose is interpreted to be the purpose of God not of men and herein Tolet annot 31. and Pererius numer 107. doe well concurre together in giuing testimonie to the truth in reiecting the erroneous interpretation of the Greeke expositors 2. so then here the Apostle insinuateth a distinction of callings some are onely externall and not effectuall some are internall by the efficacie of grace according to the purpose of God so our Sauiour in the Gospell many are called but few chosen he speaketh of the externall calling onely but the Apostle here mentioneth the other effectuall calling which alwayes and onely followeth election Quest. 45. Of the meaning of these words v. 29. Those whom he knew before he also predestinate c. 1. They are deceiued which here doe vnderstand this foreknowledge of God of the foresight of their faith which should beleeue as Haymo quos praesciuit credituros c. whom he foresaw should beleeue them he predestinate so also Osiander with other Lutherans who doe hold election to depend ex prouisa fide of the foresight of faith whereas faith is the fruit and effect of predestination not the cause thereof whereof more followeth to be handled among the controversies 2. And as we make not Gods prescience here the cause of predestination so neither with Caietane doe we make predestination the cause of Gods prescience ratio quod sciat ill◠fore est quod volendo decrevit illa fore the cause that God knoweth things to come is because he willed and decreed them to be and Origen before had the like conceit in eo quod futurum sit id quod nondum est in hoc voluntas magis est quà m praescientia conditoris in this that what yet is not shall be therein the will rather of the Creator then his prescience is seene c. for in the order of nature first the knowledge of a thing which is in the vnderstanding goeth before the determination and decree which is in the will 3. Neither here doe we admit their distinction who would haue the foreknowledge of God onely to concerne the reprobate and predestination the elect and so they set praescites they which are foreseene or foreknowne against the predestinate for the Apostle here saith that God predestinate whom he knewe before then are not the wicked onely said to be foreseene of God but the elect also Beza nay Origen well obserueth that in the Scripture the wicked are not said to be foreseene of God at all not that any thing can escape Gods knowledge sed quia omne quod malum est scientia eius praescientia habetur indignum but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God 4. Some doe take this foreknowledge of God pro verbo elegendi for the word of electing as 1. Pet. 1.2 Elect according to the foreknowledge of God Calvin but here election and foreknowledge are distinguished foreknowledge goeth before election 5. Wherefore by prescience here we vnderstand not simply the foreknowledge of God but his foreacknowledging which is a knowledge with approbation the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knewe before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before in this sense it is said The Lord knoweth who are his 2. Timoth. 2.19 and Rom. 11.2 Hath God cast away his people whom he knewe before that is loued approoued for they had no good workes which the Lord did foresee thus Martyr Bullinger Pareus with others and Pererius significat scientiam approbationis it signifieth the knowledge of approbation disput 21. num
of merit is an act of iustice and iustice is a kind of equalitie where there is no equalitie there is no iustice and so no merit Thom. in 1. secund qu. 114. ad 1. 4. If the sufferings of this life are neither in quantitie nor qualitie proportionable to the glorie which shall be reuealed then can they not be meritorious for betweene the merite and reward there must be a proportionable equalitie and an equall proportion Notwithstanding then all these cauillous answers this place of the Apostle that the sufferings of this time present are not worthie of the glorie is verie pregnant to ouerthrow the merite of the sufferings and other workes whatsoeuer of the Saints in respect of the reward of euerlasting life Controv. 13. That hope iustifieth not v. 24. We are saued by hope by this place both the Rhemists here in their annotations and Pererius numer 82. doe inferre that faith doth not onely iustifie but that hope and charitie doe iustifie as well as faith as here the Apostle saith we are saued by hope Contra. This cauill may diuersely be remooued 1. by beeing saued the Apostle vnderstandeth not to be iustified for our iustification is presently had and possessed but by saluation he signifieth the perfection and accomplishment of our redemption and adoption in Christ therefore they would deceiue vs by the homonymie and diuerse takings of the word to be saued sometime signifieth to be iustified Tit. 3.5 but so it is not here 2. We must vnderstand the Apostle to speake of hope as ioyned with saith hope hath relation to faith by the which we are iustified freely D. Fulk And when as these things as our iustification saluation are ascribed to hope or charitie we must so take it that the manner of our iustification is shewed not by the causes but by the effects like as then in the will we looke to the foundation in a tree to the roote so when the Scripture setteth forth any commendation of hope and loue we must looke vnto faith from whence they spring and without the which they cannot stand Mar. 3. The Apostle doth not here treat of the cause of iustification sed quo fulcro in ea iustitia sustentemur quae nobis per fidem obtingit but by what prop we are sustained and vpheld in that righteousnesse which happeneth vnto vs by faith Gualter so that hope is not the cause of saluation but it is as the way and meanes whereby saluation begunne in vs by faith is brought vnto perfection Controv. 14. Whether hope doth relie vpon the merite of our workes The Master of the sentences affirmeth lib. 3. sperare sine meritis non spem esse sed praesumptionem that to hope without merits is not hope but presumption so also Gorrhan illud quod ex meritis patienter expectatur c. that which is patiently expected by merits is most certainely had and obtained of God they reason thus Argum. 1. S. Paul affirmeth that patience bringeth forth experience or triall or probation and experience hope Rom. 5.4 if hope then arise of our patience and experience it hath dependance of our workes Ans. 1. It is euident that Saint Paul doth not in that place make his gradation by the causes for tribulation is not the cause of patience seeing many by tribulation are driuen to despaire but the Apostle onely setteth downe the order of those instruments which the spirit of God vseth to worke hope in vs thereby 2. and properly hope causeth patience not patience hope for the Martyrs if they were not thereto enduced by hope could neuer endure such vnspeakeable torments like as the Marchant would neuer put himselfe into such daungers by Sea if the hope of gaine mooued him not thereunto and so S. Iames sheweth that the probation and triall of our faith bringeth forth patience c. 3. faith beeing tried and prooued by affliction worketh patience and faith bringeth forth hope 3. yet we denie not but that as hope originally causeth patience so by our patience and experience our hope is also the more strengthened and confirmed Now on the contrarie that it is but a weake and indeed a false hope which dependeth vpon workes it is thus euident 1. because by this meanes hope should be contrarie to faith which iustifieth a man freely without relation to his workes if hope then should be tied to the condition of workes it should be opposite to faith 2. our workes are imperfect if hope be built vpon an imperfect and vncertaine ground it can haue no certaintie in it selfe 3. Some are conuerted to God hauing no good workes as the theefe vpon the crosse yet he had hope in Christ praying vnto him to be remembred in his kingdome Controv. 15. Against the naturall power and integritie of mans will v. 26. We know not what to pray as we ought this ouerthroweth that error of the Pelagians who ascribed vnto man power by nature to keepe the law of God but how can this be seeing a man cannot tell how to pray as he should if he be not ayded by the grace of Gods spirit he must needes come short of keeping the law that faileth in this principall part of Gods seruice namely prayer for if a man know not of himselfe how to pray and so cannot serue God as he ought he faileth in a cheef part of the law of God And wheras there are three degrees in the proceeding of euery action the thought conceiueth the wil consenteth the act work persiteth none of al these are in mās power not the first we are not able of our selues to thinke any thing and it is God which worketh both the other namely the will and the deed Phil. 1.13 And as these places doe exclude this heresie of the Pelagians who extoll the power of nature altogether so also they ouerthrow the error of the Semipelagians the Papists who ioyne freewill and grace as workes together Controv. 16. That predestination dependeth not vpon the foresight of faith or good workes v. 16. Those whom he knew before he also predestinate Chrysostome and other Greeke expositors following him as Theophylact Theodoret Oecumenius hence inferre that Gods prescience is the cause of predestination praeuidet Deus c. God first foreseeth who are meete and worthy to be called and then he doth predestinate them so also Ambrose and Heirome in their Commentaries vpon this place doe interpret that to be the purpose of God whereby he decreed to call vnto the faith those whom he foresaw would beleeue Lyranus saith that Gods prescience is praeambulum ad praedestinationem a preamble and as an inducement to predestination The Lutherans doe somewhat incline vnto this opinion as Osiander in his annotation here quos antequam nascerentur c. praeuidit c. whom in his infinite wisedome he foresaw such as should please God c. The moderne Papists are not here all of one opinion The most learned among them doe affirme election by grace ante
