two the Apostle manifestly distinguisheth Rom. 6.22 Beeing freed from sinne c. you haue your fruit in holines holines then and sanctitie is the fruit of our iustification whereby we are freed from sinne Againe Apoc. 23.11 He that is righteous let him be righteous still be that is holy let him be holy still here these two to be iust and holy are manifestly distinguished 16. Controv. Against the works of preparation going before iustification Pererius concerning the works and motiues of preparation tending to iustification hath these positions 1. There are sixe of these preparatiue motions faith the feare of God hope to obtaine pardon the loue of God the purpose of a new life repentance and sorrow for sinnes past thus he alleadgeth out of the Councell of Trent sess 6. can 6. so also Stapleton in Antidot 2. These works of preparation proceede partly from mans free will partly from the assistance of the spirit concurring and hereof it is that sometime the worke of our conuersion is ascribed vnto man as Ioel 2. Turne vnto me with your whole heart Iam. 4. Draw neere vnto God and he will draw neere vnto you sometime it is giuen vnto God as Ier. 31. Conuert vs and we shall be conuerted 3. These works of preparation though they doe not merit the grace of iustification â—â— condigno of condignitie yet de congruo by way of congruitie they may that is God seeth it to be meere and conuenient that such works of preparation should be rewarded with the grace of iustification following Perer. disput 7. Contra. 1. Concerning faith it is no where said in Scripture to prepare or dispose vnto iustification but in deede to iustifie by the imputation of the righteousnes of Christ and as for the other preparations they follow iustification they doe not prepare a way vnto it â— for good works follow iustification as the fruit and effect thereof Rom. 6.22 Beeing freed from sinne you haue your fruit in holines And againe there is no good worke or motion but it is commanded in the law seeing then that we are iustified by faith without such works they can not goe before iustification as preparatiues thereunto 2. The Scripture ascribeth euery good worke motion and thought of the minde vnto God for of our selues we are not able to thinke a good thought 2. Cor. 3.5 and our Sauiour saith Ioh. 15.5 Without me you can doe nothing wherein the Scripture exhorteth men to be conuerted and to draw neere vnto God that sheweth not this power to be in themselues but by these exhortations the spirit of God worketh in them and stirreth them vp that by grace they should seeke to doe that which they finde no strength in themselues to performe 3. But that distinction of merit of congruitie and condignitie is vaine and friuolous for in the matter of iustification there is no merit at all the whole worke is ascribed onely to grace Eph. 2.8 By grace are ye saued thorough faith not of your selues it is the gift of God not of works c. least any should boast if all boasting be taken away then there is no merit for of merits men may boast Augustine hath an excellent testimonie to this purpose Vocantis est gratia percipientis vero gratiam postea sunt opera bona c. Grace is of the caller and then good works belong vnto those which haue receiued grace quae non pariant gratiam sed quae à gratia pariantur c. which works doe not beget grace but are begotten of grace for the fire doth not burne thereby to waxe hoate but it is first hoat and then it burneth and the wheele therefore runneth not well that it may be round but it is first round and then it runneth well so nemo propterea bene operatur vt accipiat gratiam c. no man therefore worketh well to receiue grace but because he hath receiued grace by the saâ—â—e he worketh well lib. 1. ad Simplician qu. 2. no works then going before the grace of iustification haue any worthines in them at all to procure grace 17. Controv. What iustifying faith is Pererius that he may euery where shew some tricke of his Popish profession misliketh three things in that description of faith which is vsually receiued by Protestants for whereas we thus define faith that it is a confident assurance of the heart whereby we are perswaded of the remission and forgiuenes of our sinnes in Christ he taketh exception to these three points 1. He denieth that faith is any such confidence and assurance which he graunteth must be ioyned with faith but that faith is not such assurance and confidence he would thus prooue Eph. 3.12 the Apostle saith by whome we haue boldnes and entrance with confidence by faith in him here it appeareth that confidence is a distinct thing from faith Againe 1. Tim. 3.13 They that haue ministred well get themselues a good degree and great libertie as the faith here the Apostle sheweth that confidence is a diuers thing from faith and that it springeth from charitie and a good conscience Contra. 1. Pererius first argument is faith worketh confidence therefore it is not the same with confidence Answ. 1. This argument may rather be retorted faith worketh confidence therefore it is much more a kind of confidence for as the cause is so is the effect 2. faith is not the same with that confidence which it worketh but they are thus distinguished faith hath a generall assurance confidence in all Gods promises out of this fountaine doe proceede those speciall acts of confidence as to pray confidently to be confident in tribulation which are as little riuers running forth out of the same head and fountaine 2. His second argument is this confidence is wrought by charitie and a good conscience therefore not by faith Ans. The argument followeth not for there may be diuers causes of the one and the same thing faith worketh confidence and yet the same is more encreased and confirmed by a good conscience because the Sunne giueth heat doth it follow that the fire doth not heat also like as the warmth of the Sunne may be augmented by the heat of the fire so may the assurance of faith by charitie and a good conscience be encreased See further Synops. Centur. 4. err 48. 2. Pererius second exception is that the obiect of faith is not the assurance of remission of sinnes The Eunuch when he was baptised beleeued onely that Iesus Christ was the Sonne of God Act. 8. And Paul required none other faith of the keeper of the prison but that he should beleeue in the Lord Iesus and so he should be saued Act. 16. Abrahams faith was counted vnto him for righteousnes which was no other faith then to beleeue that in his seede that is in Christ all the nations of the world should be blessed of none of these was required such faith to beleeue their sinnes were forgiuen them to this purpose Pererius
