vnsound opinion 1. Bellarmine thus reasoneth that the Apostles did reach the Church at the first without Scriptures therefore they are not simply necessarie but onely for the greater profit of the Church like as an horse is necessarie for ones iourney for his more speedie trauaile but not simply necessarie because he may go a foot Bellar. l. 4. de verb. c. 4. Contra. 1. True it is that the writing of the Scriptures are not simply necessarie in respect of God for he by his absolute power could find a way to teach his Church otherwise but in respect of Gods ordinance which hath appointed the Scriptures for edifying of his Church they are necessarie as bread is necessarie for mans sustentation though God can nourish and maintaine life without bread 2. It is not true that the Apostles did teach without Scriptures for they had the prophetical writings first and afterward their owne and while the Apostles themselues were liuing and present the writing of the Gospel was not so necessarie as afterward 3. The writing then of the Gospel was necessarie 1. both in respect of that age present for the preuenting and stay of heresies which might be more strongely resisted and gainesayed by an euident and extant rule of faith 2. in regard of those Churches to whom the Apostles preached not by liuely voice it was necessarie that they should haue some perfect direction by writing 3. and that the ages also to come might haue a rule of their faith Arg. 2. The Church may as well now be instructed without the Scriptures as it was for the space of 2000. yeares before the lawe was written Bellar. ibid. Contra. 1. In the first age of the world the light of nature was not so much obscured as afterward when the law was written and therefore the argument followeth not the Scriptures were not necessarie then therefore not now 2. because the old world wanted the Scriptures to direct them that was the cause why they were giuen ouer generally to all kind of prophanenesse and therefore to preuent the like mischiefe afterward the Lord thought good to giue his written word to his Church Argum. 3. The Apostles did preach much more then they did write and many things they deliuered to the Church by tradition so that not the Scriptures by themselues are a totall rule and direction of the faith but partiall together with the traditions and ordinances of the Church Contra. 1. The Apostles did indeed speake more then they did or could write but yet they preached the same things and deliuered no other precepts concerning faith and manners but the same which they committed to writing 2. many things concerning orders and especially in particular Churches the Apostles left by tradition but no other precepts and rules of faith then they had written 3. The Scriptures are no partiall but a totall and perfect rule of faith for mensura adaequata esse debet mensurate the measure must be equall vnto that which is measured it must neither be longer nor shorter if then the Scripture should come short of faith it were no perfect rule nay it were no rule at all Pareus Now on the contrarie that the Scriptures are necessarie thus it is made plaine 1. From the author the Prophets and Apostles did write by the instinct of the spirit but the spirit mooueth not to any vnnecessarie or superfluous worke 2. from the office of the Apostles which was to teach all nations Matth 28.19 which seeing they could not doe in their owne persons it was necessarie that they should preach vnto them by their writings 3. from the ende and vse of the Scriptures 1. whether for instruction in doctrine for all Scriptures are written for our learning Rom. 15.4 or direction vnto vertuous liuing or decision of Questions and confuting of errors it was necessarie that the Scriptures should be writen to these vses as the Apostle sheweth 1. Timoth. 3.16 that the man of God may be perfect The Scriptures then were necessarie to be extant for the aforesaid purposes in so much that the Apostle saith if any Angel from heauen doe preach any other Gospel c. let him be accursed whereupon Chrysostome saith Paulus etiam Angelis de coelo descendentibus proponit Scripturas Paul euen propoundeth the Scriptures to the Angels descending from heauen in Galat. c. 1. 6. Morall observations 1. Observ. Of the happinesse of these times vnder the Gospel in comparison of the former times vnder the Lawe In that the Lord hath clearely manifested and opened vnto his Church by Iesus Christ the high mysteries which lay hid before therein appeareth the singular loue of God to his Church and the great preheminence which the faithfull now haue in comparison of the people of God vnder the Law as our Sauiour saith vnto his Apostles Blessed are your eyes for they see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things which you see and could not see them c. Matth. 13.16 17. the vse hereof is to stirre vs vp vnto thankefulnesse vnto God for this so great mercie shewed vnto his Church 2. Observ. The dangerous estate of those which are found to be contemners of the Gospel and Newe Lawe The greater light is reuealed and the more knowledge that men haue the greater obedience doth God looke for at their hand disobedience then now vnto the Gospel of truth is so much more greiuous then was transgression vnder the law as the times of light and knowledge in brightnesse exceede the dayes of ignorance and blindnesse thus the Apostle reasoneth the night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Rom. 13.12 So also Hebr. 2.2 the Apostle saith if the word spoken by Angels was stedfast and euerie transgression c. receiued a iust recompence of reward how much more if we neglect so great saluation c. More special obseruations vpon the whole Epistle 1. The Argument and Methode of S. Pauls epistles in generall and specially of this Epistle 1. Nicephorus lib. 2. c. 34. maketh the end and scope of Saint Paules Epistles to consist in these two things 1. that the Apostle what he preached beeing present he committed to writing to put them in memorie when he was absent 2. And that which he did more obscurely deliuer by word of mouth or passed ouer in silence he did in his writings handle and set forth more fully and plainely But the Apostle had diuerse other occasions offred him in his epistles then fell out in his sermons and therefore it is to be thought that although his sermons and writings agreed in the substance of doctrine yet he as occasion did mooue him in his epistles otherwise handleth matters then he did in his preaching 2. His Epistles then may be reduced to these fiue kinds 1. Some belong vnto doctrine wherein he layeth
iudgements from heauen tanquam è sublimi loco as out of an high place in the sight of all Faius so manifest that no man can denie it Beza 7. But the best sense is that men shoud not thinke these plagues sent vpon the world to be ordinarie and naturall though God therein may vse naturall and secondarie causes sed à Deo inflicta but that they are inflicted of God Martyr Pareus 5. Vpon all vngodlinesse 1. Origen restraineth this clause that though the wrath of God be said to be reuealed against all impietie non tamen in omnes homines yet not against all men but onely against those among the Gentiles which had the knowledge of the truth such were their wise men and Philosophers 2. But Tolet by diuerse reasons sheweth that all the Gentiles are here comprehended whether the wise or vnwise 1. by the generalitie of the words against all impietie and vnrighteousnesse 2. because they all had the knowledge of God by the creatures 3. v. 26. the Apostle maketh mention of their women whom he would not haue counted among the Philosophers and wiser sort 4. the Apostles intent is to prooue that all the Gentiles were vnder the wrath of God and therefore also the knowledge of the Gospel and of faith in Christ was necessarie vnto all both the wise and vnwise 3. but as Tolet here reasoneth well so yet herein he is deceiued he thinketh as this sentence concerneth all the Gentiles so the former that the iust shall liue by faith he taketh to be meant onely of the Iewes whereas v. 17. the Apostle made euident mention both of Iew and Grecian that the Gospel was the power of God to saluation to euerie of them that beleeued Faius 6. All impietie and vnrighteousnesse 1. Tolet following Theodoret thinketh that these two are applyed to idolatrie which is both impietie because it denieth vnto God his worship and iniustice in giuing that which is due vnto God vnto idols 2. But the vsuall interpretation is better which Origen also hath impiet as peccare in Deum est iniquit as in homines impietie is to sinne against God iniquitie against men so also Chrysostome non de dogmatis tantum dicit sed de vita he speaketh not onely of the errors of doctrine but of the sinnes of the life c. So impietie comprehendeth the transgressions against the first table vnrighteousnesse against the second Pareus 3. some by all impietie c. vnderstand all impious and vnrighteous persons Perer. rather it signifieth super omnes impietatis partes c. vpon all the partes of impietie and vnrighteousnesse Gorrham whereof these two reasons may be yeelded 1. that none should be excepted though they seemed neuer so righteous they might haue some impietie in them Beza 2. and to shew the obiect of Gods wrath which was not properly men but the impietie and vnrightousenesse of men Pareus Quest. 48. What it is to withhold the truth in vnrighteousnesse v. 18. 1. Anselme vnderstandeth this of those qui veritatem id est Dei scientiam habent tamen male vivunt which haue the truth that is the knowledge of God but yet doe liue ill 2. Basil of those qui donis Dei ad proprias voluntates abutuntur which hauing the gifts of God doe abuse them to their owne pleasure But the first restraineth this word veritie or truth as though it onely concerned the knowledge of diuine things whereas there is a truth also in moral duties the second seemeth onely to include those which sinne malitiously and of set purpose whereas all the Gentiles were guiltie of this in detayning the truth in vnrighteousnesse 3. Oecumenius expoundeth it of those which did know the truth in themselues and did keepe it in ne alys splendeat that it should not appeare vnto others But in this sense onely the Philosophers and wise men among the heathen should be touched whereas S. Paul sheweth what was the condition of all the Gentiles in generall 4. Augustine Ambrose Chrysostome Hayme doe specially apply it to the knowledge of God which the Gentiles had by the creatures and abused it in leauing the Creator and worshipping the creature quod per opera Dei cognovisti per opera hominum perdidisti that which thou knewest by the works of God thou hast lost by the handieworke of men August serm 55. de verbo Domini secund Ioan. And Chrysostome thus resembleth it like as one hauing the kings treasure committed vnto him to bestowe in the kings affaires should spend it vpon harlots and other Iewde persons so also Tolet. Perer. But in this sense the Apostles reason should be too much restrained who spake before of all impietie and vnrighteousnesse both against God and man 5. By truth then we here better vnderstand veras notitias de Deo colendo proximo diligendo the true notice both of worshipping God and louing our neighbour such as the Gentiles had by the knowledge of nature which notice of the truth they by their owne concupiscence and vnrighteousnesse abused and did contrarie things to this their knowledge both in their duties toward God and their neighbours Pareus Martyr Hyperius And here the Apostle vseth a sic similitude taken from Tyrants who oppresse the innocent and imprison them so the Gentiles did as it were imprison the truth which they had by nature in their owne corrupt affections which were as setters gives vnto the truth which would haue shewed it selfe but was kept vnder 6. But seeing the truth is powerfull and prevalent why should it be kept vnder more at one time then at an other Ans. The truth is alwaies powerfull but the difference is not in the truth it selfe but in the instrument which we vse in apprehending it our naturall strength is of small force but when the grace of God assisteth vs then the truth breaketh forth and can be no longer kept vnder Martyr 49. Quest. What the Apostle meaneth by these words v. 19. That which may be knowe of God is manifest in them c. 1. The Apostle here preuenteth an obiection for whereas he had said that the Gentiles did hold the truth in vnrighteousnes it might be obiected that they had not the knowledge of the truth at all the Apostle therefore sheweth that they had the knowledge of God by the light of nature and by the sight of the creatures Pareus 2. Chrysostome Oecumenius likewise Ambrose Augustin this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of God they restraine vnto the knowledge of the creatures making the next verse an exposition of this the inuisible things c. are seene by the creation But the Apostle euidently distinguisheth this knowledge from that for this is saide to be manifest in them the other is without them here therefore he meaneth that naturall light and those principles of truth both concerning God that he is and what he is and touching morall equitie which are by nature imprinted in the minde Pareus