amorem tautopere hoc ardet desiderio for the loue of Christ he is so much inflamed with this desire it followeth not therefore he desireth to be separated from Christ therefore from his loue he wisheth not to be depriued amicita Christi sed fructu amicitiae of the friendship of Christ but onely of the fruit of his friendship which was euerlasting felicitie Pareus 2. Obiect If S. Paul herein respected the glorie of God in the saluation of the Iewes why did he not likewise wish to be separated for the saluation of the Gentiles Answ. S. Paul no doubt was readie to doe the like for them but there was not the like occasion for the Gentiles flocked to Christ and receiued the Gospell but the Iewes were stubborne and euerie where resisted their calling and therefore for them he maketh this vowe Mart. 3. Obiect But S. Paul knewe that he could not indeede be separated from Christ as he professed before c. 8.38 that nothing could separate him from the loue of God in Christ. Ans. 1. Lyranus thinketh that this vowe of Paul as likewise that of Moses was secundum dispositionem inferioris partis animae according to the disposition of the inferiour part of the mind where the affections are for loue nec mensuram scit nec modum knoweth neither measure nor manner not in the deliberate and reasonable part of the minde 2. But the better answear is that it was votum conditionale a conditionall not an absolute vowe if it were the will of God as Christs petition was for the passing away of the cuppe of his death if it were his fathers will Pareus so the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a sort and with condition if it might be Gryneus And to the same purpose before them Oecumenius 〈◊〉 absolute haec dixit tanquam possibilia sed sub conditione he spake not these things absolutely as if they were possible but with a condition for if Paul for the loue of Christ could haue beene separated from Christ he should againe haue beene so much the more firmely ioyned vnto Christ for if loue be the cause of vnion then so great loue of the Apostle would haue caused so much nearer coniunction 4. Obiect Though a man be bound by the rule of charitie to giue his temporall life for an others spirituall life yet he is not bound to giue his soule euerlastingly to perish if it were in his choice that others should not so perish like as one is not bound to redeeme an others bodily life by the losse of his so neither the spirituall life of the soule by the losse of his owne Tolet thus obiecteth annot 4. and therefore he inferreth that in this sense it had beene an inordinate and vaine desire in the Apostle Answ. 1. Some thinke that euery man is bound to redeeme the saluation of others by the losse of his owne sauing that fewe can attaine vnto such perfection of charitie for the rule of charitie is this that we should doe that for others which we would haue done for our selues now a man had rather that an other should giue himselfe to ransome him then he should perish and Christ was enflamed with such charitie that he became a curse for vs and the like minde should be in Christs members to wish to be accursed for their brethren as Origen inferreth Quid mirum si cum Dominus pro servis sit factus maledictum servus pro â—â—â—â—ribus anathema fiat what maruell is it when the Lord was made a curse for the seruants if a seruant become an anathema for his brethren Pareus also giueth instance in Christ who was made a curse for vs dub 1. Contra. 1. That saying of our Sauiour whatsoeuer you would that one should doe vnto you doe vnto them Augustine well vnderstandeth â—â—â—â—cta iusta voluntate of a right and iust minde not otherwise for if a man could be content vpon a lewde mind that his wife should commit adulterie with an other it followeth not that the other should yeeld his wife to his wicked desire so for a man to wish that an other would giue his soule for his were no iust or equall desire 2. Christ though he did beare the punishment due to vs and did beare the curse of the lawe yet he was neuer avulsâ—â— Ã Deo separated or pulled away from God Mart. and there is great difference between the person of the Redeemer and his exceeding loue and those which are redeemed who herein cannot be imitators of Christ. 2. As these doe iustifie Pauls desire hauing relation onely to the loue of his brethren so Chrysostome aymeth onely at the glorie of God that in respect thereof Paul made no account of his saluation but he expressely maketh not mention thereof for modestie sake lest he should seeme to boast too much of his loue toward Christ But Tolet sheweth the insufficiencie of this reason because Paul had professed before that nothing could separate him from the loue of Christ he might also as modestly haue wished here to be an anathema for Christ. 3. I preferre therefore Calvins solution that neither Saint Paul had here respect vnto the glorie of God alone or vnto the saluation of his brethren alone sed charitatem hominum in studio gloriae Dei contungimus but we ioyne the loue of men with a desire of the glorie of God c. he wisheth the saluation of his brethren with respect vnto the glorie of God as Moses in the like case in making request for his people therein desired the promoting of Gods glorie Now the Apostle saith for his brethren vt inserviret causae to apply himselfe to the cause in hand which was to testifie the great desire that he had to their saluation yet as ioyned with the glorie of Christ as is euident v. 5. where he addeth who is God ouer all Blessed for euer Mart. So then not withstanding these or any other such like obiections I preferre Chrysostomes interpretation of these words of the Apostle who in the zeale to Gods glorie loue to his brethren wisheth that he were cut off from Christ so they might be saued according to that saying in the Gospell that it were better that one of the members should perish then that the whole body should be cast into hell for the Apostle had herein respect vnto the glorie of God should haue more appeared in the sauing of the multitude of that nation as the whole bodie he beeing cut off but as one member then that he should be saued and the whole bodie perish to this purpose Chrysost. vpon that place in the Gospel Anselme likewise vpon this place saith that Paul optabat perire desired to perish so the rest might be saued and this sense he confirmeth by the like desire of two great Prophets Moses and Micah this latter c. 2.11 wisheth thus I would I were a man not hauing the spirit and that I did speake lies voluit se
the other he ordained but he hateth the third that is sinne which he made not like as a iudge condemning a theefe neither hateth his person nor the punishment which is according to iustice but the crime of thes◠c. vpon this answer insisteth Pererius and before him Haymo non edit naturam quam fecit sed peccatum quod non fecit he hated not the nature which he made but the sinne which he made not so aso Gorrhan and the ordinarie gloss he hated nothing in Esau nisi originale peccatum but his originall sinne c. But the Apostle here speaketh of an hatred before Esau had done any euill and before the fight thereof 3. Neither doth it satisfie to say it is spoken comparatiuely Esau was hated that is lesse beloued as a man is bid to hate father and mother to cleaue to his wife that is loue them lesse then his wife for the Apostle calleth them the vessels of wrath afterward whom he is here said to hate therefore such are not beloued at all 4. This then is the solution hatred in God signifieth three things 1. the negation and deniall of his loue and of this degree of hatred sinne is not the cause but the will of God that electeth whom he will and refuseth whom he pleaseth thus God hateth Esau and all the reprobate 2. the decree of punishment and this proceedeth from the foresight of sinne and thus God is said to haue the wicked 3. it signifieth the anger of God and his abhorring of that which he hateth and thus God is said to hate iniquitte and of this hatred is that saying to be vnderstood thou hatest nothing that thou hast made for God in this sense hateth not his creatures but sinne in them Pareus dub 11. Quest. 