a figure of Christ therefore as Christs righteousnesse is extended euen vnto those before the lawe so also was Adams sinne v. 14. Then the Apostle sheweth wherein Adam is vnlike vnto Christ namely in these three things 1. in the efficacie and power the grace of God in Christ is much more able to saue vs then Adams fall was to condemne vs v. 15. 2. in the obiect Adams one offence was sufficient to condemne but by Christ we are deliuered from many offences v. 16. 3. in the ende Adams sinne brought forth death but Christs righteousnesse doth not onely deliuer vs from sinne and death but bringeth vs vnto righteousnesse and life yea and causeth vs to raigne in life it restoareth vs to a more glorious kingdome and inheritance then we lost in Adam v. 17. The reddition or second part of this comparison sheweth wherein Christ of whom Adam was a type and figure is answearable vnto Adam namely in these three things propounded v. 12. first in the singularitie of his person one mans iustification saueth vs as one mans offence condemned vs v. 18. 2. in the obiect as Adams sinne was communicated to many so is Christs obedience v. 19. And here the Apostle by the way preuenteth an obiection that if sinne came in by Adam why entred the lawe he answeareth to the ende that sinne might the more appeare and be increased not simply but that thereby the grace of God might abound the more 3. in the ende as sinne had raigned vnto death so grace might raigne vnto eternall life 3. The questions and doubts discussed Quest. 1. What peace the Apostle meaneth ver 1. v. 1. Beeing iustified by faith we haue peace toward God 1. Oecumenius whom Harme and Anselme Lyranus Hugo followe doe reade here in the imperatiue habeamus let vs haue not habemus we haue and they vnderstand peace with men that the Iewes should no longer contend with the Gentiles about their lawe as though iustification came thereby seeing the Apostle had sufficiently prooued alreadie that we are iustified by faith But this exposition cannot stand 1. because the Apostle speaketh of such peace as we haue with God not with man 2. he speaketh in the first person we haue but S. Paul was none of these which did contend about the Lawe 2. Origen Chrysostome Theodoret vnderstand it of peace with God but in this sense let vs beeing iustified by faith take heede that we offend not God by our sinnes and so make him our enemie mihi videtur saith Chrysostome de vita conuersatione disserere the Apostle seemeth vnto me now to reason of our life and conuersation so Origen let vs haue peace vt vltra non adversetur caro spiritus that our flesh no longer rebell against the spirit But the Apostle here exhorteth not sed gratulatur eorum faelicitati he doth rather set forth with ioy the happines of those which are iustified Erasmus and it is not an exhortation but a continuation rather of the former doctrine of iustification Tolet annot 1. and here he sheweth the benefits of our iustification whereof the first is peace of conscience Pareus and this is further euident by the words following By whom we haue accesse which words beeing not vttered by way of exhortation but of declaration shewe that the former words should so likewise be taken Erasmus 3. Ambrose reading in the Indicatiue habemus we haue expoundeth this peace of the tranquilitie and peace of conscience which we haue with God beeing once iustified by faith in Christ thus the Apostle himselfe expoundeth this peace v. 10. When we were enemies we were reconciled to God by the death of his Sonne for they are our sinnes which make a separation betweene God and vs this sense followe Tolet annot 1. and in his commentarie Pareus Gryneus Faius with others 4. This then is resolued vpon that the Apostle speaketh here not of externall but internall peace there is pax temporis and pax pecteris a temporall and a pectorall or inward peace the other Christ giueth but through the malice of Sathan and the corruption of mans heart it may be interrupted and therefore Christ saith Matth. 10.34 That he came not to send peace but the sword but the other which is the inward peace of conscience Satan himselfe can not depriue vs of no man can take it from vs. But whereas there is a threefold combate within vs the fight betweene reason and affection betweene the flesh and the spirit and a wrestling with the terrors of Gods iudgements in the two first we cannot haue peace here but in part for still in the seruants of God there remaineth a combat betweene reason and affection the flesh and the spirit as S. Paul sheweth that it was so with him Rom. 7.23 he sawe another lawe in his members rebelling against the lawe of his minde and therefore we are not to hope to haue such peace vt non vltra caro adversetur spiritui that the flesh should no more rebell against the spirit as Origen thinketh but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne from this terror we are deliuered by Christ Beza yet so as sometimes there may arise some feare doubts and perplexitie in the minde of the faithfull as it is written of Hilarion that beeing 70. yeare old and now neere vnto death he was somewhat perplexed and troubled in minde yet faith in the end ouercommeth all these dangers that we fall not vpon the rockes to make shipwracke of our faith and a good conscience 5. And we must here distinguish betweene pax conscientiae stupor conscienciae the peace of conscience and a carnall stupiditie for the one neuer felt the terror of Gods iudgments and therefore can haue no true peace the other hath felt them and is nowe by faith deliuered from them Calvin 6. Now whereas it is added We haue peace with God or toward God these things are here to be obserued 1. all the causes are here expressed of our iustification the materiall which is remission of our sinnes included in iustification the formall by faith the finall to haue peace with God the efficient through our Lord Iesus Christ Gorrhan 2. and in that he saith toward God Origen noteth that this is added to shewe that they haue neither peace in themselues because of the continuall combate betweene the flesh and the spirit not yet with Sathan and the world which continually tempt vs but with God we haue peace who is reconciled vnto vs in Christ and he saith toward God or with God to signifie that reconciliation is not onely made with God but that it is pleasing and acceptable vnto him that such a reconciliation is made Tolet. and further hereby is signified that this is a perpetuall peace because it is toward God with whom there is no change nor mutabilitie Faius Thorough Iesus Christ 1. Chrysostome seemeth thus to vnderstand