with the singular vertues of God But Tolet obiecteth that the word quoque also is here a note non declarationis sed adiectionis not of declaration but of addition Contra. Though the vulgar Latine so translate quoque also yet in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as nempe or videlicet that is to say as Vatablus and the Syrian interpreter read so likewise Beza 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the world created These words are diuersly expounded for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the very act of creating of the world and the creature it selfe that was made as Erasmus noteth hereupon these diuers interpretations are giuen 1. Some read by the creation of the world Beza Genevens and Aretius thus distinguisheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tota mundi fabrica the whole frame of the world taken together but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workes afterward mentioned are the speciall workes as the starres the elements and such like But if by the creation the workes themselues created should be vnderstood then the Apostle should seeme superfluously afterward to make mention of the workes are vnderstood by the workes Perer. Tolet. and beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the genitiue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the datiue and therefore they can not be ioyned appositiuely together by way of declaration Pareus 2. The Latine translatour readeth à creatura of the creature which Anselme and the ordinarie glosse following vnderstand of man in which sense it is taken Mark 16.15 preach the Gospel to euery creature And man is so called the creature by a certaine excellencie because he hath some agreement with euery creature he is in a place as other bodies he hath sense as beasts and vnderstanding as Angels But as Tolet well noteth the other word which is ioyned with creature of the world excludeth this particular sense and application vnto man 3. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here better taken for the world created and is referred vnto the time à mundo condito since the world was created Pareus à fundamentis mundi from the foundation of the world as the Syrian interpreter for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is taken as Matth. 13.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foundation of the world Tolet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth not the act of the creation for it is taken for the world created afterward in this epistle Rom. 8.20 nor yet for the creatures simply but for the state of the world when it was created from the world created à constitutione mundi from the constitution of the world as Chrysostome is translated 3. Beeing vnderstood by his workes Non corporea vel imaginaria visione sed intellectuali not by a corporeal or imaginarie vision are they seene but by an intellectual gloss interlin as the cause is vnderstood by the effect Lyran. like as by an image representing one that is absent we are brought to the knowledge and remembrance of him so God is seene in his workes Perer. 4. To wit his eternall power and Godhead 1. Some by the inuisible things of God vnderstand the person of God the father by the vertue or power the person of the Sonne by the deitie the holy Ghost which interpretation Theophylact mentioneth here onely Gorrham seemeth to follow it But this reason maketh against it that the mysterie of the Trinitie is to high a matter to be searched out by the light of nature that knowledge commeth onely by reuelation Perer. 2. These three things then are here vnderstood the eternitie power and diuine maiestie of God the knowledge whereof man is lead vnto in part by his naturall instinct Perer. 3. And vnder the deitie or Godhead are vnderstood the rest of his attributes his wisdom goodnes iustice which are seene in the administration of the world whereby his Godhead which is in it selfe incomprehensible is knowne as by the effects Pareus 52. Quest. Of the knowledge which the Philosophers had of God and by what meanes they attained vnto it 1. Theodoret rehearseth fiue waies whereby the Philosophers were brought to the knowledge of the Creator 1. by the contemplation of the heauens and the starres and their orderly motion 2. by the consideration of the elements the fire the aire the water the earth 3. by the admirable frame and workemanship of mans bodie 4. by the operation of mans hands and by the manifold arts inuented by man 5. by the dominion which man hath ouer the creatures Theodor. in serm de provid But some Philosophers had their speciall and peculiar reasons beside which induced them to thinke there was a God 2. Socrates especially considered the prouidence of God in prouiding so bountifully for man as he bringeth Euthydemus by this particular induction to acknowledge that God hath speciall care of man as he hath giuen him the light and day to guide him the night for him to rest in the fire to warme him the fruits of the earth to nourish him And whereas Euthydemus obiected that these things were common vnto men with bruit beasts Socrates sheweth that euen the beasts themselues also are for mans vse and beside God hath giuen more excellent gifts vnto man then to any other creature as vnderstanding memorie speach wherein Gods speciall care appeareth more to man then toward any other creature This was Socrates inducement ex Grynaeo 3. The Platonists did finde out God by comparing the Godhead with other things first they were perswaded that God was not a bodie secondly they held God to be immutable and so they sought not God in the soule of man or among the mutable spirits and therefore they held God to be an infinite and immutable essence beyond them all to this purpose August lib. 8. de civ Dei c. 6. And further they rose vp thus by degrees to finde out the Godhead first they held spirituall things to be better then corporall then the things that had life they preferred before those that had no life and of the things that had life them that had sense and motion and of these they held to be most perfect the things that were endued with reason and of the things hauing reason such as were intellectuall spirits such as are the Angels and among those he to be most perfect that was totus actus onely in act void of all passiue qualitie which is God for the other spirits doe consist partly in act partly in a possibilitie as they may not be But it is impossible that God should not be and thus by these steppes did they ascend to the contemplation of the diuine nature Faius 4. Aristotle was perswaded that there was a God and that all things consisted by the diuine power because it was haereditaria fama omnium mortalium an hereditarie opinion of all mortall men lib. 12. Metaphys c. 6 7. lib. 7. Ethicor. c. 13. thereupon
nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
the iust shall liue by faith haue no other meaning but this iustum secundum fidei norman vitam dirigere that the iust doth direct his life according to the rule of faith Contra. 1. He doth not place the words aright for thus are the words to be ioyned together the iust by faith shall liue so that by faith hath rather connexion with the first word the iust then with the last shall liue 2. the Apostle by life here vnderstandeth euerlasting saluation not our conuersion here as is said before v. 16. that the Gospell is the power of God to saluation to euerie one that beleeueth faith then bringeth to euerlasting saluation 2. The Rhemists haue this shift that faith together with workes must be here vnderstood to iustifie the Apostle saith not the iust shall liue by faith onely to this purpose also Bellarmine lib. 1. de iustificat c. 20. Contra. 1. If the whole life of the soule depended not vpon faith but partly vpon faith partly vpon workes then it might as well be said the iust shall liue by workes which were an absurd speach and not farre from blasphemie 2. the Apostle c. 3.28 excludeth works concluding that a man is iustified by faith without the workes of the lawe then to liue by faith is to liue onely by faith as we are iustified onely by faith without workes 3. Nowe although the iust liue by faith and not by workes yet faith liueth by workes it must be a liuely and effectuall faith working by loue by the which the iust man liueth and not a dead faith 3. Pererius here slyeth to their old distinction of iustification the first which is by faith the second is perfited by workes so faith is said to iustifie a man because it is exordium fundamentum radix iustificationis the beginning foundation and roote of iustification Perer. dâ—sput 8. in 1. ad Roman sect 46. Contra. 1. That which he calleth the second iustification is properly satisfaction which is the fruit of iustification as the Apostle saith Rom. 6.22 beeing now freed from sinne and made seruants vnto God you haue your fruit in holines and the end euerlasting life where the whole state of the faithfull man is diuided into these three parts his iustification and freedome from sinne which is by faith the fruit of his iustification which is holynesse and the ende or reward which is euerlasting life 2. to liue by faith sheweth that not the beginning but the perfection of our life is by faith and by nothing but faith as the Apostle saith the iustice of God is reuealed from faith to faith faith is the beginning and end of this iustice there is no time wherein saluation is giuen vnto any but by faith as Thomas expoundeth see before quest 42. 4. Bellarmine hath an other deuise he maketh this the meaning the iust shall liue by faith that is ex fide patienter expectare quae Deus promisit by faith he doth patiently expect those things which God hath promised So he would haue it vnderstood rather of patient wayting and expecting then of iustifying lib. 2. de effect sacram c. 9. Contra. This patient expecting of Gods promises is indeede a fruit of iustifying faith for it is the ground of things hoped for and he that is iustified by faith hath this grace also of patient expectation but to liue by faith comprehendeth more 2. and that by this phrase to liue by faith the Apostle vnderstandeth to be iustified by faith is euident Gal. 2.20 Thus I liue not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith if the Sonne of God c. 3. And whereas Bellarmine further obiecteth that the Prophets meaning from whom the Apostle taketh this saying is none other but to note their patience that waited for the Lords promises it hath beene shewed before qu. 44. that the Apostle keepeth the Prophets sense and doth most fitly apply this sentence to iustification by faith 5. But the Romanists against iustification by faith onely thus obiect 1. It seemeth a verie absurd thing to make men beleeue that they shall be iustified by faith onely without either satisfaction for their sinnes or the workes of righteousnesse by this meanes nothing could be easier then by faith to be saued 2. And this doctrine will make men presumptuous that they will care for no good workes and so there should be no more vse either of precepts to exhort them vnto the workes of pietie nor of threatnings to terrifie them from sinne Contra. 1. Though that faith neede no satisfaction for sinne in our selues nor good workes as helping vnto iustification yet it apprehendeth the satisfaction made by Christs suffering for our sinnes and workes are also necessarie as testimonies of our faith though not as helpes of our iustification neither is such a faith liuely and effectuall so easie a thing seeing man hath no power of himselfe to attaine vnto it vnlesse God doe giue it and to beleeue in Christ as a Christian ought is found to be the hardest thing in the whole world 2. Neither is this a doctrine of presumption nor yet doth it make voide precepts and comminations for faith though it require not workes as causes and helpes to saluation yet it cannot be without them as fruits and effects so that the lawe of faith establisheth the lawe of workes as the Apostle sheweth c. 3.31 doe we then make the lawe of none effect through faith God forbid yea we establish the lawe Pareus Controv. 17. How the Gospel is the power of God to saluation to everie one that beleeueth v. 16. This and such like places which ascribe iustification and saluation to faith as Ioh. 3.16 that whosoeuer beleeueth in him should not perish Act. 13.39 by him euerie one that beleeueth is iustified Bellarmine would thus elude 1. he saith that these Scriptures must be vnderstood negatiuely that without faith none are iustified not that onely by faith they are iustified 2. then by all are vnderstood all nations that there is no difference between Iew and Gentile but that one common way to saluation is propounded to them all 3. And it beeing applyed to euerie particular man the meaning is that not faith of it selfe alone but with other things as hope charitie iustifieth Bellar. lib. 1. de iustifie c. 22. Contra. 1. Yes these sayings hold affirmatiuely that faith is sufficient vnto saluation for our Sauiour saith Iohn 5. he that beleeueth c. hath euerlasting life and is passed from death to life that which giueth a man a present assurance and reall possession of euerlasting life is alone availeable to saluation 2. True it is that none of what nation soeuer are excluded but euerie one that beleeueth wheresoeuer is iustified this confirmeth the doctrine of iustification by faith that there is no other way to saluation either for Iewe or Gentile 3. And if the Gospell be the power of God to saluation
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.