15. Of the meaning of these words I will haue mercie on whom I will haue mercie 1. Origen and Heirome epist. ad Heath qu. 10. doe thinke that this is an obiection made by some as it were contradicting the Apostle But this is the Apostles answer rather to the former obiection is their iniquitie with God that he should elect one and reiect an other both of them beeing in the same state and condition to the which the Apostle maketh answer God forbid and giueth a reason of his answer here out of the Scripture 2. Chrysostome thinketh whom Theophylact followeth that by this sentence the Apostle staieth mans curiositie from requiring the cause why some are elected some are refused which is best knowne vnto God as the Lord answeared Moses who was desirous to know why all of the Israelites beeing guiltie of the same sinne in worshipping the golden calfe yet were not alike punished to whom the Lord answeareth thus in effect non est tuum scire Moses c. Moses it belongeth not to thee to know who are worthy of my mercie c. But in this sense there were small coherence in the Apostles speach for then there should be no answer made vnto the former obiection which the Apostle remooueth here Tolet annot 22. neither was this sentence vttered vpon any such occasion concerning the punishing of sinne of the Israelites and sparing of others but whereas Moses had made request to see Gods glorie and the Lord had granted him to see his backer partes and so in part yeelded vnto his request then this is added as a reason thereof I will haue mercie Mar. 3. Ambrose is farre wide who maketh this the sense of these words I will haue mercie on him on whom I will haue mercie that is quem praescivi whom I foresaw like after his error to returne vnto me so the ord gloss cui praescio misericordiam whom I foresaw mercie is to be shewed vpon the like glosse Thomas maketh mention of in his Commentarie I will haue mercie on him quem dignum praenonero misericordia whome I foresaw to be worthy of mercie But this is not agreeable to the Apostles minde 1. there had beene no occasion of any such obiection if the cause were in the foresight of mens worthines why some are elected and not others for then there had beene no shew of iniustice at all in God the reason had beene plaine Tolet annot 22. 2. this to giue vnto those which are worthie respicit iustitiam Dei respecteth the iustice of God whereas the Apostle here referreth all vnto Gods mercie Martyr 3. neither can that be a cause of election which is an effect thereof for to beleeue and to be obedient are effects of election then the foresight thereof cannot be the cause Pere dsiput 7. err 39. 4. Neither is this onely an Hebrew phraise signifying the same thing as Tolet ibid. as the Hebrewes for more vehemencie sake doe expresse the same thing by an emphaticall repetition neither yet are these words so curiously to be distinguished with Anselme as to referre thē to Gods mercy in calling in beleeuing in working that whom he sheweth mercy vpon in calling he will shew further mercie in giuing grace to beleeue and whom he giueth grace vnto beleeue they shall haue grace also to worke by their faith Lyranus and Pererius vnderstand the three degrees of Gods mercie in predestinating in giuing present grace and glorie to come and so make this the sense I will haue mercie in giuing grace to him on whom I haue mercie in electing him and to whom I giue finall grace I will shew mercie in giuing him future glorie Iunius much differeth not I will haue mercie ex facto in fact and indeed vpon whom I haue mercie decreto in my decree of election parallel 11. But Pareus better sheweth the reason of the ingemination and repeating of these words to shew 1. this mercie gratuitam to be franke and free and that there can be no reason or cause yeilded why God sheweth mercie but his owne gracious inclination to mercie 2. arbitrariam that it is arbritarie depending onely vpon the will of God 3. constantem that it is constant and immutable where he sheweth mercie he will haue mercie to the end 4. immensam this mercie is infinite and without measure not onely in bestowing one grace but many 5. Further it is to be obserued that thought the same word to haue mercie be reteined both in the Greeke translation of the Septuagint and in the latine in both partes of the sentence yet in the Hebrew there are two words the one in the former clause of the sentence canan which signifieth to shew grace and fauour the other in the latter part is racham to shew bowels of compassion and beside the Septuagint doe put the verbe in the present-tense in the latter part of both the clauses whereas in the originall the same tense and time is kept in both but this is no great difference the sense still notwithstanding remaineth the same 6. This then is the Apostles meaning whereas it was obiected that if God elect some and not others their case beeing the same the Lord
exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the
Pet. 1.10 2. for one to be a reprobate and yet to repent are contraries for he that is a reprobate can neuer haue grace to repent and he that hath grace truely to repent may be assured he is no reprobate Obiect 9. But if God haue foreseene the sinnes of the reprobate and that which God foreseeth must needs come to passe then the reprobate sinne of necessitie they cannot doe otherwise how then can they be iustly punished for that which they cannot auoid Ans. There is a double kind of necessitie the one is called antecedens necâ—â—â—â—â—tas an antecedent necessitie or going before which proceedeth from necessarie and working causes as when a thing is forced by violence and strength as a stone out of the hand it is necessarie it should goe there is consequens necessitas a following necessitie or by way of consequent which is vpon supposition of the effect as when we see one fit this beeing supposed that we see him fit it is now necessarie beeing done and yet he was not forced to fit so it is in this case the reprobate doe sinne necessarily not by a necessitie forcing their will but an infallible necessitie following the effect for they therefore sinne not because God did foresee they would sinne but therefore God foresaw it because they would sinne The reprobate then do sinne freely without any compulsion and therein are guiltie though they were foreseene to sinne and because of the corruption of their nature could doe no other And thus is this doctrine deliuered from all those cauils and obiections and man iâ— found onely to be the cause of his owne ruine and destruction but the beginning of our saluation is from God according to that saying of the Prophet Hoshea c. 13.9 perditio tâ—â— ex te Israel salus ex me thy perdition O Israel is of thy selfe thy salvation of me and so I ende and conclude this point with that saying of Tertullian Deus de suo optimus de nostro iustus c. God is good and mercifull of his owne and iust in that which is ours c. lib. de resurrect that is the originall of mercie is from God but the occasion of his iustice is from sinne which is of our selues Controv. 11. Of the difference betweene the decree of election and reprobation and of the agreement betweene them Whereas in both these there are two things to be considered the decree and the execution thereof here are diuerse opinions Some will haue a correspondencie in election and reprobation in both and these also are deuided Some only in the former that is the decree Some will haue a difference in both as well in the manner of the decree as in the execution 1. Of the first opinion were the Pelagians and some of the Romanists which hold that both the decree of election is grounded vpon the foresight of faith and the good vse of freewill as also the execution of that decree in the giuing of eternall life they will haue procured by good works as reprobation both in the decree and execution proceedeth from sinne and the foresight thereof So the whole worke of election they will haue to take beginning from man as reprobation doth Thus the Rhemists hold that election is not without the condition and respect to workes annot Heb. c. 5. sect 7. Becanus the new diuinitie Reader in Mentz hath this assertion that predestination is ex praescientia conditionata c. of a conditionall prescience whereby God foresaw that one would well vse the grace offered and not an other c. 1. de praedestinat loc 5. But herein other Romanists do dissent from them as Bellarmine Tolet Pererius as hath beene shewed before controv 7. 2. Other Romanists will haue an agreement both in the decree and execution but after an other manner as Pererius following Thom. Aquin. disput 5. numer 34. disput 12. numer 66. saith that God is the cause of reprobation as well as election quantum ad duo principium terminum in respect of these two the beginning and the ende concerning the beginning which is the decree he saith there is nulla causa meritoria ex parte hominis no meritorious cause of either on mans behalfe but in respect of the last effect there is a meritorious cause in man both of his good works vnto eternall life and of euill workes to condemnation But Pererius in two points is farre wide both in making good workes meritorious of eternall life which is the free gift of God Rom. 6.23 and in assigning the beginning or first cause of reprobation and so of condemnation in the will of God and not in the sinne of man contrarie to that saying of the Prophet alleadged before Hos. 13.9 Thy perdition is of thy selfe O Israel as their Latine text readeth 3. Some doe make great difference in the execution of these decrees for good workes are not meritorious of saluation as euill workes are of damnation the reason of which difference is because euill workes are perfitly euill but our good workes are imperfect and so not proportionable to the most excellent and perfect reward and good workes are not our owne nor of our selues as euill workes are and therefore they merit not but the decree as well of election as reprobation they hold to be alike without any relation vnto workes good or euill thus worthie Calvin Beza Martyr with other of our learned new writers 4. But it is the safer way thoroughout from the beginning of the decree to the execution to hold a perpetuall difference betweene election and reprobation that we are elected freely without respect vnto faith or workes for otherwise we should haue chosen God first and not he vs and so we are also saued freely not for our workes and yet neither without them But in the way of damnation neither were the wicked decreed to be condemned neither yet shall they actually be condemned but for their sinne and the foresight thereof 1. because the beginning of damnation is from man but the decree of reprobation is the beginning of damnation therefore that decree must proceed from the foresight of something worthie of damnation in man 2. that for the which God condemneth man he decreed him to be condemned but for sinne is man condemned 3. otherwise if it it were Godâ— absolute will to reiect more then he electeth his iustice should exceede his mercie see before contr 10. Controv. 12. Whether mercie be a naturall propertie in God or an effect onely of his will against Socinus v. 18. He hath mercie on whom he will Socinus that blasphemous heretike lib. 1. c. 1. by occasion of these words goeth about to prooue that Mercie is not a naturall propertie in God but a voluntarie act 1. Because the Apostle saith He hath mercie on whom he will 2. God alwaies vseth his naturall properties but mercie he alwaies sheweth not as toward impenitent sinners 3. Contrarie properties are not naturally in God but his mercie