words pleasantnes of countenance for all those are signified by hilaritie or chearefulnes Tolet so Chrysost. verbis rebus corpore c. in words deedes yea with seruice of the bodie the poore must be helped with chearefulnes Chearefulnes is required in heart in words in countenance euery way 1. in respect of God he loueth a chearefull giuer 1. Cor. 9. Pareus 2. in respect of the kingdome of heauen which such hope for quis regnum accipiens maestus est who receiuing a kingdome is sorowfull Chrysost. lucrum est alijs benefacere c. it is a gaine to doe well to others and euery man reioyceth in his owne gaine Theodoret. 3. againe such as were emploied in these seruices as old men and widows are naturally giuen to morositie and therefore they haue neede of this precept to dispose themselues to chearefulnes Pareus 4. the worke it selfe which was to deale with the diseased sicke and feeble was such as might breed loathsomnes and therefore the Apostle doth hearten them that they should not giue ouer this worke of mercie thorough nicenes that they should not disdaine with their owne hands if neede were to handle their sores and diseases Tolet. 5. the consideration of the common condition of mankind that there is eadem omnium sors the same lot of all that they are subiect to the same diseases and infirmities this should mooue them in such workes of mercie to be chearefull and willing Gualter 6. ne moerorem addant moerori that they should not adde griefe vnto griefe for the poore seeing them which attend them to doe it vnwillingly would thereby be grieued the more Mart. Beza 17. Quest. Of the Christian affection of loue and the properties thereof The Apostle hauing hitherto touched certaine speciall and particular duties belonging vnto Ecclesiasticall offices proceedeth vnto generall and first concerning Christian brotherly loue which he sheweth how it should first consist in the inward affection and then in the outward act v. 10. in giuing of honour c. Concerning the first this loue must be verus true without simulation then discretus discreete we must not loue but hate that which is euill thirdly it must be firmus firme cleauing vnto that which is good and it must be vniversalis vniuersall common without acception of persons we must be affectioned one toward an other c. Lyranus 1. Let loue be without dissimulation 1. The Apostle beginneth with loue which giueth a rellish and tast as it were to all other vertues euen faith without charitie is not right 1. Cor. 13.2 it is the badge and cognizance whereby we are knowne to be the disciples of Christ Ioh. 13.35 therefore the Apostle first beginneth to shew what this loue is 2. Origen vnderstandeth this loue generally of the loue of God and our neighbour but Chrysostome applieth it onely to brotherly loue and so the precepts following shew 3. this loue must be without dissimulation which Origen defineth thus when one loueth onely God and that which is pleasing to God Chrysostome giueth this rule when one loueth an other and doth vnto him as vnto himselfe but S. Iohn giueth a perfect description of this kind of loue 1. epist. 3.18 My little children let vs not loue in word or tongue but in deede and in truth he then loueth without dissembling that sheweth his loue in act and in deede so S. Paul describeth true charitie 1. Tim. 1.5 out of a pure heart good conscience faith vnfained where are expressed the subiect or place of this loue a pure heart the cause thereof is faith vnfained the perpetuall companion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioynt-worke is a good conscience as the Apostle to the Hebr. 10.22 let vs draw neere with a true heart in the assurance of faith sprinkled in our hearts from an euill conscience Gryn From this true and syncere loue these are farre of 1. they which doe nourish hatred in their heart but colour it with pretensed friendship onely watching an opportunitie of reuenge such was Cain toward Abel and Ioab toward Abner 2. they which pretend friendship toward other but onely for hope of some gaine and profit to themselues these are selfe-louers and not louers of others as Felix propounded fauour vnto S. Paul but he hoped for some bribe Act. 24. 3. they also which professe loue and obedience but onely for feare as they which obserue those which are mightie and of authoritie because they are afraid of their greatnes and power doe not loue without dissimulation 2. Hating that which is euill or rather abhorring c. 1. Chrysostome obserueth an emphasis in the Apostles phrase he saith not abstaining but prosequnting with hatred and that vehemently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle addeth alwaies somewhat to the sense as he sheweth in diuers instances 2. Haymo taketh this for a generall precept that we should hate the deuill and his members but it seemeth rather to belong to the precept of loue 3. and in this sense some giue this interpretation that they should in their loue abstaine from all euill hurt deceit malice and follow goodnes Calvin Pellican some thinke that good and euill signifie here that which is profitable or vnprofitable and so he that loueth should procure the good not the hurt of him whome he loueth Pareus but the meaning rather is that we should so loue as that we be not partakers with men in their sinnes neither should be withdrawne from God but cleaue to him as the onely good so Chrysostome saith this is added because there is dilectio in malis a loue friendship in euill things as in them that are fellows in robbers c. so Origen qui proprium errantem videt non corrigit c. he that seeth his brother erring and correcteth him not he loueth not in truth so Lyranus also sic ametur natura vt vitium odio habeatur let nature be so loued as yet vice be hated this sense followeth Pet. Mart. some are so foolish to thinke that they loue their brethren cum illis consentiant ad libidines when they consent vnto them to lust and other vices to the same purpose Gualter dilectionis praetexiu non facienda m 〈…〉 la euill things must not be done vnder pretense of loue 3. Cleauing to that is good 1. that is saith Haymo to God who is the chiefe good but this is too generall 2. here we vnderstand that which is morally good Gryn which is agreeable vnto the will of God who is onely good 3. and the meaning is that we should so adhere vnto that which is good that no respect of any friendship or any thing whatsoeuer should draw vs away from it 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleaving adhering the same word is vsed of the coniunction betweene man and wife Matth. 19.5 shewing the neare coniunction that should be betweene