morally he should be a lyar in act Pareus so then euery man is said to be a liar quia mentiri potest quamvis non mentiatur because he may and can lie though alwaies he doe not lie Tolet. 6. Quest. How the Prophet Dauid is to be vnderstood saying Euery man is a lyar Psal. 116.11 1. Some doe thus interpret nihil est firmum vel stabile in rebus humanis nothing is firme or stable in humane matters Theodoret to the same purpose also Euthymius fallax est humanae vita faelicitas the happines of mans life here is deceitfull But this beeing a most true position how could the Prophet say I said in my hast as correcting his hastie and vnaduised speach in thus saying 2. Some preferre this sense that Dauid beeing much troubled and perplexed with his manifold afflictions and sometime tempted with diffidence doth correct himselfe and confesseth that God notwithstanding was true though all men were liars Perer. but it is euident by the Prophets words that this is not a correcting but a corrected speach which he spake in his hast 3. Origen deliuereth a third sense that Dauid hauing reuealed vnto him the truth by faith saying a little before I beleeued and therefore I spake doth thankfully acknowledge that he had receiued the reuelation of the truth from God whereas all other men as Philosophers and the wise among the heathen were liars their writings were full of error and falshood But that by all he vnderstandeth not onely the vnbeleeuing Gentiles but all men in generall is euident v. 12. following as hath beene shewed before 4. Calvin whome the Genevens follow thus expoundeth nihil esse certi neque ab homine neque in homine that there is no certentie neither from man to be looked nor yet in man but this beeing a most true and aduised assertion why then should the Prophet there say he spake it in hast for so the word there signifieth as likewise Psal. 31.22 I said in my hast I am cast out of thy sight 5. Vatablus thinketh that Dauid meaneth those which said when Saul persecuted him that he should neuer enioy the kingdome and therefore he trusting to Gods promises saith they were all liers But why then should Dauid say I said in my hast as confessing that he thus spake in his heat and hast 6. Wherefore the meaning of the Prophet Dauid there is this that beeing oppressed with his manifold and great afflictions he had some distrustfull thoughts in so much that he began to thinke that euen Samuel and Nathan which had made vnto him such promises concerning the kingdome were but men and had spoken as men vnto him And this sense may be confirmed by the like place Psal. 31.22 cited before I said in my hast Iun. Caietan Iansenius But two obiections will be made against this interpretation 1. If Dauid be thus vnderstood this allegation should seeme to be impertinent for the Apostle groundeth vpon that saying of Dauid as a certen and vndoubted axiome which Dauid their vttered in hast Ans. 1. It is not necessarie to graunt that S. Paul citeth this place out of that Psalme the like saying is found Psal. 39.5 Euery man is altogether vanitie 2. but it may safely be admitted that the Apostle hath reference to this very place Psal. 116. and yet he keepeth the Prophets sense for though Dauid were deceiued in the particular application to Samuel and other Prophets yet the speach was true in generall euery man is a liar here was Dauids error that he tooke them to speake as other men this generall ground of Dauids speach the Apostle followeth here 2. Obiect The word there vsed bechaphzi Vatablus translateth in praecipiti mea fugâ— in my hastie flight the vulgar latine in excessu meo when I was beside my selfe for feare it neede not be translated in my hast Ans. 1. The word chapaz signifieth indeede all these to make hast to be astonished to mooue for feare to precipitate but the more vsuall and proper signification is to make hast as Exod. 12.10 Ye shall eate it in hast Psal. 104.7 they hast away 2. and whether it be translated in my hast or in my feare the sense is all one that Dauid spake thus in his heat and passion 3. and that it is not meant of his externall flight of bodie but rather of the acceleration and hast of his affections is euident by the like place Psal. 31.22 I said in my hast I am cast out of thy sight Quest. 7. Of the occasion of these words cited out of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned The words in the 51. Psalme immediatly going before are these v. 4. Against thee onely haue I sinne and committed euill in thy sight how Dauid is said to haue sinned onely against God it is diuersely scanned 1. Gregorie thus expoundeth tibi soli peccavi against thee onely haue I sinned quia tu solus es sine peccato because thou onely art without sinne man is not said to sinne against man quia eum aut par aut grauior culpa inquinat because either he is defiled with the same or a greater sinne But though euerie man be a sinner this is no reason but that one man may trespasse against another 2. Origen thus expoundeth Dauid by these words of S. Paul 1. Cor. 2.15 the spirituall man discerneth all things yet he is iudged of none therefore against thee onely haue I sinned because others cannot iudge me quia spiritualis sum because I am spirituall c. But Dauid in this act was not spirituall but carnall 3. Caietan thinketh that Dauid so speaketh because he was king and had no superiour iudge to whom he was subiect and therefore he is said onely to sinne against God because he onely was his superiour Iudge But Dauid standeth not here vpon any personall prerogatiue he setteth forth the qualitie of his offence 4. An other exposition which P. Martyr mentioneth is he saith he sinned onely against God because he sinned against his lawe for although he had trespassed against Vrias and Bathshebe his wife yet those were sinnes none otherwise then as they were prohibited by Gods lawe But in this sense not onely Dauid but euerie one beside should be faid to sinne against God 5 Some giue this sense against thee onely that is chiefely he had so profaned Gods couenant abused his benefits caused the name of God by this his fall to be blasphemed that he had offended God most of all Mart. Gualter But they are two diuerse things to sinne onely against God and chiefely to offend him 6. Wherefore Dauid here hath relation to the secresie of his sinne which was caried so politikely that the world perceiued it not yea Ioab though he was priuie to Vrias death yet knew not the cause Vatab. Iun. and thus before them D. Kimhi this sense is warranted 2. Sam. 12.12 where the Lord saith thou didst
of faith in any other gift it can not stand together for where merit and worke is the wages is not counted by fauour and so freely but by debt Rom. 4.4 2. The better answer then is that we are iustified freely although the condition of faith be required because faith doth not iustifie vt actus quidem noster est as it is an act of ours but all the vertue thereof proceedeth from the obiect as the Israelites beeing healed by looking vpon the brasen serpent obtained not their health by the very act of opening their eyes but by the obiect which they beheld which was the serpent And like as when a rich man giueth his almes vnto the poore though he stretch out his hand to receiue it yet is it said notwithstanding to be a free gift Tolet. annot 20. 3. But adde here further that as when a blind man putteth forth his hand but he that giueth is faine to direct it to receiue the almes or if a man haue a weake and withered hand which he is not able to stretch out vnlesse the other that giueth doe lift it vp in this case euery way the gift is free So our will is not of it selfe apt to beleeue or will any thing aright vnlesse the Lord direct it faith then beeing both the worke of God in straining our will and faith receiuing all the vertue from the obiect which it apprehendeth namely Christ it remaineth that faith notwithstanding we are iustified freely Faius 33. Quest. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 1. Chrysostome vnderstandeth the declaration of Gods iustice by the effects thereof like as God declareth his riches not that he is rich in himselfe but in making others rich and his power not in that he euer liueth himselfe but in raising others to life so his iustice is declared not in beeing iust in himselfe but in making others iust But this iustifying of sinners is a worke of Gods mercie not of his iustice 2. Theodoret herein will haue Gods iustice to be manifested because he did sustaine the sinnes of the world with patience forbearing to punish them but this likewise was an effect of his goodnes and mercie not of his iustice 3. Ambrose vnderstandeth this iustice of God in keeping and performing his promise but the iustice of God is not here to be taken in a diuers sense then before v. 22. the righteousnes of God by the faith of Iesus Christ. 4. Some doe take the iustice of God here for his goodnes mercie and clemencie as the Prophet Dauid vseth to pray Iudge me according to thy righteousnes that is thy goodnes Pareus but this seemeth not to be so proper here 5. Some vnderstand the iustice of God in not leauing sinne vnpunished Lyran. it was the iustice of God that the price of our redemption should not be paid otherwise then by the blood of Christ but this is not the iustice of faith which the Apostle spake of before 6. Therefore this iustice which the Lord manifested and declared is none other but the righteousnes of faith before touched and as the words here following doe shew by the forgiuenes of sinnes God reuealed and manifested this to be the true iustice whereby men are iustified before him euen the righteousnes of faith so August lib. de spir lit cap. 13. Anselme Tolet Osiander 34. Quest. What is meant by sinnes that are past v. 25. 1. Some think that this is vnderstood of the fathers in the law which were kept in Limbus who though thorough remission of their sinnes they were freed from punishment yet they were not receiued vnto glorie gloss ordin Gorrhan But Tolet confuteth this interpretation though he allow the opinion as not agreeable to the Apostles minde for the words are not to be so limited and restrained but generally the Apostle vnderstandeth such sinnes as he spake of before v. 23. All haue sinned and are depriued of the glorie of God And if the sinnes were not yet remitted vntill Christs comming vnto the Patriarks they could not be freed no not from the punishment 2. The Novatians vnderstand those former sinnes which were passed of sinnes going before vocation and iustification denying all remedie vnto sinnes committed afterward But this were to make the death of Christ of small force if there were no place for forgiuenes euen after one is iustified Dauid fell into those two grieuous sinnes of murther and adulterie after he was called and yet was restored againe 3. Catharinus with other Romanists vnderstand likewise sinnes going before iustification and baptisme the rest that follow after they say must be purged by other meanes as by repentance and satisfaction But the Apostle speaketh generally of all sinnes If any man sinne we haue an advocate with the Father Iesus Christ the iust 1. Ioh. 2.2 Christ is our aduocate as well for sinnes before baptisme as after but see more for the confutation of thir error among the Controversies 4. The Apostle then compareth not the persons but the sinnes and the times and sheweth that euen the sinnes committed vnder the law and from the beginning of the world were redeemed by no other way then by faith in Christ God by his patience did forbeare to punish those sinnes as not imputing them because of the Redeemer which was to come Agreeable hereunto is that place Heb. 9.15 For this cause is he the Mediatour of the new Testament that thorough death which was for the transgression in the former Testament they which were called might receiue the promise of euerlasting inheritance By conference of these places together it is euident that by sinnes that are past are meant not the sinnes going before baptisme or iustification but the sinnes committed vnder the old Testament to shew that there was no remission of sinnes from the beginning of the world but by faith in Christ. And this further appeareth because the Apostle faith v. 26. to shew at this time his righteousnes c. he setteth the present time of the Gospel and the reuelation of grace against the former times 35. Quest. Why the Apostle onely maketh mention of sinnes past Now the Apostle so extendeth the effect and fruit of our redemption by Christ vnto the sinnes passed as that the sinnes present and to come also shall be by vertue thereof remitted but he maketh mention only of the sinnes past and before committed for these reasons 1. Hereby the Apostle sheweth the imbecillitie of the law of Moses and the ceremonies thereof that they were expiationes non verae sed vmbratiles not true expiations but onely in shadow Pareus as the Apostle saith Heb. 9.9 that those gifts and sacrifices could not make holy concerning the conscience and so Thomas yeeldeth this reason vpon this place God remitted the sinnes before passed quae lex remittere non potuit which the law could not remit 2. Adamus Safhout addeth that the Apostle maketh mention onely of former sinnes to