and iustice are contrarie therefore they are not both naturally in God 4. Naturall properties are not vnequally in God but his iustice and mercie are vnequall for his mercie exceedeth his iustice 5. Mercie is nothing els but a griefe conceived vpon an others miserie but there is no such thing in God Contra. Before these arguments be answeared these considerations must be premised 1. that mercie is otherwise in God then in man in man indeede it is a griefe or compassion conceiued vpon an others miserie but in God it is onely a propension and readinesse of the diuine will to helpe those which are in miserie 2. Mercie in God either signifieth the inclination power facultie and propertie to shewe mercie and this is naturall in God or the act and exercising of that propertie toward the creature and this is so naturall in God as yet it is directed by his will 3. a thing is said to be naturall two wayes either that which onely proceedeth from the instinct of nature as the fire naturally burneth or that whereunto nature inclineth yet not without direction of the will as thus a man is said to speake to vnderstand naturally So God is both wayes naturally mercifull in himselfe the first way toward his creatures the second now to the arguments we answear 1. The Apostle speaketh not of the naturall propertie but of the act of mercie which is directed by the will of God 2. all the naturall properties which are in God he alwaies vseth not nor towards all as his iustice power long animitie mercie they are alwaies in God but he exerciseth them as it pleaseth him 3. iustice and mercie are not contrarie but crueltie is opposed to mercie neither is there any contrarietie in God but in the effects in diuerse subiects as the Sunne with the same heat mollifieth the waxe and hardeneth the clay 4. neither are these properties vnequall in God but the effects and acts onely are vnequall as it pleaseth God to dispose in his freewill 5. humane mercie is such as is described but the diuine mercie is of an other nature as hath beene shewed now the contrarie arguments that mercie is a naturall propertie in God are these 1. The Scripture describeth God by his mercie Exod. 34. he is called the father of mercie rich in mercie God is described by his naturall properties 2. all vertues in God are essentiall and naturall but mercie is one of Gods vertues 3. iustice is naturall in God but mercie is a part of Gods vniuersall iustice 4. mercie and compassion is naturall in men they which haue it not are called inhumane they are beasts rather then men therefore much more is it naturall in God for euery good thing in the creature proceedeth from the fountaine of goodnes in the Creator See more hereof in Pareus dub 12. Controv. 13. Whether the mercie of God in the forgiuenesse of sinne be an effect of Gods free and absolute will onely and be not grounded vpon Christ against the heresie of Socinus and Ostorodius v. 18. He hath mercie on whom he will Blasphemous Socinus and Ostorodius a Samosatenian heretike directly impugning the eternall dietie of Christ by occasion of these words doe affirme that God of his free mercie without any satisfaction purchased by Christs death forgiueth sinnes vnto the penitent Socinus first maketh these and such like obiections 1. The Apostle here saith he hath mercie on whom he will therefore of his owne will be remitteth sinnes without Christ. 2. He doth forgiue sinnes for his owne sake Isai. 43.25 therefore not for Christ. 3. If God should forgiue sinnes for Christs satisfaction then both mercie and iustice should be seene at once in the worke of our saluation by Christ. 4. God may remit sinnes without satisfaction for he may depart from his right and remit of his owne as it pleaseth him 5. God requireth onely repentance and innocencie of life in them whose sinnes are pardoned and he forgiueth onely for that which he requireth 6. Many examples are extant in the old Testament of sinnes pardoned and mercie shewed without Christ as in Abel Henoch and others that pleased God by faith beleeuing onely that God is that he is a rewarder of the righteous Heb. 11.6 therefore without Christ. 7. God promiseth Ierem. 31. to be mercifull vnto their iniquites and to remember them no more but where he requireth satisfaction for sinne he remembreth it and is not mercifull vnto it 8. We are commanded one to forgiue an other as God in Christ forgaue vs but we must forgiue without any satisfaction Ergo so God forgaue vs. 9. The remission of the debt excludeth all payment and satisfaction for it to this purpose Socinus lib. de Servator The other impious heretike thus also obiecteth 1. Gods loue is set forth to vs in Scripture before Christ died for vs Ioh. 3.16 Ephe. 1.4 but Christs satisfaction sheweth that God was offended with vs before 2. God did remit our sinnes freely by grace Rom. 3.24 but grace and satisfaction are contrarie 3. This doctrine of satisfaction by Christs death maketh God cruell that would not receiue mankind vnto his fauour but by the most cruell death of his Sonne 4. It maketh God a Tyrant in punishing the innocent for offenders 5. The Sonne should be more mercifull then his Father for he forgiueth without satisfaction so doth not his Father 6. If Christ had truely satisfied for vs he should haue suffered eternall death and so neuer haue risen againe which had beene impossible these and other such obiections this wicked Ostorodius hath in a booke written in the Germane tongue against Tradelius cited by Pareus dub 13. Contra. Before we come to answear these obiections the state of the question must first be opened 1. the question here is not of the power propertie and facultie of shewing mercie which is naturall in God and absolute in him without any condition 2. but of the act and exercising of this propertie which is either generall toward all creatures and toward all men both good and bad vpon whom he suffereth the sunne to shine and the raine to fall Matth. 5.45 or speciall toward the elect in giuing them his grace and forgiuing their sinnes whereof the Apostle speaketh Tit. 3.4 When the bountifulnes and loue of God our Sauiour toward men appeared c. according to his mercie be saued vs. 3. this speciall act of Gods mercie must be considered two wayes according to the causes foregoing which are none other but onely the good pleasure of God no merit of any creature no not of Christ himselfe was the cause of his mercie toward the elect but as the Apostle saith he hath mercie on whom he will but there are certaine conditions which doe accompanie or followe this free act of Gods loue and mercie for the effecting of the worke thereof in the sanctification and glorification of the elect which are these three the ransome made by Christ faith in the