1. from their state or condition they are of Gods familie v. 3. and no man is to iudge an others seruant the reason whereof is rendred he standeth or falleth to his owne master v. 4. 2. from the power of God who is able to make them stand and will most surely establish them v. 4. therefore they must not be condemned or despaired of The second instance is of obseruing or not obseruing daies which is propounded with an admonition that nothing should be done without a full perswasion then the reasons vnto brotherly concord follow 1. froÌ„ the end because both the obseruer not obseruer do it to Gods glorie which he proueth by the adiunct their giuing of thanks v. 6. 2. Argum. From the whole to the part none of vs liue or die to himselfe v. 7. therefore the particular actions must be referred not to our selues but to the glorie of God the antecedent is prooued that we liue not or die vnto our selues but vnto the Lord v. 8. from the ende of Christs death and resurrection v. 9. 3. Argum. It belongeth vnto Christ to iudge who is made Lord of all v. 11. and euery one must giue account vnto him v. 10. therefore one must not iudge an other and so take Christs office vpon them 2. The Apostle now commeth to deale with such as are strong in faith and sheweth how they should behaue themselues toward the weake that they should giue them no occasion of stumbling or beeing offended This caution is first explaned by a distinction that although meates are not vncleane in themselues yet to him that so iudgeth they are vncleane and he is thereby offended v. 14. then follow the reasons 1. He that grieueth his brother walketh not charitably 15. 2. he destroieth him as much as in him lieth for whome Christ died 15. 3. causeth their libertie to be euill spoken of 16. 4. from the propertie and condition of Christs kingdome which consisteth not in meate and drinke but in righteousnes and peace 17. which he prooueth by the effects they which serue Christ therein please God 5. ab vtili from the commoditie ensuing they must follow those things which concerne peace 18. 6. from the inconuenience feared they shall destroy their brothers faith which is Gods worke 20. then he concludeth that it is not good to eate or drinke or to doe any thing to cause the brother to stumble â—â— v. 21. 3. Lastly he giueth a rule vnto the weake not to doe any thing with doubting or against their conscience for therein they should condemne themselues which he prooueth by the contrarie effects with their causes he which doth not any thing against his iudgement is blessed because he hath faith in himselfe therefore he which eateth against his conscience is condemned because he hath no faith and whatsoeuer is not faith and a sure perswasion is sinne 3. The questions and doubts discussed 1. Quest. Who are the weake in faith and how they are to be receiued 1. Chrysostome sheweth the occasion of the Apostles discourse in this chapter to be this that whereas there were certaine beleeuing Iewes among the Christian Gentiles and especially at Rome which beeing converted to the faith yet would not be suddenly weaned from the ceremonies of the law as in abstaining from some kinds of meates in obseruing of festivall daies betweene whome and the other Christians there was some dislike who beeing better instructed held all the ceremonies of the law to be abrogated the Apostle fearing least by the too great forwardnes of the more perfect in iudgement the weaker sort might be offended and caused vt prorsus ex fide defuerint to fall away quite from the faith he therefore perswadeth such to beare with the weake in such things not to offend nor grieue them c. And as in the former chapter he taught inferiors how to carrie themselues toward their superiors so here contrariwise he giueth a rule to the more perfit as superiors in faith how they should behaue themselues toward them which were weake Lyranus 2. Chrysostome also well obserueth how the Apostle wisely tempereth his speach for he speaketh vnto those which are strong occulte vero infirmos increpat and yet secretly he taxeth them which are weake for in that he calleth them weake he sheweth that they were sicke and in saying receiue them he sheweth that they haue neede to be cured But yet the Apostle neither blameth those which were perfect as though they did euill least he might haue confirmed the weake in their error neither doth he commend them as though they did well least he might haue made them more forward in accusing the weake sed commensur atam increpationem instituit but he tempereth his rebuke speaking to the one and yet finding fault with the other 3. The weake in faith 1. Origen maketh here a difference betweene the strong in faith the weake in faith and the infidell which Haymo explaneth thus he is weake in faith qui in aliquae parte fidei dubitat who doubteth in some part of faith who beleeueth not perfectly as he should he is an infidell qui ex toto c. who doubteth altogether he is strong in faith qui nihil dubitat doubteth nothing at all 2. and yet to speake more distinctly there is a double kind of strength and weaknes one is concerning faith and doctrine the other touching life and manners about faith some are weake or strong either totally or in part they are totally strong which are throughout confirmed in the faith as was Abraham of whome it is said before c. 4. He was not weake in faith and such he calleth perfect Philip 1.15 they are strong in part whose iudgement is setled in some speciall point of doctrine wherein others doubt as here the beleeuing Romanes were strong and well perswaded in the vse of Christian libertie againe some are totally weake in faith as they which are newly conuerted from Paganisme and not well instructed â— some weake in part as the Iewes which here thought that with a good conscience they might not eate of all kind of meates some likewise are strong in matters touching manners who are perfectly regenerate in respect of others whom the Apostle calleth spirituall Gal. 6.1 some may faile in their life in some particular act and so are weake such the Apostle calleth carnall 3. so then there is great difference betweene a weake faith and a false faith for faith though it be weake may iustifie so can not a false faith But it will be obiected that it should seeme that the faith of these Christian Iewes was not a right faith because they beleeued not all that was to be beleeued namely that the ceremonies of the law were abrogated to this I answer that where this happeneth that something is not beleeued which appertaineth to faith if it be vitio credentis by the fault of him which should beleeue as not yeelding himselfe in humilitie to be taught