106.31 the phrase is put with a preposition litzedakah it was imputed to him for righteousnes so that beside the identitie of the phrase there is no difference to say it was imputed vnto him for righteousnes or as righteousnes this reading of the Apostle is warranted by that other place in the Psalme 4. S. Paul with the Septuagint read he beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but in the Hebrew it is Iâ—iehovah in God Augustines distinction therefore doth not alwaies hold that it is one thing Deo credere to beleeue God an other in Deum credere to beleeue in God Mart. for these two both in the Hebrew and Greeke phrase are taken for the same though in the Latin tongue there is a difference 5. Quest. Of the meaning of the words Who counted this for righteousnes vnto Abraham 1. Some of the Hebrewes peruerting that place Gen. 15.6 doe vnderstand it of Abraham that he imputed this faith vnto himselfe for righteousnes but beside that it is a very improper and vnfit thing that a man should impute vnto himselfe his owne righteousnes the Apostle taketh away this doubt v. 9. weere he saith was imputed to Abraham he could not be both the imputer and the person also to whome the thing is imputed 2. And as vnreasonable is their glosse who vnderstand an other third person not expressed that the world imputed it to Abraham that is held him for that cause to be a righteous man ex Beza annot for how should the world be here vnderstood whereof there was no mention before the words then doe easily demonstrate who it was that imputed it namely he in whome Abraham beleeued he beleeued God and he that is God counted it vnto him for righteousnes 3. Tertullian lib. de patient doth read it in the passiue and referreth it vnto Abraham iustitiae deputatus est he was deputed for righteous whereas the Apostle doth not speake of the imputation of his person but of his faith as he saith v. 9. faith was imputed to Abraham 6. Quest. What it was that Abraham beleeued The Apostle may seeme vnfitly to alleadge that place of Abrahams faith which was onely concerning the promise of multiplying his seede which kind of beleefe is of an other nature then iustification by faith to this obiection diuers answers are made 1. Pererius here hath one answer that S. Paul speaketh not of the first iustification of Abraham when of a sinner he became righteous but of his second iustification which was an encreasing of the first and this is done per quemlibet actum meritorium by any meritorious act so that to beleeue any promise of God by such a faith informed by charitie is meritorious of a further degree of iustice But beside other errors which are here couched together as of the first and second iustice that charitie is the forme of faith that we are iustified by the merit of faith all which are before confuted in the controversies of the former chapter I doe here oppose against Pererius one of his owne order namely Tolet. annot 5. who directly prooueth that S. Paul speaketh of Abrahams first iustification which he prooueth by that place Iam. 2.25 that when Abrahams faith was imputed to him for righteousnes he was called the friend of God now saith he secunda iustitia non amicum sed gratiorem amicum fecit the second iustice doth not make one Gods friend for he was Gods friend before when he was first iustified but it maketh him a better and more acceptable friend 2. Peter Martyr hath here two answers 1. he that spake here vnto Abraham was Christ and therefore in beleeuing God he beleeued Christ and so this saith was imputed vnto him for righteousnes 2. all the promises of God were grounded vpon the mercie and goodnes of God and the mercie of God is grounded on Christ the Patriarkes then though it were but a temporall promise which was made yet in beleeuing of it did repose their trust vpon Gods mercie in Christ but both these answers are vnsufficient for they shew not directly that Abraham was iustified by faith but onely by a certaine consequence 3. Therefore the best answer is that Abraham in this multiplying of his seede did vnderstand Christ for his faith had respect not onely vnto this promise of the multiplying of his seede as the starres of heauen Gen. 15.5 but to the other promises before going as that in his seede all the families of the earth should be blessed Gen. 12. And that in these promises the Messiah is vnderstood thus it may appeare 1. because so S. Paul expoundeth seede of Christ Gal. 3. and the Hebrews also doe vnderstand this seede wherein all the families of the earth shall be blessed of Christ. 2. this multiplying of Abrahams seede as the sand of the sea or starres of heauen was not fulfilled in the carnall seede of Abraham which contained it selfe within the compasse of Canaan but it was accomplished in the spirituall seede of Abraham in the conuersion of the Gentiles to the faith of Christ. 3. neither could that blessing of all the families of the earth be vnderstood of any carnall blessing but of the spirituall benediction of the Gentiles conuerted to the faith of Christ as it is said Isa. 53.11 My righteous seruant by his knowledge shall iustifie many 4. yea in that they are promised to be as the starres of heauen that is shall haue celestiall glorie this promise the seede of Abraham could not attaine vnto but by Christ the king of glorie Psal. 24.8 5. our blessed Sauiour saith that Abraham was glad to see his day he saw it and reioyced which sheweth that he had an euident knowledge and expresse faith of Christ. Pareus Perer. 4. But Stapleton in Antidot denieth that this faith of Abraham was a speciall faith of the remission of sinnes but onely the Catholike faith which is to assent vnto euery word of God Contra. 1. If Abraham did assent vnto the word of God then also to this word concerning the remission of sinnes in Christ vnlesse they will denie that Abraham had any word at all for the remission of his sinnes whereupon then arised that his singular ioy in Christ for wherein can a man ioy then in the remission of his sinnes and consequently that his name is written in heauen Luk. 10.20 2. If they hold the hope and assurance of remission of sinnes to be no part of the Catholike faith as indeede the Papists doe not make it let them keepe such Catholike faith to themselues we will none of it what comfort can one haue in that faith which can not assure him of Gods fauour and of the remission of his sinnes 7. Quest. Why Abrahams faith was imputed vnto him at this time and not before Although Moses then first maketh mention of Abrahams iustification by faith Gen. 15.6 yet it hath relation to all other acts of his faith going before for it was an act of faith that
by righteousnes thorough Iesus Christ v. 21. And further this is yet more euident where the Apostle saith Rom. 4.25 Christ was deliuered to death for our sinnes and is risen againe for our iustification whence it is gathered that iustification is more then remission of sinnes onely which as it was wrought by his death so the other was compassed by all other his holy actions Piscator answereth that iustification is here affirmed of the resurrection because it is an euident demonstration of our iustification which was obtained by the death of Christ. But I preferre rather Augustines interpretation lib. 10. cont Faust. c. 10. Ista resurrectio credita nos iustificat c. this resurrection of Christ beeing beleeued doth iustifie vs non quod reliqua opera merita Christi excluduntur c. not that the rest of his merits and works are excluded sed omnia consummantur c. but because all was perfected and finished in his death and resurrection here Augustine affirmeth two things both that all Christs merits and works concurre in our iustification as also that the beleeuing of Christs resurrection is as verily a cause of our iustification not a demonstration onely as his death was of the remission of our sinnes See before this place more fully expounded quest 42. and Piscators exposition refuted artic 5. So then to finish this matter if Christs death onely effected and wrought our iustification then should the rest of his workes and actions be superfluous whereas whatsoeuer he did in life or death was wrought for vs as Thomas in his commentarie vpon this place alleadgeth out of Damascen omnes passiones actiones illius humanitatis fuerunt nobis salutifera vtpote ex virtute divinitatis prouenientes all the passions and actions of his humanitie did tend vnto our saluation as proceeding from the vertue of his Diuinitie 6. Morall observations v. 7. Blessed are they whose iniquities are forgiuen Peter Martyr here noteth well that our sinnes onely doe hinder our blessednes for iustificatio est inchoata beatitudo our iustification is an happines inchoate or begun so then when our sinnes shall be fully taken away then our beatitude and blessed estate shall no longer be deferred as our happines begunne bringeth with it the remission of sinne so when it is finished all our sinnes with the remainder of them shall be cleane purged v. 13. The promise that he should be heire of the world Although the faithfull haue the promises of this life so farre as the Lord seeth it to be expedient for them yet their peculiar inheritance is the kingdome of heauen the children of God therefore must comfort themselues in the hope and expectation of their proper inheritance though in the meane time they be stripped and dispossessed of the things of this life As Abraham had the land of Canaan promised him and yet he himselfe had no inheritance in it no not the breadth of a foote Act. 7.5 so we must be reuiued with the hope of our celestiall inheritance though we possesse little in this world as Abraham was promised to be heire of the world not so much of that present as of that to come v. 18. Abraham aboue hope beleeued vnder hope This teacheth vs that we should neuer despair or cast off our hope but comfort our selues in God though we see no meanes as Abraham beleeued Gods promise concerning the multiplying of his seede though he saw no reason thereof in nature such a godly resolution was in Iob cap. 13.15 Though he slay me yet will I trust in him Then God showeth himselfe strongest when we are weakest and his glorie most appeareth when he helpeth vs beeing forsaken of all other worldly meanes v. 20. And gaue glorie vnto God As Abraham praised and glorified God for his mercie and truth so we ought to magnifie God and set forth his praise for all his mercies toward vs the Lord is not so well pleased with any spirituall sacrifice and seruice as when he returne vnto the praise of euery good blessing as the Prophet Dauid saide Psal. 116.12 What shall I render vnto the Lord for all his benefits I will take the cuppe of sauing health and call vpon the name of the Lord this is all the recompence that either God expecteth at our hands or we are able to performe to giue him thanks for all his benefits v. 23. Now it was not written for him onely c. but for vs c. Seeing then that the Scriptures are written generally for all the faithfull we haue all interest in them and therefore euerie one of Gods children should hereby receiue encouragement diligently and carefully to search the Scriptures as appertaining and belonging euen vnto him as our Sauiour saith Ioh. 5.39 Search the Scriptures for in them you thinke to haue eternall life who would not search his ground verie deepe if he thought he should finde gold there so much more should we be diligent in searching the Scriptures which shewe vs the way to eternall life which is farre beyond all the treasures of the world v. 25. Who was deliuered to death for our sinnes Seeing then that Christ died not in vaine but brought that worke to perfection for the which he died this now maketh much for the comfort of Gods children that their sinnes are verily done away in Christ and blotted out in his death this was S. Pauls comfort that Christ came into the world to same sinners of whom he was the chiefe 1. Tim. 1.15 This also teacheth vs to die vnto sinne which was the cause that Christ was giuen vp vnto death as Origen well obserueth quomodo non alienum nobis inimicum omne ducitur peccatum c. how shall not euerie sinne seeme strange and as an enemie vnto vs for the which Christ was deliuered vp vnto death The fifth chapter 1. The text with the diuers readings v. 1. Then beeing iustified by faith we haue peace not let vs haue peace S. L. toward God thorough our Lord Iesus Christ 2 By whome also we haue had accesse thorough faith into this grace wherein we stand by the which we stand Be. and reioyce vnder the hope Be. G.V. in the hope L.S. of the glorie of God of the sonnes of God L. but this is added 3 Neither that onely but also we reioyce in tribulation knowing that tribulation of afflection V.S. oppression Be. bringeth forth patience worketh G. in vs S. but this is not in the originall 4 And patieâ—â—â—e proofe B.S.L.V. or experience Be. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. and proofe or experience hope 5 And hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vnto vs 6 For Christ when we were yet weake at his time B.G. that is the appointed time S. according to the time Gr. died for the vngodly not to what ende when we were yet weake died Christ for the
with other Schoolemen in 2. sentent distinct 33. some doe thinke they shall haue internum animi dolorem the inward greese of minde for the losse of the heauenly beatitude as holdeth Pet. Lombard 2. sentent distinct 33. with some other schoolmen to whome Bellarmine subscribeth lib. 6. de amiss grat c. 6. 1. For the first opinion that infants dying in their originall sinne are not excluded heauen these arguments are brought 1. The infants shall be afflicted with no sensible punishments because they had no euill mind will or purpose while they liued here 2. Neither is there any contrition or sorrow in this life required for originall sinne much lesse in the next to this purpose Pighius 3. Cartharinus among other reasons vrgeth that place Dan. 12.2 that many shall awake out of the dust some to euerlasting life some to shame whereupon he inferreth that all shall not rise to one of these ends but some and so there should be a third sort that should neither goe to heauen nor hell but enioy a third place 4. There shall be a new heauen and a new earth as the new heauens shall not be without inhabitants so neither the earth which is most like shall be the place for such infants Contra. 1. Though infants actually in their life shewed no euill purpose will or intent yet it is sufficient to their condemnation that they had an euill inclination by nature which would haue shewed it selfe if they had liued to yeres of discretion the onely cause why their euill inclination appeareth not for that their mind hath not fit organes or instruments to exercise the faculties thereof like as the young cubbes of foxes and wolues are killed and destroied when they are yet young though they haue yet done no harme because it is certaine if they should be suffered to grow they would follow their kind so the Scripture saith that the imaginations of mans heart are euill from his youth Gen. 9.21 2. And holy men euen for their originall sinne haue shewed great contrition and sorrow in this life as Dauid confessing his sinne beginneth with his very sinnefull birth and conception Psal. 5.1 so S. Paul crieth out Rom. 7. wretched man that I am who shall deliuer mee from the bodie of this death 3. In that place of Daniel many is taken for all as Augustine and Theodoret expound that place as S. Paul in the fift chapter to the Romans v. 17. by many vnderstandeth all as by one mans disobedience many were made sinners for otherwise it would follow that all should not arise that sleepe in the dust but onely some 4. And it is a weake reason there shall be inhabitants of the new earth therefore infants shall inhabite it Bellarmine thinketh that the earth shall be couered with waters and so haue no inhabitants at all but this is an idle speculation for the earth shall then be restored to a perfect estate not to lie hid vnder the waters and to what end there shall be a new earth it is curiositie to enquire the scripture hauing not expressed it And if it be appointed for the habitation of the Saints to passe from heauen to earth and to follow the Lambe wheresoeuer he goeth it is a worke consequent that infants shall be those Saints thus much shall suffice for the answer vnto these reasons 5. And further the opinion it selfe to make any kind of happines out of the kingdome of heauen and to inuent a third place betweene heauen and hell is contrarie to the Scripture which forteth all men into two rankes or companies which are appointed to two places they are either of the sheepe at Christs right hand which shall enter into life or of the gootes at his left hand for whom hell fire is prepared Matth. 25. And the Scripture testifieth that all that shall be saued shall walke in the light of the celestiall Ierusalem Reuel 22.4 and without it shall be dogges c. 12.15 none then can be saued out of it 2. Now we come to the other opinion of the Romanists that send infants dying without baptisme to hell but they onely attribute vnto them a punishment without any sense vnlesse it be the inward greefe and dolor of mind to see themselues excluded the kingdom of God Contra. First it is an vncharitable opinion to send all infants to hell that die vnbaptised for the grace of God is not tied to the outward element God can saue without water it is not the want of baptisme but the contempt thereof that condemneth the Scripture saith Mark 16.16 he that shall beleeue and be baptised shall be saued but he that will not beleeue not he which is not baptised shall be damned here are three opinions 1. the Papists generally hold that all infants dying without baptisme are damned but this is a cruell and vncharitable opinion as is shewed before See else where more hereof Synops. Centur. 3. er 3. 2. Some thinke that many of the infants of the Saintes are saued euen without baptisme by the couenant of grace made vnto the faithfull and their seede but not all for some of the children of the faithfull doe not belong vnto election such were Ismael Esau. Thus Pet. Martyr 3. But the better opinion is that all the infants of faithfull parents dying in their innocent estate before baptisme are saued by the generall couenant of grace made to the righteous and their seede because there is now no barre or impediment put in to binder the efficacie of that couenant as in those which liue vnto the yeares of discretion and depriue themselues by their impietie and vnbeleefe of the benefit of that couenant Secondly that such infants as are not saued by Christ dying before baptisme or after doe suffer the sensible paines of hell fire though in the least and easiest degree of all it is thus prooued 1. The Scripture saith Reuel 10.15 Whosoeuer was not found written in the booke of life was cast into the lake of fire Infants then which are condemned shall be punished in hell fire 2. We see that infants euen in this life doe suffer in their infancie paine and torment of bodie it therefore standeth with Gods iustice that infants euen for originall sinne should feele sensible torments 3. If they will graunt that they shall haue the inward dolor of the minde to see others admitted into the kingdome of God and themselues excluded why not also paine of bodie seeing the Scripture saith that there shall be weeping and gnashing of teeth when men shall see the Patriarkes entring into heauen and themselues excluded and thrust out at the doores Luk. 13.28 4. Christ died for infants as well as for others and bare the punishment due vnto them for their sinnes but he suffered both the torments of bodie and minde therefore both were due vnto infants 5. Gregorie is of this opinion perpetua tormenta percipient qui nihil ex propria voluntaâ—â— peccauerunt they shall receiue euerlasting