tast of his mercie v. 32. and ascribe nothing to themselues 3. The conclusion consisteth 1. of an exclamation with an admiration of Gods wisdome and knowledge as vnsearchable which is shewed 1. by the secrecie thereof not to be found out by a creature v. 34. 2. by the bountie of God not prouoked by any mans giuing first vnto him 3. because God is the beginning and end of all things 2. then followeth the Apostles vow and wish that all glorie may be ascribed vnto God v. 36. 3. The questions and doubts discussed Quest. 1. Of the scope and intent of the Apostle in this chapter 1. Whereas the Apostle had in the ende of the former chapter shewed out of Isay how the Iewes for their obstinacie were reiected and the Gentiles called now he sheweth in this chapter for the comfort of the Iewes that all generally were not cast off but onely the vnbeleuers Origen and so least that the Iewes might haue despaired and some might also haue obiected as though hereby Gods promises to his people should haue beene made of no effect he sheweth this reiection of the Iewes not to be generall Par. and this he doth ne insultarent Gentiles least the Gentiles might haue insulted ouer the Iewes gloss ordin 2. So then partly to minister consolation to the Iewes Bucer partly to represse the insolencie of the Gentiles the Apostle sheweth three things concerning the reiection of the Iewes that it is not vniversalis vniuersall to v. 11. nor inutilitis vnprofitable to v. 25. nor irrecuperabilis irrecouerable from v. 25. to the ende Lyran. 3. And touching the first that their fall is not generall he sheweth first that all are not reiected as by his owne example then that some are assumed as seuen thousand were in Elias dayes and yet some reiected v. 8.9 Gorrhan Quest. 2. Why the Apostle maketh mention of the tribe of Beniamin whereof he was v. 1. I also am an Israelite of the seede of Abraham of the tribe of Beniamin c. 1. Pet. Martyr thinketh that Saint Paul would signifie here that he was not obscurely borne but of a noble tribe euen of Beniamin which came not of any of Iacobs handmaides but of Rachel his principall wife and out of the which Saul the first King of Israel was chosen 2. Tolet giueth a contrarie reason that least Saint Pauls calling might be ascribed to the dignitie of his tribe he sheweth he was of Beniamin which was vltima minima the last and least of all the tribes 3. the interlin glosse thinketh it is added because mention is made next before of the seed of Abraham lest he might be thought to be of Abraham by Ismael But this doubt was remooued before in that he saith he was an Israelite 4. Gorrhan giueth this coniecture alludit genus operi sequeti S. Pauls kindred and tribe is mentioned as agreeable to the worke that followed for as Rachel died in the birth of Beniamin so the Synagogue in the birth of Paul and as Iosephs cup was found in Beniamins sackes mouth so the word of Christ in the mouth of Paul and as Iacob saith of Beniamin Gen. 49. that he is a wolfe devouring the pray so Saint Paul spoiled the Iewish Synagogue and brought many as a pray vnto Christ. 5. But these collections are to curious S. Paul onely hereby sheweth that he was a Iew by nation not a Proselyte conuerted to the faith by rehearsing three of their principall Fathers Israel Abraham Beniamin Pareus that his kindred was so farre off from beeing an hinderance to him that he was chosen to be praeco gratia a preacher of grace Bucer and therefore all the Iewes were not reiected Quest. 3. How God is said not to cast off that people whom he knewe before v. 2. 1. Chrysostome taketh here Gods foreknowledge for his prescience by the which he did foresee the people whom he had chosen aptum fore fidem recepturum to be apt and readie to receiue the faith But herein the Greekes erred in attributing too much to mans freewill and the contrarie is euident out of the Scripture and reasons diduced from them that Gods prescience was no cause why he elected the people of Israel As 1. Deut. 7.7 the Lord saith he did not set his loue vpon them or choose them because they were moe in number c. he did of his meere loue choose them not for any respect vnto any thing in them 2. how could he foresee any goodnesse in them in whom naturally there is nothing but evill 3. and the Lord here saith v. 4. I haue reserued seuen thousand he ascribeth it to their own will but to his owne grace that they were so reserued 2. Some will haue this vnderstood comparatiuely ipsum praesciuit ante Gentes God did foresee them to be his people before the Gentiles so Oecumenius vnderstandeth it of the prioritie of the calling of the Iewes before the Gentiles But as Beza well obserueth the Apostle here speaketh not of vocation but of the decree of eternall predestination 3. Some interpret it thus which he knew before that is had before enlarged with many excellent benefits but it is euident by the circumstance of the place that the Apostle speaketh here of election before all time not of the collation of benefites in time ex Tolet annot 1. 4. Wherefore we must vnderstand that Gods prescience is taken foure waies 1. either largely for his foresight whereby he seeth and knoweth all things which are done in the world as Peter saith to our Sauiour Ioh. 21.17 Lord thou knowest all things and this generall prescience in God belongeth to his vnderstanding rather then will and is no cause of things for all that God in this sense knoweth he decreeth not 2. Gods prescience is taketh more strictly for his foreknowledge of those things which he decreeth to be both of good which he purposeth to worke and of euill which he purposeth to permit and this prescience is practicall the former is onely speculatiue 3. it is vsed yet in a more strict sense as when it signifieth the approbation and acceptance of God in his eternall loue as Rom. 8.29 Whome he knew before he predestinate and so praenoscere is probare to foreknow is to approoue as Origen saith and so Gods prescience differeth from election as the cause from the effect as it signifieth election and predestination it selfe and so Augustine taketh it here praescivit id est praedestinavit he foreknew that is predestinate so also Haymo Lyranus and so the meaning is whome he knew before ab aeterno electum amplexus whom he loued and embraced beeing elected from the beginning Beza and here the word praecognoscendi of foreknowing signifieth beneplacitum the good pleasure of God whereby he chose them to be his children Calvin for there is difference betweene these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foresee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foreknow this signifieth a foreknowledge with
will haue God no wayes the cause of hardening the heart which is Pighius assertion as he is here confuted at large by Pet. Martyr who in this manner obiected 1. that place of the Prophet Isay is a prediction therefore not the cause of hardening Answ. It followeth not for euen that word which Isay preached did provoke the Iewes and they were thereby further hardened and though euerie prediction be not a cause of that which is to come yet such predictions as foretell of such things as the Lord himselfe will worke as here the Prophet speaketh of the hardening of the heart doe not onely shewe the thing but expresse the cause also 2. Ob. Nemo cogitur ad peccandum but no man is compelled to sinne Ans. We must here distinguish between violentia necessitas violence and necessitie true it is that God forceth and compelleth none to sinne yet they cannot otherwise chuse but sinne by reason of the corruption of nature to the which man hath enthralled himselfe in respect whereof it is impossible that man should beleeue of himselfe without the worke of the spirit as it is said Ioh. 12.39 they could not beleeue c. 3. Obiect Pighius saith that by impossibile here we are to vnderstand difficile that which is hard to be done not that it was simply impossible that they should beleeue but it was an hard matter for them so to doe Answer Neither doe we say that simply it is impossible in respect of the absolute power of God but ex hypothesi by way of supposition the blindnes and obstinacie of mans heart beeing presupposed and to say that a man may beleeue of himselfe though hardly is the euasion of the old Pelagians for of himselfe not onely hardly but not at all can a man beleeue as our Sauiour saith Without me ye can doe nothing Ioh. 15.5 4. Obiect Whereas that place by vs is vrged Mark 4.11 To you it is giuen to knowe the mysterie of the kingdome but to them c. all things are done in parables that they seeing may see and not discerne c. to shewe that God hath an hand and worke in blinding of the eyes of the obstinate Pighius will haue this word that to shewe not the finall but efficient cause because they were blind therefore Christ spake in parables they were not therefore blinded the more because he spake in parables Answ. 1. Their blindnes was not the cause of Christs speaking in parables for that had beene a reason rather why Christ would haue spoken more plainly vnto them but because they were wilfully blind he therefore spake in parables that they might continue in their blindnes still 2. these words that because doe not alwaies shewe the cause of a thing sed causam notitiae but the cause of the knowledge or manifestation of a thing which is by the effect as Luk. 7.47 our Blessed Saviour saith of the woman many sinnes are forgiuen her for she loued much by the effect of her great loue he doth demonstrate the cause the forgiuenesse of her sinnes so here Christ sheweth the cause of his preaching in parables by the effect the hardening of their heart and blinding of their eyes 4. and like hereunto is that place where the Lord saith concerning Pharaoh For this cause haue I raised thee vp that I might shewe my power in thee Rom. 9.17 that was the ende of the raising vp Pharaoh that God might get himselfe honour in his confusion as this was the ende of Christs preaching in parables that the Iewes might be confirmed in their obstinacie and hardnesse of heart 5. Obiect Whereas we also vrge that place of Isay 6.9 Make the heart of this people fat shut their eyes c. Pighius replyeth that God biddeth it to be done he is not said to doe it and in that he saith shut their eyes it is thus much in effect praedica excaecandos preach that their eyes shall be blinded c. Ans. 1. That which the Lord biddeth to be done is held to be done by the Lord himselfe beeing done by his commandement 2. and it is a very strange construction shut their eyes that is prophesie or preach that their eyes should be shut vp but thereby is signified that by the word which he preached they should be occasioned to stumble and their eyes should dazle at it as bleare eyes at the brightnes of the Sunne 3. and that God is the cause of their hardening aad blinding is euidently expressed Ioh. 12.40 he hath blinded