smote and diuided the waters with Elias mantle the vertue was not in the garment for then he needed not to haue smitten but once but he calleth for the God of Elias so it is said there Act. 19. that God wrought no small miracles by the hands of Paul it was Paul then that wrought them not the napkins 3. Nor yet is this sanctification vnderstood of the reading of certaine lessons out of the Scriptures in the time of eating as some thinke Perer. numer 5. which indeede is a commendable vse see August epist. 109. and Basil. epist. 9. ad Gregor much lesse is this to sanctifie meates conceptis ex verbo det sententijs c. to pronounce and conceiue a certaine forme of words and sentences out of Scripture euen the bread and meate Bulling as the Papists hold that with speaking fiue words ouer the bread and wine in the Eucharist they can make the bodie of Christ for it is not the sound or syllables of the word pronounced that sanctifie but faith which is grounded vpon the word non quod dicitur sed quod creditur not that which is saide but that which is beleeued sanctifieth and so Origen well obserueth here per orationem non cuiuscunque sanctificantur c. they are not sanctified by the praier of euery one but of them which lift vp pure hands without wrath and doubting which praied in faith 4. Some by sanctifying vnderstand the preseruing of the meate from the power of the deuill qui solebat se cibis odoribus saporibus immiscere which was wont to insinuate himselfe and creepe as it were into the meates smells and tasts as Augustine sheweth lib. 4. de civit dei c. 15. and Gregor lib. 1. dialog c. 4. telleth of a certaine Nunne which was possessed with a deuill by eating of Iettice not blessed thus Pererius numer 6. and Gorrhan following the interlin glosse ne diabolus per eum noceat least the deuill hurt by the meates and hereupon the Papists vse to signe their meates with the signe of the crosse to chase away the deuill from their meates for other kind of giuing thanks among them is but sieldome and slenderly vsed But as I denie not but that some times the deuil may haue that power where it pleaseth God so to permit to enter into mens bodies by meates as without which was more vsually seene in those first ages of the Church while the gift of miracles yet continued yet this is not vsuall for then the greater part of the world which receiue their meate without such thanksgiuing should be possessed of the deuill the Apostle then meaneth not any such sanctifying much lesse by the signe of the crosse which is but a toy to chase away the deuill who is no otherwise ouercome then by resisting him by faith In deede thus the deuill may worke by meates to tempt men by the abuse thereof to drunkennes and lust which his tentations are preuented by the sober and godly vse of the creatures receiued with thanksgiuing 5. And by the word with Lyranus to vnderstand Christ the word of God incarnate who sanctifieth efficiendo by effecting and working as prayer doth impetrando by obtaining it is somewhat hard for Christ himselfe when he brake bread gaue thanks himselfe beeing this word the word here then signifieth not Christ but it must be vnderstood in that sense as our Sauiour saith Man liueth not by bread but by euery word that proceedeth out of the mouth of God Matth. 4.4 that is by the power blessing of God giuing strength vnto the creature to nourish 6. Neither by this sanctifying word doe we vnderstand sermonem qui est in gratiarum actione the speach which is vsed in giuing of thanks as the Greeke scholia interpreter for giuing of thanks is a kind of praier but the word and praier are here two distinct things and praier goeth before meate and giuing of thanks after it should not therefore be set before praier as here the Apostle saith by the word and praier 7. By the word of God then we vnderstand consilium institutum Dei the counsell will and institution of God Bulling which comprehendeth these foure things 1. knowledge that in the beginning God created all things for mans vse and that nothing is of it selfe vncleane 2. faith to beleeue that we are of the number of the faithfull to whome the libertie of vsing the creatures of God with a good conscience is restoared in Christ once lost in Adam Beza annot 1. Timoth. 4.5 3. iudgement that although sometime in the law there was a difference betweene cleane and vncleane meates yet now vnder the Gospel it is pronounced omnia pura puris all things to be pure to the pure Bulling 4. the commandement of Christ ex cuius mandato panem quotidianum petimus by whose appointment we doe aske our daily bread as we are taught in the Lords praier and thus much by the way of this question 28. Quest. Why ones opinion and iudgement maketh that vncleane which is not and whether an erroneous custome bindeth v. 14. To him that iudgeth any thing vncleane to him it is vncleane 1. The reason hereof is because the goodnes or badnes of an action is esteemed by the will and affection of the doer now he which thinketh a thing to be euill and yet doth it it sheweth that such an one hath deliberatam peccandi voluntatem a deliberate minde and purpose to sinne 2. But here certaine considerations are to be admitted how and in what things the iudgement of the conscience polluteth the action 1. the minde and opinion doth not simply change and alter the nature of the thing as though that should in deede be euill and vncleane which one thinketh so to be but it is onely vncleane to him that so thinketh not vnto an other that so thinketh not 2. an erroneous conscience doth not binde ad faciendum secundum eam sed non contra eam to doe according vnto it but not to doe any thing against it 3. the will must be esteemed non ex iudicio sequenti sed praecedenti not by the iudgement subsequent but precedent as if a man thinke it sinne to eate flesh and yet eateth it and afterward his iudgement is better informed that it is not sinne so to eate yet for all this he sinned before in that action because he was not then so resolued 4. Thus the case standeth in things indifferent that he sinneth against his conscience who vseth that as lawfull and indifferent which he for the time taketh to be vnlawfull but it is otherwise in things that are simply in themselues vnlawfull as the breach of any morall law as if a man should be so blinded as to thinke it lawfull to steale here his conscience is ouerruled by the word of God vnlesse he be ignorant of the law of God as few or none are for the law of nature teacheth the same things in this case vnlesse there