harder to say that the deuill had dominion then death ouer Christ. 3. Origen hath an other exposition that Christ dominatum pertulerit mortis quia formam servi susceperat did beare the dominion of death because he tooke vpon him the forme of a seruant and vpon all such death hath dominion but it was not necessarie that Christ should haue died though he had taken vpon him our nature seeing he was without sinne which causeth death 4. Wherefore death is said to haue had dominion quia sponte volens se subiecit mâ—rti because he willingly submitted himselfe to death for our sinne Mart. Calvin Quest. 14. How Christ is said to haue died to sinne v. 10. 1. Hilarie lib. 9. de Trinitat thus readeth that which died died once to sinne and vnderstandeth it of Christs bodie making the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a relatiue of the neuter gender so also Laurentius Valla and Iacobus Stapulens but this would seeme to fauour the Nestorian heresie that diuideth Christs person to say that Christ died not but his bodie died and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for the coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he died as Galath 2.20 in that now I liue to this purpose Erasmus Beza 2. For the meaning Hilarie thus expoundeth Christ died to sinne quia mortuus corpore because he died in the bodie wherein was the similitude of sinne lib. 9. de Trinit so also Augustine in Enchirid. 3. Haymo thus mortuus est semel peccato id est semper he died once to sinne that is alwaies because he neuer had sinne at all 4. Some vnderstand sinne as the cause wherefore Christ died that the sinnes of the world were the cause why Christ died so Ambrose he died for sinne that is for or because of sinners serm 18. in Psal. 18. 5. But the better sense is that Christ died to sinne that is tollendo to take away sinne so Chrysostome mortuus est vt illud tollerat he died for sinne to take it away Christ died otherwise to sinne then we doe ille expiando nos amitiendo he to expiate and purge our sinnes we to leaue it Pareus Quest. 15. How Christ is said now to liue vnto God ver 10. 1. Oecumenius thus vnderstandeth he liueth to God eo quod sit Deus because he is God that is by his diuine vertue 2. Pareus thus ad gloriam Dei patris he liueth to the glorie of God his father that by his life the Church should be glorified but thus Christ liued in the dayes of his flesh both by the power of God and to the glorie of his father as our Blessed Sauiour himselfe saith Ioh. 6.57 As the liuing father hath sent me so liue I by the father 3. Neither is Christ said so to liue vnto God as we are said in the next verse to be aliue vnto God that is by the spirit of grace for so Christ liued vnto God all the dayes of his flesh 4. Chrysostome thus expoundeth it to liue to God sine fine vinere is to liue without ende that is eternally neuer any more to die 5. But not onely the eternitie of Christs life is hereby expressed but the glorie and maiestie also as Haymo interpreteth he liueth in gloriam paternae maiestatis in the glorie of the maiestie of his father as Reuel 18. And am aliue but was dead and behold I am aliue for euermore c. 6. And by this phrase is expressed the indissoluble vnion which Christ hath with God the father the Apostle hereby doth not onely signifie that he now liueth in eternall happines sed indivulse Deo haerere but is inseparably ioyned vnto God Martyr Quest. 16. Of these words v. 11. likewise thinke yee c. 1. Likewise thinke ye 1. Origen saith the Apostle vseth this word because this death which he speaketh of namely dying to sinne in cogitatione consistit non in effectu consisteth in the cogitation not in any externall effect 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari cannot be represented to the eye but is apprehended by faith 3. Haymo giueth this sense they must in memoriam reducere often bring to remembrance and bethinke themselues that they are dead to sinne so also Tolet annot 15. and Faius 4. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather collect yee gather ye it is the inference of the conclusion from the head to the members that we are certainely dead by the commemoration of his death so is the word vsed c. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we conclude Beza Pareus 2. Dead to sinne but aliue to God Some doe interpret this of the life of the Saints in the resurrection when they shall liue to God for euer neuer to die any more but the Apostle speaketh of the life of grace as the next verse sheweth 3. In Iesus Christ c. 1. Origen maketh this the sense to liue in righteousnesse holines peace is to liue in Christ because Christ is all these and to the same purpose Chrysostome he that hath obtained Christ hath receiued euery vertue and grace with him 2. Gorrhan referreth it to the imitation of Christ making the seuere parts of Christs life an example of so many degrees of our spirituall life to his conception answeareth propositum the purpose of newe life to his natiuitie our regeneration to his death our labour in dying to sinne to his sepulture cessatio vitiorum the ceasâ—ing of sinne to his resurrection answeareth nova vita iustorum the newe life of the righteous to his asscention processus virtâ—tum our proceeding in vertue to his sitting at the right hand of God gloria beatorum the glorie of the Blessed Saints 3. But here is more signified then a similitude or conformitie to and an imitation of Christ the Apostle expresseth the author and efficient cause of our dying vnto sinne and liuing vnto God namely Christ Iesus Christo auxiliante Christ helping vs Oecumen Christi opere by the worke of Christ gloss interlin per Christum mediatorem by Christ our Mediator Lyran. as the Apostle saith Galath 2.20 I liue by faith in the Sonne of God Bucer Pareus with others Quest. 17. How sinne is said not to raigne c. ver 12. 1. Chrysostome and Theodorets obseruation seemeth here to be somewhat curious that the Apostle speaketh of the raigning not of the tyrannizing of sinne the difference betweene which two is this the one is of necessitie the other is voluntarie he would not haue them willingly to submit themselues in obedience vnto sinne although it doe play the tyrant in suggesting euill thoughts and desires yet they should resist them and not suffer sinne to haue a peaceable kingdome to this purpose Theodoret But this distinction is not necessarie for the kingdome of sinne in man is a meere tyrannie the kingdome properly in man is peculiar to the spirit because sinne vsurpeth vpon them that by right are
neither heate nor motion the light thereof shall be encreased seuenfold Isay. 30.28 for many things are in this world lightsome but giue no heate as the glistring and shining precious starres 5. and the heauens shall serue then to be an habitation and seate of the blessed as the Apostle saith They shall be caught vp in the clouds and meete the Lord in the ayre 1. Thes. 4.17 and the Saints by the continuall sight of great glorie of the heauens shall be stirred vp to praise and magnifie their glorious Creator Concerning the earth it shall serue also to be the seate and habitation of the blessed for although now the heauens onely are the seat of the blessed soules where Christ sitteth at the right hand of the throne of maiestie Heb. 8.1 yet both the new heauens and new earth shall be then the habitation of the righteous as Saint Peter euidently speaketh 2. epist. 10.13 We looke for new heauens and a new earth wherein dwelleth righteousnesse that is the righteous as Bucanus well interpreteth Bucan loc 39. qu. 17. And Origen collecteth as much out of our Sauiours words Matth. 5. that the meeke shall inherite the earth sed terra speranda est non haec quae arida dicitur sed illa erit mansuetorum terra c. but an earth is to be hoped for not this which is called the drie land and is seene of the eye but the earth of the meeke which the eie hath not seene c. And this seemeth to be the meaning of Christ because he there speaketh of blessednesse which is not to be found in this earth Augustine also seemeth to be of the same opinion lib. 20. de ciuitat Dei c. 16. where he affirmeth that then the elements as they had here corruptible qualities meet for our corruptible bodies so they shall put on incorruptible qualities agreeable to incorruptible bodies But this agreement needed not if the bodies of the Saints should not conuerse where the new earth and new elements are Reason also giueth as much that the Saints should there triumph and praise God where before they were persecuted and afflicted and God was dishonored But Pet. Martyr obiecteth that place 1. Thes. 4.17 that the bodies of the Saints shall be caught vp in the clouds and therefore he thinketh they shall not liue in the earth to this we answer that not the earth onely but the heauens and earth shall be the place and seate of the blessed that the Saints following the Lambe whethersoeuer he goeth Reuel 14.4 shall visite the earth also and shall goe and come as it pleaseth God as before hath beene touched qu. 32.5 But herein we must not be too bold to wade without ground how the Saints shall be disposed of whether some to heauen some to the earth whether the same shall be sometime in heauen sometime in earth or how else as it pleaseth God we leaue these as great misteries not reuealed but that the Saints shall then be vpon the earth we are certaine out of Scripture as hath bin shewed 3. Now it remaineth to be shewed what creatures are not like to be restored in the next world and here we affirme this as most probable though thereof there be no certaintie that the vnreasonable creatures as foules beasts fishes shall then cease and be no more of which assertion these are the reasons 1. Non sunt ad immortalitatem condita these creatures were not created for immortalitie as the rest which shall then remaine the heauens the earth Sunne and Moone not that they were ad immortalitatem facâ—a made by their constitution apt vnto immortalitie as schoolemen giue instance of the heauens which are a simple bodie without qualities one repugnant to another for as Pet. Martyr well obserueth immortalitie is the franke gift of God and it dependenth not à vinaturae from the force of nature for naturally the heauens and earth as they had a beginning so they must haue an end But in this purpose of God these creatures which shall remaine were created of God to immortalitie so were not the vnreasonable creatures Bucan loc 37. qu. 8. 2. Those creatures onely beside man shall be glorified which shall immediately passe from their corruptible state into the glorious libertie of the sonnes of God v. 21. and therefore the creature is likened to a woman trauailing with child till she be deliuered v. 22. but the vnreasonable creatures after they are dissolued do not enter to glorie they fall vnto corruption and their life and spirit is extinguished with them but the heauens and earth which continue the same shall in the same instant when they are deliuered from corruption receiue a glorious libertie wherein appeareth the equitie also of God that those creatures which from the beginning of the world vnto the end thereof were subdued vnto vanitie for mans cause as the heauens and earth shall be restored to libertie with man rather then those creatures which are but a while vnder this seruitude of corruption because their time in the world is but short they beeing renewed and multiplied by continuall generation 3. If the vnreasonable creatures should be restored then either the same that were before as the same bodie of man shall rise againe or some other of the same kind newly created but not of the first for the partes of those creatures die with them and therefore their bodies shall not be restored to life Bucan loc 37. qu. 8. nor the second there shall then be no new creation for it is called the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the restitution and restoring of all things not of creation Act. 3.21 So Pet. Martyr defineth solos homines excitandot à mortuis that men onely shall be raised from the dead though he will not determine of the other whether any of those kinds of creatures shall still continue 4. Pet. Martyr hath this saying that no kind of creatures shall remaine nisi opus aliquod habuterâ— sunt vnlesse they shall haue some seruice or worke for it is against nature to constitute any thing quod omnino sit otiosum which should be altogether idle c. then seeing there shall be no vse of these creatures which now serue for the vse of man as for his profite in feeding clothing carrying labouring or for his pleasure it followeth that they shall not be at all 5. And further nulla promissio facta est c. no promise in the Scriptures is made concerning those creatures as there is of the heauens and earth therefore it is probable that they shall not then remaine Gualter But because the Scripture is silent herein certainely as a point of faith it cannot be determined and we may here safely professe with the Master of sentences se nec scire quod in scripturis sacris se non meminerit legisse that he is ignorant of that which he remembreth not to haue read in the sacred Scripture c. yet in this question what