their eyes and hardened their hearts 6. Obiect To this Pighius againe replieth that man in himselfe is the cause of his hardening and blindnes yet the Scripture so speaketh as though God blinded their eyes and yet he doth not as when they which haue tender eyes and are made more blind by looking vpon the Sunne who will say that the Sunne-beames are the cause of blindnes the fault is in the eyes And both S. Matthew c. 13.10 and S. Luke Act. 28.27 doe otherwise cite that place Isa. 6.9 the heart of this people is waxed fat making no mention at all of God to be the cause or worker of it Ans. 1. Doth the Scripture so say that God blindeth the eyes and is it not so this were to make the Scripture to speake one thing and to meane an other 2. that similitude maketh directly against him for though the first and principall fault be in the eyes yet accidentally the brightnes of the Sinne doth increase the blindnes of the eyes and so God in his iustice more hardeneth the hearts of the obstinate which they first hardened by their owne peruersnes and vnbeleefe 3. S. Matthew indeede and S. Luke doe in that manner cite that text therein following the reading of the Septuagint whereof diuers reasons are yeilded 1. some thinke that the Iewes falsified the Scriptures and therefore the Septuagint which translated them before they were corrupted were rather followed but Origen vpon that place Isa. 6. refuseth this conceit because it is not like that our Sauiour and the Apostles would haue left that fault vntouched if the Iewes had falsified the Scriptures 2. Hierome in his Commentarie also vpon that place reporteth an other opinion of certaine Ecclesiasticall writers who thought that Saint Luke because he was more skilfull in the Greeke tongue did rather follow the Septuagint but this reason is not sufficient for Saint Matthew though it might seeme probable for the other 3. some thought that the Septuagint did so translate that they might decline that blasphemie as they thought to make God the author of the hardenesse of the heart but Hierome taketh away this because in other places the Septuagint are not afraide so to translate as God hardened the heart of Pharaoh 4. Wherefore the Septuagint in their translation tooke that libertie not alwayes to render the words but the sense and the Apostles followe them because their interpretation was then receiued and well knowne and so
in Ezek. Hilar. lib. 8. de Trin. so also Haymo gloss interlin Tolet Gorrhan Lyran. but this seemeth to be too curious for this phrase by whom is as well giuen vnto the Father 1. Cor. 1.9 as vnto the Sonne 4. Wherefore this clause of whome through whome and for whome c. is better referred to the whole Trinity as Chrysost. interpreteth ipse fecit ipso conservat he made he preserueth all things so also Augustine as the ordin glosse citeth him sheweth how euery one of these prepositions of through for may be applied vnto euery one of the glorious persons of the Trinitie and so all things are of God as the first cause by him as the preseruer of all things and in him as the end and perfection Thomas so all things are à seipso nullo alio movente from himselfe none other moouing him per seipsum nullo alio adiuvante by himselfe none other helping and propter seipsum onely for himselfe and for none other cause for he made all things for his owne glosse Calvin 5. Whereas the vulgar Latin readeth in the third place in ipso in him in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipsum for him which sheweth that God is the ende and perfection of all that all things were ordained for him that is to set forth his glorie and so readeth Chrysostome 4. Places of Doctrine Doct. 1. Of Gods prescience v. 2. God hath not cast away his people which he knew before Concerning Gods prescience and foreknowledge 1. It is a certaine truth that there is in God from the beginning a prescience of all things in the world before they were Act. 15.18 From the beginning of the world God knoweth all his workes 2. There is in God a double kind of prescience one is cognationis of knowledge onely and speculatiue whereby he foreseeth onely things that shall be or it is also approbationis a prescience ioyned with approbation and liking which is also called practica his practicall prescience 3. This latter kind of prescience in God which is ioyned with his will and approbation is the cause of things the other is not 4. The prescience of God is certaine and infallible for God is not as man that he can lie or be deceaued whatsoeuer he foreseeth shall be shall certainely come to passe 5. Gods prescience doth not impose a necessitie vpon such things as fall out in the world but onely in respect of the first cause which is the infallible knowledge of God and so all things euen those which seeme to happen by chaunce are necessarie necessitate infallibilitatis by an infallible necessitie in respect of Gods prescience which cannot be deceiued but in respect of the second causes euery thing remaineth in it owne nature such things as haue necessarie causes are foreseene of God as necessarie certaine and definite such was the betraying of Christ by Iudas before so decreed and determined of God Act. 13. but such things as are contingent and casuall doe so remaine still in themselues though in respect of Gods foresight are necessarie as 1. Sam. 23.11 the Lord answeareth Dauid that if he stayed still in Keilah Saul would come downe and the Lord of the towne would deliuer him into Sauls hands this was a thing contingent coniectâ— all onely and probable but in respect of Gods foreknowledge it was certaine that Dauid should not stay there and so neither Saul would come downe 6. Gods prescience and foreknowledge is thus distinguished from election and predestination either it signifieth the generall prescience and foreknowledge of God of all things both the good which the Lord himselfe decreed to doe or the euill which he decreed to permit and so prescience differeth from election as the whole from the part for election is but a part of Gods generall prescience and prouidence or Gods prescience and foreknowledge is taken for election it selfe and so it is all one with election as here the Apostle saith God hath not cast away his people whom he knowe before and thirdly Gods foreknowledge signifieth his loue and approbation of those whom he electeth as S. Peter saith 1. epist. 1.2 Elect according to the foreknowledge of God and thus Gods foreknowledge differeth from election as the cause from the effect for the loue acceptance and approbation of God is the cause of election Doct. 2. Gods generall promises or threatnings must haue a particular application v. 1. I demaund then hath God cast away his people God forbid c. The Apostle had in the ende of the former chapter alleadged out of the Prophet a generall complaint against Israel All the day long haue I stretched out my hand to a disobedient people which menacing speach though generally propounded yet the Apostle would not haue generally vnderstood of all the people for they were not all cast off but onely the peruerse and obstinate So likewise the promises of God made vnto Abraham and his seede did not concerne all but onely those which were the true Israel and children of the promise as the Apostle shewed before c. 9.7.8 Doct. 3. Against the old Pagane names of dayes and moneths v. 4. Which haue not bowed the knee to Baal c. In the place 1. King 19. whence this is cited it is added further nor kissed him with their mouth whereupon Pet. Martyr obserueth that they did neither honour Baal with the kisses of their mouth nor yet in naming him with their lippes whereupon the Lord saith he would not be called of the people Baali that is my husband or Lord but ishi mi vir my man or husband and the reason is added For I will take the name of Baalam out of their mouth Hosh. 2. â—â— though the Lord were indeede Baal that is the Lord and husband of his people yet because they gaue that name to their idoles the Lord would none of it and so Pet. Martyr inferreth further that he wondreth how those Pagan tearmes of the moneths as March so called of Mars and of the dayes of the weeke as moonday of the moone and twesday of Mars which planets the beathen made their gods were at the first taken vp of the Christians which might better saue beene layed downe though nowe there is no such danger as in the beginning when Christians were newly conuerted from Pagan Idolatrie Doct. 4. Of the grace of God with the diuerse kinds properties and effects thereof v. 6. If it be of grace c. 1. The grace of God either signifieth his free loue and mercie which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gifts of grace which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. the grace loue and fauour of God in the first sense is either eternall in his election before the world was or temporall in the actuall vocation of the elect and this grace is either praeveâ—â—â—â—â— a preuenting grace whereby he calleth and converteth as Psal. 59.10 My mercifull God will prevent me or it
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