the foundation of faith and of Apostolicall instruction as in the Epistles to the Romanes Ephesians Philippians Colossians the first to the Thessalonians to the Hebrewes 2. Some doe confute and refell errors of doctrine and life as the 1. to the Corinthians the epistle to the Galatians to the Colossians in part the 2. to the Thessalonians 3. Some are apologeticall wherein the Apostle maketh Apologie and vseth defence for himselfe against the false Apostles as in the 2. to the Corinthians 4. Some specially concerne Ecclesiastical offices as the Epistles to Timothie and Titus 5. Some are written by way of mediation and intercession as the epistle to Philemon 3. The ende and scope of S. Pauls writings as of the rest of the Scriptures were these 1. to set forth the true and sincere doctrine of faith 2. to confute and conuince errors 3. to reclaime men from vice and corruption of life 4. to instruct them in the workes of righteousnesse these sower are touched by the Apostle 2. Timoth. 3.16 where he sheweth a fowrefold vse of the Scripture it is profitable to teach to improoue to correct and instruct in righteousnesse 5. the edifying of the weake is an other end that they fall not away from the faith 6. and the exhorting of those which are slacke that they may goe on in their Christian course 7. the comforting of the afflicted that in tribulation they despaire not or faint these three endes also the Apostle speaketh of 1. Cor. 14.3 He that prophesieth speaketh vnto men to edifying to exhortation and comfort Of the occasion argument and Methods of this Epistle of S. Paul to the Romanes 1. The occasion of the writing of this Epistle seemeth almost to haue beene the same that the Apostle tooke to write vnto the Galatians which was this the beleeuing Iewes dispersed among the Gentiles did thinke that the ceremonies and obseruations of Moses law were still to be retained whereupon did arise great stirres betweene the beleeuing Iewes and Gentiles the one despising the Gentiles thinking themselues to be priuiledged by the promises made to the seed and posteritie of Abraham and vrging the rites of Moses lawe as though they helped vnto iustification the other insulted against the Iewes as glorying too much in their Christian libertie and exemption from Moses lawe and taking the Iewes to be reiected of God the Apostle to compound this dissension among them writeth this Epistle this was the occasion 2. And accordingly the Apostle frameth this Epistle first generally shewing that neither the Gentiles by their naturall knowledge nor the Iewes by the workes of the Law could be iustified but that both the one the other were freely iustified by faith in Christ this generall tractate of iustification by faith is extended vnto the 9. Chapter Then particularly he commeth to suppresse the insolencie of the Iewes shewing that the promises were not made vnto all that were of Abrahams carnall seede but onely to the true Israel so many as were of the faith of Abraham c. 9.10 then he also turneth him to the Gentiles that they should not as it were insult in the reiection of the Iewes for it was not totall not finall God would haue mercie on them if they continued not in vnbeleefers 11. The rest of the Epistle is spent in Christian exhortation 1. to the mutuall offices of charitie among brethren c. 12. of dutie toward Magistrates c. 13. how they should behaue themselues toward the weake brethren c. 14 15. And then after diuers salutations he concludeth The Methode then and parts of the Epistle are these two the first is doctrinall vnto the 12. chapter the second exhortatorie in the 5. last chapters 12 13 14 15 16. In the first the two chiefe points of Christian religion are handled at large namely of iustification to c. 9. and of election and reprobation c. 9 10 11. In the doctrine of iustification 1. the manner and forme thereof is declared 2. the fruits in the first the false way vnto iustification by works is reiected and refused c. 1 2 3. to v. 21. then the true way which is by faith is affirmed and prooued c. 3.21 v. c. 4. the effects of iustification follow as the peace of conscience c. 5. the newnes of life c. 6. exemption and freedome from the law c. 7. constancie and perseuerance in affliction c. 8. In the doctrine of predestination and election 1. he treateth of the reiection of the Iewes c. 9. 2. of the vocation of the Gentiles c. 10. 3. of the restoring of the Iewes againe c. 11. 2. In the exhortatorie part there are first exhortations generall concerning all Christians c. 12. then particular as of duties toward Magistrates c. 13. toward the weake c. 14 15. secondly he concludeth with salutations both of himselfe wherein he professeth his loue toward them and purpose to come vnto them c. 15. v. 15. to the ende then of others c. 16. 2. Of the style and phrase which S. Paul vseth in this Epistle 1. S. Paul as he vseth not any affected eloquence or elegant style or entising speach whereof he giueth this reason that your faith should not be in the wisdome of men but in the power of God 1. Cor. 3.2 So neither yet is the Apostles style base or barbarous but ex vtroque temperatus of a mixt kind betwixt both who by a pithie and sententious kind of writing full of arguments and forcible perswasions in graue but plaine words deliuereth high mysteries There is a double kind of eloquâ—ce one which consisteth in the eloquence of speach and the curious choice of words such as the Oratours among the heathen excelled in this shall we not finde in Paul there is an other which is graue sober consisting rather in the force of perswasion then in the number of words and this kind of eloquence S. Paul vseth Martyr So that as Chrysostome saith lingua illius supra solem emicuit doctrinaeque sermone supra reliquos omnes exuberavit his tongue or speach was brighter then the Sunne and in the vtterance of doctrine he excelled all the rest c. and they all gaue place vnto him for speach vnde Mercurius ab infidelibus putabatur quod sermoni praesset whereupon he was of the Infidels called Mercurie because the office of speaking was committed to him c. Chrysost. argum in epist. ad Roman Augustine herein concurreth with Chrysostome that although he affected not eloquence ea tamen sapientiam eius comitata est yet it did follow and accompanie his wisdome lib. 4. de doctr Christ. 2. But there are which thinke otherwise of S. Pauls style 1. Origen saith that Paul hath many hyperbata and auantopedota many imperfect transitions and clauses of sentences not one answering an other but breaking off abruptly and M. Beza in his preface to Oleviaues commentarie maketh mention of a famous man nostrâ memoriâ magnus of great name in our memorie who therein concurred with Origen but he