predestination to be praeparatio gratiae a preparation and appointing of grace 2. Predestination is not onely of the ende but of the meanes tending thereunto as the elect are predestinate to be called iustified adopted in Christ and to be in the ende glorified as Ephes. 1.4 He hath chosen vs in him c. that we should be holy and v. 5. he hath predestinate vs to be adopted thorough Iesus Christ but this part of predestination which decreeth the meanes to bring the elect to salvation is properly called ordination as Act. 13.48 as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to euerlasting life beleeued the meanes vnto eternall life which is faith falleth vnder the ordinance of God 4. Concerning election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some thinke that it followeth predestination in order in respect of vs for with God these is no distinction or time and order in these things as Bucanus loc 36. quest 3. but it rather goeth before as the Apostle first saith Ephes. 4.1 4. he chose or elected vs in him c. that we should be holy then he saith v. 5. who predestinate vs c. and v. 11. in whom also we were elected beeing predestinate for first the persons are elected and then the thing is decreed which is predestinate vnto the elect namely eternall life with such things as doe accompanie it By election then such as shall be saued are sorted out which word the Apostle vseth Ephes. 1.11 we were sorted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. This then is the order first there is the purpose of God in generall to glorifie his name in sauing some 2. then he foreseeth liketh and approoueth a certaine number according to his good pleasure whom he chooseth out electeth and separateth from the rest then he doth predestinate them vnto euerlasting life and ordaineth the way and meanes whereby they are brought vnto life Quest. 50. Of these words v. 31. If God be on our side who can be against vs 1. This word if is not dubitantis but ratiocinantis a word of doubting but of reasoning inferred out of the premisses as Augustin serm 16. de verbis Domini hath reference here to the next verse before whom God hath predestinated called iustified glorified with them he must needes be Origen whom Pareus followeth putteth this backe to all before alleadged in this chapter as that the spirit of God dwelleth in vs that we haue the spirit of adoption and are the heires and sonnes of God and so rehearseth the rest if God be thus with vs how can we miscarrie so also the ordinarie glosse following Augustine God is with vs praedestinando non existentes vocando aversos mortificando peccatores glorificando mortales in predestinating vs when as yet we were not in calling of vs beeing strangers mortifying vs beeing sinners in glorifiying of vs beeing mortall 2. Origen here also well obserueth that where the Apostle saith who can be against vs he denieth not but that we haue many aduersaries but they cannot preuaile against vs so also Chrysostome contra nos est ipse orbis the world is against vs people tyrants yea our owne kindred but they are so farre from hurting vs that will they nill they causa sint nobis coronarum they are vnto vs a cause of a greater crowne Chrysostome here further noteth the great priuiledge of the faithfull quam non habere poterit qui diademate conspicuus which yet he cannot haue that weareth a crowne of his head for he hath many that rise vp against him barbarous and others yea many of his owne rebellious subiects but against the faithfull none can stand or preuaile Quest. 51. Of those words v. 32. Which spared not his owne Sonne 1. He spared not his owne Sonne His onely Sonne by eternall generation not any of his adoptive sonnes such as the faithfull are whom the Apostle before called the sonnes of God by adoption Origen and this setteth forth the vnspeakable loue of God in that he spared not the most precious and dearest thing vnto him as Abrahams obedience was commended in that he was willing at Gods commandement to haue offred vp in sacrifice his onely sonne Izaak Martyr 2. And it is more to say he spared not then he gaue to shewe the greatnesse of the loue of God that spared not his greatest treasure for our redemption Bucer as Mauritius the Emperour would not spare his treasure to redeeme the Christians captives with the Persians which turned to his ruine 3. But gaue or deliuered him 1. God gaue his Sonne and the Sonne also gaue himselfe for vs and both of loue Iudas also deliuered him vp in betraying him but of malice habebit ille mercedem malitiae Christus laudem gratiae he shall haue the reward of his malice and Christ the praise of mercie gloss ordinar 2. and this setteth forth the loue of God the more quod non simpliciter sed occisioni tradidit that God gaue not his Sonne simply but vnto slaughter Chrysost. 3. and he gaue him for vs all non solum pro sanctis maguis sed pro minimis c. not onely for the Saints and great ones but euen for the lest Origen etiam pro vilibus ingratis quin inimicis yea for vile persons vnthankefull yea his enemies Chrysost. but the Apostle putteth in this limitation for vs all that is which beleeue Christs redemption is sufficient mille mundis redimendis to redeeme a thousand worlds if they had grace to beleeue but it is onely availeable for the faithfull Pareus as Origen saith he was giuen pro minimis qui sunt in ecclesia euen for the lest that are in the Church 4. How shall he not with him giue vs all things 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely giue which sheweth that all things are giuen vs freely of God without any merit or desert of ours Pareus 2. all things are giuen vs with Christ both because in him are all the treasures of wisedome and knowledge so that he which hath Christ hath all other spirituall graces he that hath Christ hath all things as also because Christ is made heire and Lord of all we together with him are also heires of all things Origen quid de opibus dubitas cum herum habeas what needest thou doubt of riches hauing the master and Lord himselfe Chrysost. all things superior a ad fruendum equalia in futuro ad conviuendum inferiora ad dominandū both things superiour as the Blessed Trinitie to behold and enioy things equall as the Angels to liue with and inferiour to haue rule ouer them gloss ordin in the present righteousnesse and in the time to come life euerlasting gloss interl 3. and as Christ with all his treasures and graces is giuen vnto vs so we are giuen to him as the Apostle saith 2. Cor. 3.22 Things present things to come are all yours and ye Christs but here is the difference Christ is giuen vnto vs freely
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
father as Rom. 1.23 2. Cor. 1.3 and 11.31 2. Not euery one that is called God in Scripture is consequently that chiefe and great God 3. Christ is said to be ouer all that is men as the most excellent man of all not ouer all whatsoeuer 4. He is said to be ouer all with a limitation for he is not ouer him that hath subdued all things vnto him 1. Cor. 15.27 5. And in that he is ouer all he hath it not by nature but of gift Philip. 2.9 Contra. Erasmus seemeth first to haue giuen occasion to these newfangled Dogmatists who likewise in his annotations vpon this place thinketh this Scripture not so fit to prooue the diuine nature of Christ adding that herein there is no daunger seeing there are more direct places to prooue Christs Godhead by But Pet. Martyr here answeareth well non convenit vt Ecclesiae armamentarium sine causa exhauriatur c. it is not conuenient that the armorie of the Church should without cause be diminished seeing the fathers as Origen Chrysost Theophylact Cyprian cont lud lib. 2. c. 5. Hilarius in Psal. 122. doe all alleadge this place for the proofe of Christs deitie it is not fit that we should suffer it to be wrestled out of our hands their cauills are thus answeared 1. Where the father is said to be blessed for euer the Sonne is not excluded and in some places Christ is said expressely to be blessed for euer as Matth. 21.9 Blessed is be that commeth in the name of the Lord and if the Creator be blessed for euer Christ is included by whom all things were created Ioh. 1. Coloss. 1. 2. He which is said to be God ouer all as Christ here must of necessitie be that chiefe and great God 3. Some indeede reade super omnia ouer all things as Origen the Syrian and Latine interpreter and this is agreeable to that place Coloss. 1.17 He is before all things and in him all things consist and the Apostle nameth both things visible and invisible and so Origen well expoundeth he is aboue all things that is powers principalities and euerie thing that is named 4. He is aboue all things that is all creatures and aboue all as the father is aboue all and yet neither aboue the Sonne or the holy Ghost the father then is here excepted for Christ and his father are one non post patrem ipse sed de patre he is not after the father but of the father Origen 5. S. Paul in that place speaketh of the exaltation of Christ as he is Mediator and according to his humane nature and so he hath it by gift but as he is God he is ouer all by his eternall generation as the onely begotten Sonne of God Controv. 4. That the water in Baptisme doth not sanctifie or giue grace Chrysostome sheweth here a fit analogie and resemblance betweene the birth of Izaak oâ— Sara by the word of promise v. 9. and our spirituall regeneration in baptisme the barren wombe of Sarah he likeneth to the water which of it selfe hath no efficacie erat vterni ille aqua frigidior propter sterilitatem senectutem that wombe was more vnapt for generation then water because of the barrennesse and old age thereof like as then Izaak was borne of that barren wombe by the word of promise ita nos oportet ex verbo nasci so we are borne of the word To this purpose Chrysostome who maketh the element of water of it selfe but a dead thing and like vnto Sarahs barren wombe which could not haue conceiued but by the word of promise So the Apostle saith Ephes. 5.25 Cleansing it by the washing of water thorough the word the water cleanseth but by the operation of the word This then ouerthroweth that opinion of the Romanists which affirme that the sacramentall signe in the sacraments conferre grace See further hereof Synops. Centur. 2. err 76. Controv. 5. Against the vaine observation of Astrologers in casting of nativities v. 10. Rebecca when she had conceiued by one c. Augustine lib. 2. de doctrin Christian. c. 21. by this Scripture confuteth the folly of Mathematicians who in casting of mens natiuities doe obserue the aspect of the planets and so doe calculate and coniecture of the disposition of men for Esau and Iacob were borne at the same time of one and the same parents and yet they were of diuerse dispositions and qualities and conditions of life Controv. 6. That the soules had no beeng in a former life before they came into the bodie It was Origens error who therein did too much Platonize that the soules in the former life according to their workes good or euill were accordingly appointed of God to saluation or damnation But this error is euidently conuinced by the Apostle here for Esau and Iacob had neither done good nor euill before they were borne Lyranus addeth two other reasons to convince this error 1. if there had beene an other life before then the world was not created in the beginning as it is said Gen. 1.1 for that the soules had a beeing and beginning before 2. and temporale non potest esse causa aeterni no temporall thing can be the cause of that which is eternall the actions then and workes of the soule could not be the cause of the act of Gods eternall will Controv. 7. Whether the foresight of faith or workes be the cause of election This was in time past maintained by the followers of the Pelagian sect as it appeareth by the epistles of Prosper and Hilarius Arelatens sent to Augustine and not much differing is the opinion of the Greeke expositors as Theodoret in these words that the purpose of God might remaine according to election vnderstandeth the purpose of men foreseene of God according to the which he electeth But the Apostle euidently calleth it the purpose of God and therefore not of men Chrysost. and Photius cited by Oecumenius doe here vnderstand the purpose of God but where it is added according to election they say this election presupposeth a difference and diuersitie of wills foreseene of God The late Lutherans tread in the same steppesâ— who at the first did hold that the foresight of faith was the cause of election but now they haue somewhat refined that assertion and their opinion now is fidem non esse electionis causam meritoriam sed instrument alem that faith is not the meritorious but the instrumentall cause of election their arguments are these 1. Argum. Photius thus reasoneth electio de illis fit qui aliqua in re differunt election is said to be of those which differ in some thing God then did see some difference in them which he elected from others Contra. 1. Augustine at the first was somewhat mooued with this argument which made him deuise an other sense of the Apostles words to this effect that it was said vnto the children beeing not yet borne and before they had done either good
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
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
haec vera est c. this is the true renovation of the minde to preferre the will of God before our owne c. and Beza maketh it a part of the exhortation be ye transformed c. and doe your endeauour to prooue what Gods will is c. that like as they which fashion themselues to the world followe the will thereof so you should transforme your selues by the newenes of your minde to the will of God and this sense is most agreeable so this is added both as a principall part and cause of our renovation and it is a fruit also thereof a further degree of more perfect knowing the will of God as our Sauiour saith Ioh. 9.17 If any man doe his will he shall know of the doctrine whether it be of God 2. May prooue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. he neither meaneth a curious probation to trie whether a thing be so or not for this were to doubt of the will of God whether it were good and perfect 2. neither is it taken onely for to search and consider for a man cannot be renewed at all that hath not alreadie searched out the good will of God 3. not yet doe we vnderstand a bare knowledge of the will of God for many which are not regenerate doe knowe Gods will and yet doe it not as the Apostle c. 2. reprooued the Iewes for teaching the lawe to others and not knowing it themselues 4. nor yet doth it signifie onely an experimentall knowledge as the interlinearie gloss and Lyranus for he that is renewed cannot but haue experience of the will of God 5. but this probation signifieth a discerning with iudgmēt of those things which are good as S. Paul saith Phil. 1.10 that ye may discern things that are excellent as he that hath a perfect tast discerneth of the goodnes of meates 3. What is the good will of God and acceptable and perfect 1. Concerning the reading of these words some will not haue these epithets good perfect acceptable to be ioyned vnto the will of God but to be referred to all the cause before going as to the offring vp of their bodies a liuing seruice not to fashion themselues to this world and to be renewed in the mind all this is good acceptable and perfect so Augustine epist. 85. and Ambrose some doe make it an absolute sentence by it selfe adding the coniūction and and what is good acceptable perfect c. Bucer But the vsuall reading is the best which the vulgar Latine followeth to make these three epithets and attributes of the will of God thus also reade Clemens lib. 2. stromat Basil regul brev resp 276. Chrysost. serm 12. Cyprian epist. 