therefore it is not like that Moses would bid the Gentiles praise the people whome he had dispraised himselfe Iun. and yet this reading beeing admitted the Gentiles could not praise the people of God but they must praise their God also and God could they not praise and honour vnlesse they were first called to the knowledge of his name the second reading doth manifestly make the Gentiles the people of God as it were excluding the Iewes therefore the third is fittest ioyning both Gentiles and Iewes together in the praising of God the Apostle addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with for better explanation following the Septuagint 3. Againe whereas the Iewes obiect that the people of God in the Scriptures are sometime expressed by the name of goi a nation as Isa. 1.4 a sinnefull nation a people laden with iniquitie We answer that so it can not be here because the nations are called to reioyce with the people of God where the nations are manifestly distinguished from the people of God and though the word goi in the singular a nation doe sometime signifie the Iewes yet in the plurall goijm nations it signifieth the Gentiles 4. And herein lieth the force of this argument 1. the consequent is prooued by the antecedent by their ioy is inferred their partaking of the grace and knowledge of God for the which they ioy Par. 2. and further hereby is signified that they shall be associate to the people of God and be ioyned with them in the seruice of God Faius 3. nay by their zeale of Gods glorie and earnest reioycing they shall prouoke the Iewes to emulation Martyr 4. and beside hereby is insinuated the mercie which the Gentiles shall receiue for the more free the benefit is the greater cause there is of reioycing Tolet. v. 11. Praise the Lord all ye Gentiles and magnifie him all ye people Psal. 127.1 1. Haymo in the first place vnderstandeth the nations in the second the people of Gods that they should reioyce de salute fratrum for the saluation of their brethren quia auxâ—â— Deus numerum plebis because God hath encreased the number of his people by adding to the Gentiles glosse interlin and Gorrhan yeeldeth this reason because a people is defined to be rationabilis hominum caetus iuris consensu vtilitatis communione sociaetus a reasonable companie of men consociate together by the consent of a law and communitie of profit and such were the Iewes c. But such also were the Gentiles that had their lawes and common societies therefore it is not necessarie to make here this distinction 2. It sufficeth that this note of vniuersalitie all comprehendeth both Iewes and Gentiles that they should praise God for his mercie and truth in extending his louing kindnes to the Gentiles and in performing his promises made vnto the Fathers Calvin 3. and herein consisteth the force of the argument the Gentiles are willed by the Prophet to praise God which they could not doe without the knowledge of God at non frustra iubentur but they are not willed or commanded to praise God in vaine therefore they should praise God and consequently should obtaine mercie for the which God is to be praised 4. Chrysostome giueth two reasons why the Apostle here alleadgeth so many testimonies to prooue the vocation of the Gentiles and to suppresse the insolencie of the Iewes not to dispise the Gentiles videns ab omnibus illos Prophetis vocari seeing they were called and named by all the Prophets the other to teach the Gentiles modestie and humilitie seeing they were called onely of grace and mercie v. 12. There shall be a roote of Iesse c. this testimonie is cited out of the Prophecie of Isai. c. 11.10 but somewhat diuersly from the originall for both as Origen obserueth some things are omitted which the Prophet hath as in the beginning of the verse these words in that day and in the end his rest shall be glorious which words were not necessarie to the Apostles purpose and beside in the rest he followeth the translation of the Septuagint as he doth vsually as Origin noteth but when either minus necessaria videbuntur the things interpreted by the Septuagint seeme to be not greatly necessarie or when sensibus Scripturae vti vult magis quà m verbis interpretum he followeth the sense of the Scripture rather then the words of the interpreters so in these two cases the Apostle leaueth the Septuagint when either they adde any thing superfluously not in the originall or doe leaue the sense of the Scripture 2. But in this place S. Paul refuseth not the interpretation of the Septuagint because they retaine the sense though they read not the words whereas the originall readeth he shall stand vp as a signe to the people the Septuagint render he shall rise vp to raigne ouer the Gentiles in the same sense quia sub vexillo principis agat populus because the people doe gather vnder the ensigne of the Prince Beza Erasmus and whereas in the Hebrew text it is said they shall seeke vnto him the Septuagint read they shall must in him sperant qui concurrunt ad aliquem for they hope which runne vnto any to aske Eras. and no man seeketh that de cuius inventione desperet of the finding whereof he doubteth 3. A roote of Iesse 1. Origen interpreteth this name to signifie est mihi he is vnto me which he maketh to be the name of Christ and to signifie his eternitie as the Lord saide to Moses I am hath sent thee Exod. 3. but in the originall the proper name is Ishai which signifieth vir meus my man or husband which the Greekes turne into the name Iesse 2. Haymo giueth this for one sense that Christ is this roote of Iesse that he which in respect of his humanitie came of the stocke of Iesse he was in respect of his diuinitie creator radix Iesse the creator and roote of Iesse himselfe this sense followeth Gualter that this roote of Iesse was Christ himselfe the roote foundation and cause of all the fauours which God bestowed vpon that familie but Iesse rather is the roote and stocke himselfe and Christ as a graffe should grow out of his roote as the Prophet himselfe sheweth c. 11.1 or to speake more directly Iesse was as the roote Dauid as the tree out of that roote Marie as a branch of that tree and Christ as a budde of that branch Haymo 4. and it is called a roote because then that familie was obscure when Christ sprang vp out of it as the roote of the tree lieth hid in the earth and Iesse is named rather then Dauid because the kingdome of Dauid was then ceased onely the familie of Iesse still remained 17. Quest. Of the Apostles prayer v. 13. The God of hope fill you with all ioy and peace c. The God of peace 1. Origen noteth that the Apostle by occasion of the next words before in him shall the
pro benedictione eleemosynam intelligere you may vnderstand for blessing almes c. but they adde further this aboundance of blessing to be vniuersa bona all good things digna benedictione i. laude worthie of blessing that is praise so they vnderstand blessing of the praise and commendation which their vertues were worthie of not actiuely of the blessing which the Apostle should conferre vpon them so also the Greeke scholiast I shall finde you omnibus bonis ornatos furnished with all good things M. Calvin also followeth this sense that the Apostle at his comming should reioyce quod spiritualibus Euangelij divitijs affluerent that they abounded in all spirituall riches of the Gospel But it is euident by the text it selfe that the Apostle saying I shall come in the aboundance of blessing that it sheweth rather what the Apostle shall bring with him then what he should there finde 3. Some referring it to S. Paul doe vnderstand this aboundance of blessing of the gift and power of miracles whereby the Apostle should come furnished to confirme the Gospel among them Ambrose so also Hugo miracula multa mihi dabit facere inter vos God shall giue me power to worke many miracles among you but in this sense this blessing should be too much restrained 4. Theodoret applyeth it to the many troubles and afflictions out of the which the Lord had deliuered Paul and so aboundantly blessed them but he speaketh of such blessing as he should receiue to bestow vpon them as Origen well saith venieutis gratia suscipientium merita pariter designantur both the great grace of the commer and the worthines of the receiuer is expressed 5. So then the Apostles meaning is that he should so come vt benedictione Evangelij impleam that I shall fill you with the blessing of the Gospel Oecum that he should come in abundantia honorum spiritualiuos in the aboundance of spirituall grace Lyran. he should afferre copiam spiritualium honorum bring then aboundance of spirituall things Martyr he hopeth adventum suum fore frugiferum that his comming vnto them shall be fruitfull Beza and Haymo well expound it by that place c. 1.11 I long to see you that I might bestowe vpon you some spirituall gift 6. Origen here further obserueth that the Apostle spake thus by the spirit and by the gift of prophesie supra hominem namque est haec scire de futuris for it is aboue mans teach to knowe concerning things to come that he should not onely come vnto them but come in the aboundance of blessing And indeede the Apostles going to Rome was reuealed by the spirit as S. Luke testifieth Act. 19.20 that he purposed by the spirit after he had bin at Ierusalem to see Rome also but his other purpose of going into Spaine was not by diuine reuelation but humane disposition and therefore it is probable he failed in the one as hath beene shewed before though not in the other Quest. 