beleefe in vs and on Gods behalfe his efficacious power Gryneus In the amplyfying and tractation of this definition all the rest of the epistle is bestowed as this proposition that we are iustified by the Gospel that is by faith and beleefe in Christ is further amplified by the contrarie that we cannot be iustified either by the workes of nature c. 11.2 or of the Lawe c. 3. but by grace and faith c. 4. by the effects of iustifying faith inward the peace of conscience c. 5. outward the fruites of holinesse c. 6. by the contrarie operation of the lawe which reuealeth sinne c. 7. but the Gospel freeth from condemnation c. 8. by the cause the free election of God c. 9. by the subiect the Gentiles called the Iewes reiected c. 11. See more hereof concerning the Methode in the generall argument of the epistle before 3. For the kind of epistle It is principally definitiue and demonstratiue for he defineth and determineth that we are iustified neither by the workes of nature nor of the law but by faith in Christ and prooueth the same by most euident demonstration Beside this epistle hath somewhat of all other kinds of epistles which are called accessaria accessarie and secundarie as it is both gratulatorie reioycing for their faith c. 1. and it is reprehensorie rebuking the Gentiles for their licentiousnes it is also exhortatorie exhorting to holinesse of life c. 6.12 and it is deprecatorie he praieth and maketh request praying for encrease of grace in them and for himselfe that he might haue some good occasion to come vnto them Aretius 4. Places of doctrine 1. Doct. Of the godly custome and vse of the Church in laying the foundation of religion which is Catechising This commendable vse was taken vp by the Apostles themselues as the Apostle sheweth Hebr. 6.1 he calleth it the doctrine of beginnings and the laying of the foundation as of repentance faith baptisme the resurrection of eternall iudgement And so in this epistle the Apostle deliuereth a perfect forme of catechisme which consisteth of three parts of the miserie of man by nature his reparation and restitution by grace and then of his thankfulnes afterward in his obedience of life for the benefits receiued which three parts the Apostle doth at large handle in this epistle what man is by nature he sheweth c. 1.2.3 what by grace c. 4.5.8 and of the fruits of regeneration he entreateth c. 6. c. 12. So that it is false which Bellarmine affirmeth that the Apostle deliuered no forme of catechising to the Church l. 4. de verb. Dei c. 4. for he doth it most plainly euidently in this epistle Pareus 5. Places of controversie 1. Contr. That it is knowne that this Epistle was written by S. Paul and is of diuine authoritie by the Epistle it selfe Bellarmine affirmeth that to know that any Scripture is diuine or Canonicall it can not be concluded out of the Scripture it selfe neither which were the writings of S. Paul or that the Gospel of S. Matthew was written by Matthew without the tradition of the Church Bellar. lib. 4. de verb. c. 4. Contra. 1. That the Epistles of Saint Paul are of diuine and Canonicall authoritie it appeareth euidently out of the writings themselues for they beeing written by Saint Paul who had the spirit of God 1. Corinth 7.40 and had Christ speaking in him 2. Cor. 13.13 and was taught of God from whome he receiued his doctrine by reuelation Gal. 1.12 it is not to be doubted but that his holy writings proceeded from the spirit of God and so are of diuine authoritie and he himselfe doubteth not to make them canonicall as he saith Gal. 6.16 Whosoeuer walketh according to this canon or rule c. And he denounceth anathema if any yea an Angel should teach any other Gospel then he had preached Gal. 1. 2. Likewise that S. Paul was the author and writer of them it is euident both by the inscription and title and by the salutation in the ende of euery epistle and the benediction which he vseth The grace of our Lord Iesus Christ be with you all which he saith is the token or marke to know his epistles by 2. Thess. 3.17 3. The tradition of the Church is an vncerten thing that which is vncerten can not be a rule and measure of that which is most certen the testimonie of men can not assure vs of the testimonie of God Christ saith Ioh. 5.33 Ye sent vnto Iohn and he bare witnesse vnto the truth but I receiue not the record of men c. 36. I haue a greater witnes then the witnes of Iohn c. 2. Contr. That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof In the Preface to Toletus commentarie the epistles of S. Paul are affirmed to be hard out of Hierome and Origen contr Whitakerum hareticum against Whitaker that heretike as it pleaseth that rayling taxer to call that learned godly man Contr. 1. True it is that as S. Peter saith some things are hard in S. Pauls epistles 1. Pet. 3.16 he saith not that many things are hard or that the Epistles are hard but onely some few things in them this letteth not but that his Epistles may safely be read of all that read them with an humble minde desirous to profit thereby the danger is onely to the vnlearned and vnstable which peruert them as they doe the rest of the Scriptures as S. Peter in the same place saith 2. And euen those hard places may be made easie by diligent reading as Chrysostome giueth this instance like as we know their minde whome we loue and obserue and are familiar with them vtique si lectioni cum animi alacritate volueritis attendere c. so you if you will with cheerfull attention giue your selues to reading ye shall neede no other helpe c. hinc vt innumera mala nata sunt quod scripturae ignorantur hence so many euills haue sprung vp because the Scriptures are not knowne hence so many heresies c. the ignorance then not the reading of Scripture breedeth heresies and thus he concludeth oculos ad splendorem Apostolicorum verborum aperiamtu let vs open our eyes to receiue the brightnes of the Apostolicall words c. they doe not then cast darknes vpon our eyes but bring brightnes and clearnes Chrysost. argum in epist. ad Rom. 3. Controv. Against the Ebionites which reteined the rites and ceremonies of Moses Whereas the Ebionites thought the rites of the Law necessarie and ioyned them together with the Gospel which heresie did much trouble the Church in the Apostles time and is at large confuted in the epistles of S. Paul to the Galatians and Colossians the same also in this epistle is conuinced and confounded for the Apostle renounceth the workes of the Law whether the ceremoniall and morall as hauing no part in the matter of iustification which he concludeth to be by faith without