77.2 by the will of God we vnderstand not here that facultie and power in God whereby he willeth but the thing which he willeth in which sense we say in the Lords prayer thy will be done Matth. 6. and Matth 12.50 Whosoeuer doth the will of my father c. 4. The good will c. 1. Origen here distinguisheth betweene the will of God simply so called and his good and acceptable will for it is the will of God when he inflicteth punishment but that is his good and acceptable will when he doth any thing in mercie 2. Chrysostome also will haue the old lawe to be the good will of God but the acceptable and perfect will of God is his will reuealed in the new testament 3. Basil regul brev 276. make three degrees of things agreeable to Gods will some good some are better some best of all which are called perfect as Tolet giueth this instance to loue our friend is a good thing to doe well vnto him is better to loue our enemie is the best and most perfect 4. Anselme referreth it to the three states incipientium proficientium perfectorum of beginners of those that goe forward and of such as are perfect or to three conditions of life of the married the continent and virgins 5. Lyranus vnderstandeth the first of bona natura the good things of nature the second of the good things of grace the third of the good things appertaning to glorie But all these observations are curious neither to the Apostles minde who doth here commend vnto vs the will of God reuealed in the old and newe testament as a perfect rule of all our actions which is called good because the word of God prescribeth nothing but that which is good and it is acceptable because nothing is pleasing vnto God but that which he himselfe prescribeth and is agreeable to his will this rule also is perfect because the word of God containeth all things which tend to the perfection of the creature so that all other helpes are vaine idle and superfluous Quest. 9. What the Apostle vnderstandeth by grace I say by grace c. 1. Origen by grace vnderstandeth virtutem sermonis the vertue and power of speach which was giuen to the Apostle one may speake eloquently and learnedly and yet not with grace to edifie the hearers 2. Ambrose interpreteth grace of the gift of wisedome giuen to the Apostle this sense Haymo also followeth as S. Peter giueth this testimonie of S. Paul how he wrote according to the wisedome of God giuen vnto him but Chrysostome refuseth this the Apostle saith not I say by the wisedome giuen vnto me 3. he therefore as also Theodoret vnderstandeth the grace of the spirit 4. but more particularly the Apostle vnderstandeth the speciall grace of his Apostleship which was committed vnto him in which sense the Apostle saith Rom. 11.16 Thorough the grace that is giuen me of God that I should be the minister of Iesus Christ so here is a metonymie the cause is put for the effect and that the Apostle ascribeth his calling vnto grace he thereby both freeth himselfe from all ambition that he intrudeth not himselfe as also presseth his Apostolike authoritie that they might more readily obey Mart. Calv. I say which some thinke to be an exposition of the former words that now the Apostle beginneth to shew what the good and perfect will of God is Tolet but the Apostle rather entreth into a newe matter that as hitherto he had generally exhorted to common duties so now he descendeth to speciall Mart. and here dicere to say is taken for iubere to command Calvin Gorrhan taketh it for prohibeo I forbid but there followe many precepts as well as prohibitions to the which this preface of the Apostle hath reference To everie one among you the Latine translator readeth to all but not so fitly for now the Apostle in saying to euerie one speaketh to all in generall and to euerie one in particular Origens obseruation here is somewhat curious all among you that is they which are in God that is the faithfull for they onely are said to be the Apostle noteth all indifferently noble vnnoble high or lowe which were among them Chrysostome Quest. 10. What it is to vnderstand aboue that which is meete
shewe compassion in the miserie of their brethren who yet doe envie their prosperitie and againe he obserueth that the Apostle saith not solve proximi calamitatem take away thy neighbours calamitie for that alwaies is not in our power but weepe with him this euery one may doe 6. Now we ought thus mutually to be affected toward our brethren 1. because we are members of one mysticall bodie 2. nihil it a dilectionem conciliat nothing doth so much beget loue as to communicate with our brother in his ioy and griefe Chrysostome 3. sic tristitiam alleuas thus you lighten his griefe livore teipsum liberas and free your selfe from envie Chrysost. 4. and it is euerie case to shewe compassion considering if thou thy selfe be tempted Galat. 6.1 an other shall lend thee his teares in thine afflicton Martyr 7. Three sorts of men fayle in this precept 1. they which haue no feeling at all of other mens myseries as the rich man neglected Lazarus 2. they which goe yet further and reioyce in other mens afflictions for the which the Babylonians are reprooued for insulting against the people of God in their ruine Isay. 47.3 they are yet worst of all that adde affliction to affliction and do pray vpon those which are in miserie as the Amalekites laid wait for the Israelites in the wildernesse Gualter Quest. 24. What it is to be like affectioned one toward an other v. 16. Be like affectioned one toward an other First there is some difference in the translating of the words secondly in the coherence and sense of the first sort 1. some doe translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sentientes thinking the same thing vulg Latine and some doe referre it to the vnderstanding as Anselme doth expound it by that place 1. Cor. 1.10 that ye be of the same minde and iudgement but there is an other word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeede properly signifieth the intelligent part of the minde 2. Chrysostome applyeth it to the opinion that one should haue of an other as if a poore man came in fac vt affectus te illi acromodes see that thou apply thy selfe in affection vnto him not thinking thy selfe to be greater because thou art rich magnum te putas doest thou thinke thy selfe to be great thinke him to be so too doest thou take him to be meane and base so also take thy selfe to be and there shall be no inequalitie thus Chrysostome and Erasmus to the like purpose but this rather is insinuated in the next words be not high minded to this purpose also translateth the Syrian intepreter that which ye thinke of your selues thinke of your brethren 4. some doe better thus reade eodem animo affecti c. be like affected one toward another Beza Vatablus Mart. and these doe vnderstand it rather of the will and affection then of the minde and vnderstanding so Origen also ita velimus proximo ficut nobis let vs wish vnto our neighbour as to our selues Tolet also followeth this sense But M. Beza will not haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated alij in alios one toward an other but inter vos mutuo mutually among your selues and to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among your selues c. 15.5 but this phrase is before vsed v. 10. in this verie sense one toward an other and therefore it is most like to retaine the same sense here Secondly touching the coherence 1. Lyranus hath reference vnto the former sentence reioyce with them c. that is they should not onely seeme to reioyce and mourns but they should doe it from the heart without dissimulation so also Calvin thinketh this precept cōprehendeth both the other and vnderstandeth it of the mutuall sympathie which should be among Christians as fellow-feeling members Tolet also and Gorrhan doe so vnderstand it with Lyranus 2. But it is better to make the sentence more generall that we should wish vnto others as to our selues as Origen expoundeth it by these words of our blessed Sauiour Matth. 7. What you would that men should doe vnto you the same things doe vnto them this sense followeth Gryneus and Olevian doth parallel it with that place Phillip 2.4 looke not euerie man on his owne things but euerie man on the things of others so here the Apostle generally exhorteth vnto concord whether in the consent of the mind or the knitting of the affections together in all their counsels and actions Pareus as the Apostle vsing this verie phrase Phillip 2.2 doth subdiuide it into the coniunction of their loue and affection and of minde and iudgement Be like minded hauing the same loue of one minde and iudgement c. Quest. 15. What it is to be high minded and to be wise in our selues v. 16. Be not high minded 1. Chrysostome thinketh that the Apostle doth so often inculcate these precepts of humilitie to the Romanes because they had many provocations therevnto in respect of the citie which then had the Empire and rule of the world and for other causes 2. and this is the coherence of these words with the former that whereas he had mooued them to mutuall concord now he remooueth the two principallers the one is pride when a man in an high conceite of his gifts and despising others ambitiously aspireth vnto great matters and the other is arrogancie when one in a selfe-loue is carried away with an ouerweening opinion of his wisedome and other gifts 3. Tolet curiously distinguisheth betweene the phrase here vsed be not high minded and that c. 11.20 for there it is all one word saith he compounded of two simple words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not high minded but here there are two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minding high things and in that place he referreth it to the vnderstanding and conceit as when one thinketh better of himselfe then there is cause and here to the affection But if the places be well compared it may appeare that in both places the Apostle speaketh against ambitious aspiring ioyned with contempt and disdaine of others as there he would haue the Gentiles called to the faith not to be lifted vp in minde in respect of the deiected Iewes vnlesse we will make this difference that there the Apostle forbiddeth any to haue an haughtie opinion and conceit that is as Calvin interpreteth altos gerere spiritus to beare a lostie minde and here he prohibiteth ambitiously to seeke after high places which is a fruit of the haughtinesse of mind as M. Calvin calleth it ambitiosè spirare to aspire ambitiously Submitting or applying your selues to the lowly 1. Some take this to be vnderstood of the persons of lowe degree and make this to be the sense apply your selues to the lowly that is i◠iliorum vilitatem descende descend to their basenes Chrys. eorum consortium ne aspernare dispise not their companie Vatabl. cum eis humiliter conuersando in conuersing humbly with them the vulgar Latine
temporall things may be by the spirituall power disposed in ordine ad spirituale bonum as they are in the way to further the spirituall good 3. If the Pope had not this power ouer the Temporall state the Church should not be perfect neque sufficeret sibi ad suum finem neither should haue sufficient meanes to attaine the ende which is eternall happines 4. And if the Pope had not power to depose kings the Church should be compelled to suffer an hereticall or infidell king which is not to be admitted Ans. 1. Euery superior power can not command the inferior vnlesse it be a power cum imperio ioyned with authoritie it is not true of such a power which consisteth onely in a ministeriall employment as in teaching exhorting comforting and such like so the Ecclesiasticall in respect of the matter wherein it is occupied which is spirituall but in respect of externall power and authoritie it is not superior 2. True it is that temporall things ought to be referred vnto the spirituall ende but the spirituall Pastors haue no power to dispose of temporall things to that ende but to direct the temporall power to instruct and exhort and teach how they should vse their temporall things for the setting forth of Gods glorie the maintenance of the truth and the ministerie thereof and if they fayle in this dutie they must leaue the rest vnto God againe the spirituall good which the Pope intendeth is his owne greatnes and the aduancement of his Papall Sea which is a meere worldly and temporall thing and further this power of directing temporall things to a spirituall ende euery faithfull Pastor hath and the Pope hath it not because he preacheth not 3. The Church is perfect enough without any such power for till a 1000. yeares after Christ when Popes beganne to vsurpe vpon the temporall power the Church was sufficient without any such vsurpation to attaine the ende proposed vnto the faithfull and had better direction vnto saluation then vnder the Papall tyrannie 4. The Church is patiently to suffer the gouernment yea of an heretike or infidell as Ieremie mooueth the people to pray for the prosperitie of Nabucadnezzer c. 29. Paul would haue praiers and supplications made euen for the heathen kings yea for Nero then liuing and raigning yea and the Church of God more flourished in vertue and godlines then afterward vnder Christian gouernors as Hierome witnesseth in the life of Malchus after the Church beganne to haue Christian Magistrates facta est opibus maior virtutibus minor it became greater in wealth but lesse in vertue And if it were necessarie to haue an euill Prince deposed it followeth not that this power should be devolved to the Pope it belongeth to the states and Peeres of the land where the lawes doe authorise them to see vnto such matters 8. Argum. They vrge examples and bring forth presidents for this supreame authoritie of the Papall Sea 1. The high Priest cast out Vzziah out of the temple when he would haue vsurped the Priests office and Iehoida the high Priest caused Athaliah to be slaine 2. Ambrose excommunicated Theodosius the Emperour 3. Gregorie the 2. excommunicated Leo the Emperour and depriued him of his tribute and revenewes Zacharias deposed Childerik king of France and set vp Pipinus in his place Gregorie 7. deposed Henrie 4. Emperor Innocentius 3. deposed Otho 4. Innocentius 4. Fredericke the 4. Clemens the 6. Lodovike the 4. 4. Leo the 3. translated the Empire from the Greekes to the Germanes and Gregorie the 5. made that order that the Emperor should be chosen by 7. Electors which remaineth vnto this day Ans. First in generall examples doe not prooue specially such as are either vnlike or forged or such examples as are vniust and vnlawfull of one of these sorts are all the examples produced 1. The Priests did not cause Vzziah to goe out of the Sanctuarie vntill the leprosie appeared in him and for that they had a direct commandement not to suffer a leprous person to enter into the Sanctuarie if the Pope could shew such a warrant for the deposing of kings he should say somewhat to the purpose neither was Vzziah for all this deposed from his kingdome but liued apart by himselfe and the kingdome was administred by Iotham his sonne 2. Chron. 26.21 The example also of Iehoida is much vnlike for he not as the high Priest but as the Tutor and protector of the young king and with the advise and consent of the fathers of Israel caused seditious Athaliah to be slaine 2. Chron. 23.3 2. Ambrose deposed not Theodosius but suspended him from the Communion till he had giuen satisfaction to the Church neither was he Bishop of Rome but of Millaine if this example prooued any thing not the Pope onely but euery other Bishop might depose kings 3. Touching all those examples alleadged they are vnlawfull and vniust and the Pope beganne to discouer himselfe to be Antichrist in so abasing the Imperiall power and taking vpon him to dispose of kingdomes as the Deuill challenged to be Lord of the world and to giue the kingdomes thereof to whome he would no better right hath the Pope the eldest sonne of Sathan to pull downe and set vp kings And though in those blind and superstitious daies when iniquitie was strong the Pope preuailed in his presumptuous enterprises yet he had not alwaies the like successe Bonifacius 8. attempted to haue deposed Philippus the faire king of France Benedict the 13. would haue done the like to Charles the 6. Iulius the 2. against Lewes the 12. but their presumptuous enterprises were frustrate What Pius the 5. attempted against Queene Elizabeth and of late Paulus the 5. against the Venetian state and with what friuolous successe is euident to the world all these examples are vniust because the Pope was Iudge in his owne cause and resisted the lawfull powers which are ordained of God 4. Neither is it true that Leo the 3. translated the Empire from the Greekes to the Germanes for he could not conferre that vpon an other which he neuer had himselfe the truth is that Charles by force inuaded the Empire of the East Aventinus sheweth the occasion by reason that a woman then had the gouernment of the Empire at Constantinople the Romanes tooke an occasion to nominate a new Emperor and whereas Charles at that time tenebat omnes provincias quae ad vrbem Romam pertinebant did hold all the Prouinces which belonged to the citie of Rome Papa Senatus populus Romanus illum designabant Imperatorem the Pope Senate and people of Rome did appoint him to be Emperor c. So then it was not the Popes act alone but of the whole Senate and people of Rome neither was it there act simply Carolus had made a way before hauing all the Romane Prouinces in his possession As touching the supposed sanction and order for the electing of the Emperor neither was it the Popes sole