39. Of the Apostles request that they would ioyne in prayer with him v. 30. I beseech you by our Lord Iesus c. 1. It appeareth how much the Apostle was troubled in spirit vsing this vehement obtestation as to entreate them by the Lord Iesus and by the holy spirit not that the Apostle was so carefull for his life but because Ecclesia periculum in eo agisciebat he knewe nothing could happen vnto him without great danger of the Church 2. the force of this obtestation lieth herein that if they did not pray for him it would redound much to the dishonour of Christ and of the holy Ghost for â—o entreat one by a thing is to insinuate that the thing which is most deare vnto them will thereby receiue hurt or be wronged if he prevaile not in his request Pareus or he entreateth them by the ende which he propounded it was the cause of Christ which they ought to further by their praiers and the by efficacie of charitie whereby they were bound to performe this dutie toward him Tolet and in effect be chargeth them by the loue of Christ wrought in them by the holy Ghost to ioyne in prayer with him as if he should haue said si in eum creditis if ye beleeue in him if there be in you any charitie gloss interlin as the Apostle Phillip 2.1 more at large vseth the like obtestation if there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercie fulfill my ioy so that he presseth and vrgeth them three wayes by this vehement obtestation both in respect of their loue vnto Christ whom they should seeme to neglect in respect of the Apostle to whom they were bound in charitie and in regard of themselues who should be found not to haue those graces of the spirit in truth not bringing forth the fruit of them 2. For the loue of the spirit 1. Chrysostome obserueth that the Apostle naming Christ and the spirit and not the father doth insinuate that we should not be troubled when in like manner he nameth the Father and the Sonne without the spirit or the father alone because non semper eodem modo ponit sanctam Trinitatem he doth not alwaies in one and the same manner set downe the Trinitie 2. Chrysostome further taketh the loue of the spirit actiuely for the loue whereby the spirit hath loued vs for as the Father and the Sonne loued the world so likewise the holy Ghost but rather that loue and coniunction is here signified which is wrought by the holy Ghost in the members of Christ Martyr will haue the loue of the spirit to be taken for the spirit of loue as c. 9.31 the law of righteousnes is put for the righteousnesse of the lawe but this inversion of the words is not here necessarie 3. To striue with me by prayers 1. certamen vocat ferventem orationem he calleth a feruent prayer a strife he would haue them pray for him earnestly 2. and they must pray with feeling and compassion for they which pray eorum in se recipiunt personam c. doe as it were take their person vpon them for whom they pray Calvin and make their case their owne 3. and hereby is signified that maximum praesidium fidelis oratio that a faithfull prayer is the cheifest defense against the spirituall adversaries Bucer 4. Origen obserueth further that the Apostle vseth this word of striuing together in prayer because of the resistance of the spirituall adversarie obsistunt enim daemones in oratione c. for the euill spirits doe resist in prayer first that one be not found such as the Apostle speaketh to lift vp pure hands without wrath and if one doe obtaine so much as to pray without wrath vix est vt effugiat esse sine disceptatione t. sine superfluis cogitationibus yet that will hardly scape him to pray without doubting that is without vaine and idle cogitations for
qu. Why the Apostle onely maketh mention of sinnes past 36. qu. How God is said to be iust and a iustifier of him which is of the faith c. v. 26. 37. qu. How reioycing is excluded not by the law of works but by the law of faith 38. qu. Of the difference betweene these two phrases of faith through faith v. 30. 39. qu. How the Law is established by the doctrine of faith Questions vpon the fourth Chapter 1. qu. Vpon what occasion S. Paul bringeth in the example of Abraham 2. qu. Of the meaning of the first verse 3. qu. Of the meaning of the 2. verse 4. qu. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnes v. 4. 5. qu. Of the meaning of the words who counted this for righteousnes vnto Abraham 6. qu. What it was that Abraham beleeued 7. qu. Why Abrahams faith was imputed to him at this time and not before 8. qu. What imputation is and what to be imputed 9. qu. How Abrahams faith was imputed to him for righteousnes 10. qu. Whether Abraham were iustified by any thing beside his faith 11. qu. How S. Paul and S. Iames are reconciled about the manner of Abrahams iustifying 12. qu. Of the explication of the 4. and 5. verses 13. qu. Of the diuers kinds of rewards 14. qu. How it standeth with Gods iustice to iustifie the wicked v. 5. 15. qu. How our sinnes are said to be forgiuen and couered v. 7. 16. qu. In what sense circumcision is said to be a signe and wherefore it was instituted 17. qu. In what sense circumcision is called a seale of the righteousnes of faith v. 11. 18. qu. Whether the mysterie of faith in the Messiah to come were generally known vnder the Law 19. qu. Certaine questions of circumcision and first of the externall signe why it was placed in the generative part 20. qu. Certaine doubts remooued and obiections answered concerning circumcision 21. qu. How Abraham is saide to be the father of them which beleeue v. 11 12. 22. qu. How Abraham is saide to be the father of circumcision v. 12. 23. qu. How and where Abraham was promised to be heire of the world v. 13. 24. qu. Wherein Abraham was made heire of the world and wherein this inheritance consisted 25. qu. How faith is said to be made voide if they which are of the law be heires 26. qu. How they law is said to cause wrath 27. qu. Of the meaning of these words v. 15. where no law is there is no transgression 27. qu. Who are meant by Abrahams seede which is of the law v. 16. 28. qu. Of the meaning of these words I haue made thee a father of many nations before God 29. qu. Of the meaning of these words v. 17. who quickneth the dead and calleth those things which be not c. 30. qu. How God is said to call those things which be not as though they were 31. qu. Whether it be peculiar to God onely to quicken and raise the dead 32. qu. How Abraham is said against hope to haue beleeued vnder hope 33. qu. How Abrahams bodie is said to be dead v. 19. 34. qu. What promise of God made to Abraham it was whereof he is saide not to haue doubted v. 20. 35. qu. Whether Abraham doubted of Gods promise 36. qu. How Abraham is said to haue giuen glorie vnto God v. 20. 37. qu. What was imputed to Abraham for righteousnes 38. qu. Of these words Now it is not written for him onely c. v. 23. 39. qu. How Abrahams faith is to be imitated by vs. 40. qu. Wherein Abrahams faith and ours differ and wherein they agree 41. qu. How Christ is said to haue bin deliuered vp for our sinnes v. 25. 42. qu. Why the Apostle thus distinguisheth the benefits of our redemption ascribing remission of sinnes to Christs death and iustification to his resurrection v. 25. Questions vpon the fifth Chapter 1. qu. What peace the Apostle meaneth v. 1. 2. qu. Of the second benefit proceeding of our iustification which is to stand and persevere in the state of grace 3. qu. Of the benefit of our iustification the hope of euerlasting glorie 4. qu. How we are said to reioyce in tribulation 5. qu. How S. Paul and S. Iames are reconciled together the one making patience the cause of trialls or probation the other the effect 6. qu. Of the coherence of these words with the former because the loue of God is shed abroad in our hearts v. 5. 7. qu. What kind of loue the Apostle speaketh of saying the loue of God is shed abroad c. 8. qu. Why the loue of God is said to be shed abroad in our hearts 9. qu. Why it is added by the holy Ghost which is giuen vs. 10. qu. How Christ is said to haue died according to the time v. 6. 11. qu. Of the meaning of the 7. v. One will scarce die for a righteous man c. 12. qu. Of the difference betweene Christs dying for vs and those which died for their countrey 13. qu. Of the greatnes of the loue of God toward man in sending Christ to die for vs v. 8. 14. qu. Whether mans redemption could not otherwise haue beene wrought but by the death of Christ. 15. qu. Wherein the force of the Apostles reason consisteth saying Much more beeing reconciled we shall be saued by his life v. 9. 16. qu. Why the Apostle saith not onely so but we also reioyce in God c. v. 11. 17. qu. Whether any thing neede to be supplied in the Apostles speach v. 12. to make the sense perfect 18. qu. Who was that one by whome sinne entred into the world v. 12. 19. qu. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 20. qu. How sinne is said to haue entred into the world 21. qu. And death by sinne what kind of death the Apostle speaketh of 22. qu. Whether the death of the bodie be naturall or inflicted by reason of sinne 23. qu. Of the meaning of the Apostle in these words in whome all haue sinned and of the best reading thereof v. 12. 24. qu. Whether the Apostle meaneth originall or actuall sinnes saying in whome all haue sinned 25. qu. Of the coherence of these words Vnto the time of the Law was sinne in the world 26. qu. How sinne is said to haue beene vnto the time of the Law 27. qu. What sinne the Apostle meaneth which was in the world vnto the time of the law 28. qu. How sinne is said not to be imputed where there is no law 29. qu. How death is saide to haue raigned from Adam to Moses 30. qu. Of the meaning of these words which sinne not after the transgression of Adam 31. qu. How Adam is said to be the figure of him that was to come v. 14. 32. qu. Of the names and tearmes which the Apostle vseth in this comparison 33. qu. Of the comparison betweene Adam