Rome was a long time together nominated and his election confirmed by the Emperor as Constantinus saith to Liberius Nos quod Christianus esses te dignum iudicanimus Episcopatu vrbis nostrae We because thou art a Christian haue iudged thee worthie to be Bishop of our citie Theodor. lib. 2. c. 16. 4. Dauid called together the Priests to bring home the Arke 1. Chr. 13.7 so did Ezekiah call an assembly of the Priests 2. Chr. 29. and Iosias 2. king 23. the first Nicene Councell was summoned by Constantine the great the 1. Constantinopol by Theodosius the elder the 1. Ephesine by Theodosius the younger the Chalcedon Councell by Martianus Iustinian decreeth Archiepiscopum singulis annis synodos celebrare c. that the Archbishop should euery yeare celebrate Synods and assemble the Bishops together Novell 123. c. 10. and Novell 137. c. 7. he commandeth the Presidents of the Provinces to see that the Metropolitans doe assemble Synods If then Princes haue made lawes for the maintenance of true religion and against heresies and haue taken vpon them to giue order and direction for Ecclesiasticall offices haue deposed such as were vnmeete and vnworthie and called Councells and Synods concerning Ecclesiasticall matters then can there not be denied vnto them a kind of Ecclesiasticall power But Stapleton thus obiecteth against those forenamed Presidents of the Emperors and kings authoritie in Ecclesiasticall matters 1. Obiect These instances doe onely shew that de facto in fact and in deede Princes medled with Ecclesiasticall affaires not that de iure of right they ought to haue so done Ans. If onely such presidents were brought out of Ecclesiasticall stories and not out of the Scriptures he should seeme to say somewhat but seeing the Scriptures set forth examples of godly kings who are commended in Gods booke dealing in Ecclesiasticall affaires there is no question to be made of their right in so doing 2. Obiect These Princes by such acts did onely provide for the peace of the Church ex zelo of their zeale and pietie not imperio by their imperiall power and authoritie Ans. That can not be said to be done of a pious zeale which any vsurpeth vpon them without an authoritie and calling if these Princes did these things of zeale then also by a lawfull calling and power for otherwise it had not beene pleasing vnto God they intruding and vsurping vpon an others place and office 3. Obiect They did not make new Ecclesiasticall lawes but onely confirmed and ratified such things as were decreed in former Canons Ans. 1. True it is that new articles concerning faith neither Emperors nor Bishops haue authoritie to bring in but such as are prescribed by the word 2. but yet new lawes concerning faith requiring obedience vnder certaine penalties haue beene made by Emperors not prouided for afore by Canons and concerning orders to be obserued in Synods and in the gouernment Ecclesiasticall diuers things haue beene enacted by the Imperiall power neuer mentioned before in the ecclesiasticall Canons 3. and what if the Imperiall constitutions enioyne the same things concerning faith and doctrine decreed before by the Canons this prooueth not that they executed onely what the other prescribed but both the powers the Ecclesiasticall by Canons the Imperiall by lawes enforced the same rules of faith which the word of God prescribed More who please to see of this controversie I send him to learned Pareus treatise dub 5. and to Synops. Papism Cent. 1. err 98. and err 100. 5. Controv. Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them The Romanists are herein very confident who maintaine that the Pope is both a temporall and a spirituall Prince and so are some other of their chiefe Prelates in Germanie which they thinke not onely to be lawfull but very expedient and in these times necessarie for the more peaceable gouernment of the Church By this meanes they say that Cities and Prouinces are the better gouerned when the chiefe authoritie is committed to Ecclesiasticall persons and in these daies it is necessarie that men which will not be wonne by the sword should be compelled by the sword Contra. But the contrarie is euident that no place is worse gouerned but where the Prelate is also a temporall Prince and the reason is because they commit all vnto officers not beeing able nor fit themselues to manage the affaires of the state and by this meanes much corruption groweth And as it is necessarie that the obstinate that can not be perswaded by the word should be bridled by authoritie so God hath appointed to that ende Magistrats to whome the sword is committed and not to Ministers and this is also seene by daily experience that no where more disorders are committed then where Bishops haue the guiding of the Ciuill state which sheweth that God giueth no blessing vnto such preposterous proceedings against his ordinance And that Ecclesiasticall persons ought not to meddle with the sword though from exercising of other parts of Ciuill iustice which are compatible with their calling all and altogether are not to be excluded appeareth by our blessed Sauiours lesson vnto his Apostles vos autem non sic c. it shall not be so with you as with the Princes and Lords among the Gentiles Matth. 20.25 and the Apostle in this place v. 5. saith that he beareth not the sword in vaine that is the temporall power Here it will be answered that Christs example and the Apostles are not to be imitated in all things for then neither should there be any magistrate among Christians because he tooke not that office vpon him neither should it be lawfull to haue siluer and gold because Peter saith Act. 3. Gold and siluer haue I none Ans. 1. Our Sauiour Christ forbiddeth not all to take Lordly authoritie vpon them but onely his Apostles he forbiddeth not all to be Ciuill magistrates but such as had the preaching of the word committed vnto them 2. neither doe we vrge the Apostles examples onely but their precepts that of Saint Peters not hauing gold or siluer was a matter of fact not a precept but that is a precept which Saint Peter giueth vnto Pastors not to be Lords ouer Gods heritage 1. Pet. 5. 3. thus was it in Origens time who writeth thus homil 13. vpon this chapter omnia crimina quae vindicari vult Deus non per antistites principes ecclesiarum sed per mundi iudices voluit vindicari all the faults which God would haue punished he would haue so punished not by the rulers and cheife gouernors of the Church but by the Iudges of the world c. Now though the vse of the sword which properly is seene in the power of life and death be denied vnto Ministers yet the tractation of all Ciuill causes is not forbidden as in the compounding of controversies ending of strifes among neighbours and if vnto some discreete men be committed a commanding power
of that which he did for so Christ alwayes pleased himselfe and so must we also please our selues in approouing our actions done in faith but the meaning is non servivit suis commodis he sought not his owne profit quod nostrum erat respiciens suum neglexit respecting our good he neglected his owne Chrysost. he sought not his owne glorie but suffered reproach and infamie to promote mans salvation 3. Origen vnderstandeth this of Christs not pleasing himselfe of his abasing himselfe that whereas he thought it no robberie to be equall vnto God his father made himselfe of no reputation Chrysostome addeth further that he onely abated not himselfe to become man sed convitijs impetitus est he was raised vpon and reuiled but this not pleasing is better referred to Christs whole life and death that he refused no shame or ignominy while he sought to further the worke of mans saluation for he not onely tooke vpon him the forme of a seruant beeing Lord of all but beeing most holy vouchsafed to eate with Publicans and sinners and beeing most chast yet suffred a woman that had beene most infamous to wash his feete and beeing most innocent was put to death with theefes and murtherers and wicked persons Martyr 4. But the meaning is not he pleased not himselfe as though he did not with his will vndertake the work of our redemption for he did it most willingly out of his exceeding great loue vnto mankind and he laid downe his life of himselfe but he spared not his bodie nor his name and fame for vs so that he might accomplish our saluation Quest. 8. To what purpose the Apostle alleadgeth this saying out of the Psalme the rebukes of them that rebuke thee c. 1. This testimonie is alleadged out of Psal. 69.9 where Dauid not onely as a member of Christs Church complaineth of the wrongs which he sustained for Gods cause but as a type and figure of Christ and in his person he sheweth how beeing innocent and harmelesse yet he was oppressed and slaundered as a vile and wicked person and that Dauid speaketh in the person of Christ is euident by the former part of the verse the zeale of thine house hath devoured mee which is directly applied vnto our Sauiour Ioh. 2. and in the 5. verse he saith I restored those things which I tooke not which is a manifest prophesie of Christ that he suffred not for his owne but for the offences of others 2. Now whereas the Apostles speach seemeth to be imperfect but as it is written where either we may supplie with Beza Christ pleased not himselfe but others as it is written or with Erasmus and Iunius in his annotations here the contrarie is to be supplied he pleased not himselfe but displeased or neglected himselfe as v. 21. following the contrarie must be supplied But as it is written that is as he said before he preached not where Christ was named but where he was not named as it is written 3. Now for the meaning of the words what rebukes those were which fell vpon Christ it is diuersly scanned 1. Origen vnderstandeth these rebukes which Christ sustained because he did eate with Publicanes and sinners and when the woman wiped his feete with her teares they said if he had beene a Prophet he would surely haue knowne what manner of woman this was that touched him beeing a sinner Haymo giueth instance of that rebuke when they called Christ a Samaritane and that he had a deuil and these are said to be the rebuks of them that rebuke God because he that rebuked Christ the sonne rebuked the Father also that sent him so Origen Lyranus but in this sense he should haue said rather the rebukes of them that rebuke mee fall vpon thee 2. Chrysostome vnderstanding the rebukes vttered vpon the crosse If thou be the Sonne of God saue thy selfe and he prooueth more saith Chrysostome then he promised that not onely Christ was rayled vpon but his Father also in him but this was not to the Apostles purpose to shew how God was blasphemed in Christ. 3. the Greeke scholiast diuideth the time that the blasphemies which were in the old Testament vttered against God were now cast at his Sonne in the New to shew quod nihil novi contigit that no new thing had happened but neither hath the Apostle any such purpose to shew the continual custome of the wicked in blaspheming God and his Christ. 4. the ordinarie glosse vnderstandeth it of the reputation of the word of Christ Iudaei dixerunt me peccare in te the Iewes say that I sinne against thee in saying I come to doe thy will but they sinne against thee in not receiuing mee and so the sinnes of those that sinne against God fell vpon Christ quia occisus est ab eis tanquam blasphemus because they put him to death as a blasphemer they beeing the blasphemers themselues but the Apostle sheweth not what befell Christ in the opinion and reputation of the world but verily and indeed 5. the interlinearie glosse thus interpreteth the blasphemies c. fell vpon mee that is fuerunt causa oppressionis mei were the cause of mine oppression as because that Christ in his zeale cast out of the Temple those which prophaned it with buying and selling and so blasphemed God and polluted his Sanctuarie therefore they hated Christ and persecuted him to death so also Gorrhan interpreteth this falling vpon Christ of the curse of his oppression and persecution but this had not beene neither to the Apostles purpose who intendeth not to shew the cause of Christs suffering but the manner and example of his patience 6. M. Calvin giueth these two sense they greeue mee no lesse the blasphemies against thee quam si ego author extitissem then if I had beene the author of them or non secus affectus fuit c. he was as much affected and mooved at the blasphemies against his Father as if they had beene against him But the Apostles intendment is not to shew the great zeale of Christ toward his Father but his mercifull suffering and forbearance vsed toward men 7. Beza vnderstandeth this place of Christs bearing of the reproches and other wrongs of his enemies nihil non pertulit c. there was nothing which he suffered not to bring his enemies vnto God so Faius by contumelies and opprobies here thinketh by the figure Synecdoche when a part is put for the whole omnes perpessiones all Christs sufferings to be vnderstood which he willingly endured and notwithstanding the contumelies of the wicked he omitted nothing belonging to saluation but praied for his persecutors c. This was most true yet the reason appeareth not why mention is made of the falling of the blasphemies against God vpon Christ 8. Wherefore Pet. Mar. insisteth vpon this sense quicquid in te contumeliae iacitur quod sit omnibus omnium hominum peccatis c. what contumelie soeuer was cast at God
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