owne righteousnesse which is of the lawe but that which is thorough the faith of Christ of these the Apostle speaketh here that in part doe themselues liue according to the lawe and shewe their faith by their fruits supplying that which is wanting in them by the obedience of Christ by faith 3. There are two kinds of iustification one is verily and indeede before God which is by faith in Christ Rom. 3.26 the other is in the opinion of men Luk. 16.15 Ye are they which iustifie your selues before men of the former the Apostle speaketh here Gryneus see further for the exposition of this place controv 7. following Quest. 27. How the Gentiles which had not the lawe did by nature the things contained in the lawe This place is diuersly expounded 1. Some doe here vnderstand the Gentiles converted to the faith of Christ which doe naturally the worke of the lawe that is to beleeue in Christ not that faith is naturall but because duce natura credunt they beleeue nature so guiding them and while they beleeue opus legis oftendunt they shewe the worke of the Lawe to this purpose Ambrose whose meaning seemeth to be this that the Gentiles which receiued the Gospel were mooued by the light of nature seeing the great miracles which Christ did to acknowledge him to be the Messiah But 1. this is an improper speech to say that to beleeue is to doe the things of the lawe neither is faith a worke of the lawe for then he that is iustified by faith might be said to be iustified by the lawe which the Apostle euerie where opposeth and setteth one against the other and faith is called the work of God not of the lawe as Ioh. 6.29 This is the worke of God that ye beleeue c. 2. Neither by the light of nature can any come to beleeue but he hath neede of speciall illumination Iohn 6.44 No man can come vnto me except my father drawe him 2. Augustine likewise lib. de spirit liter c. 26. vnderstandeth this place of the Gentiles conuerted to the faith of Christ and so also lib. 4. con Iuli. c. 3. And thus he seemeth to prooue it because afterward v. 26. he saith If circumcision keepe the ordinances of the lawe shall not his vncircumcision be counted for circumcision here the Apostle speaketh of a Gentile conuerted for otherwise how could he keepe the lawe and it is like that in all these places the Apostle speaketh of the same kind of Gentiles and they are said naturally to doe the things of the lawe quia vt crederint ipsa in eis per Christi gratiam sanata est natura because that they might beleeue their nature was healed by grace to this purpose Augustine But this exposition may be thus obiected against 1. though it be admitted that afterward the Apostle speaketh of a Gentile conuerted to the faith it followeth not that he should so meane here for in this place the Apostle maketh mention of such Gentiles as had no other direction but the lawe of nature and their conscience and so are said to sinne without the law but in the other place he compareth with the Iewes such vncircumcised Gentiles which kept the ordinances of the lawe and had the true circumcision of the heart which they could not attaine vnto by the light of nature And so Origen though before he vnderstand the vnbeleeuing Gentiles qu. 21. yet there he thinketh the Apostle to meane the Gentiles conuerted see qu. 43. following Some thinke that the Apostle is there to be vnderstood to speake by way of supposition if circumcision keepe the ordinances of the lawe not that it did but if it did Calvin but it is there better referred to the conuerted Gentile O siand see afterward question 43. 2. If to doe by nature the things of the law were to doe it by nature illuminated by grace and faith then were there no difference here betweene Iewe and Gentile for the Iewe also did so keepe the lawe 3. and whereas it is said they hauing not the law he sheweth that they haue no other helpe but the lawe of nature whereas the conuerted Gentiles did such things by the instinct of grace and faith rather then by the light of nature 4. And whereas Augustine thus obiecteth that if it be the lawe of nature which is written in their hearts the Gospel should haue no priuiledge more then the lawe which the Lord is said to write in their hearts Ierem. 31.33 It may be answeared that the one is written in the heart ratione luminis naturalis by the meanes of the naturall light the other is written ratione luminis fidei by the light of faith and by the first naturall onely and morall duties are imprinted in the heart by the other beside these all other mysticall points of religion which nature cannot bring one vnto without faith this is the priuiledge then of the Gospel more then the lawe of nature hath Tolet. And Ieremie speaketh there of a supernaturall inscription and writing in the heart by grace the Apostle here of the naturall Pareus dub 14. 3. Some doe take the Gentiles here to be vnderstood not conuerted to the Gospell but such as liued before the times of the Gospel but beside the light of nature had auxilium diuinae gratiae the helpe of Gods grace whereby they kept the morall precepts of the lawe Thus Thomas interpreteth and Vega lib. 6. super decret concil Tridentin c. 21. so also Tolet that they did the workes of the lawe non quidem sine fide gratia but not without faith and grace annot 25. But this opinion is confuted by Medina lib. 4. de certa fide c. 7. and Pererius disput 8. numer 61. and it may be further refelled thus 1. If that were S. Pauls meaning that the Gentiles by their naturall light helped by faith did keepe the lawe they should not in this behalfe differ from the Iewes who did keepe the lawe by the same meanes also the light of nature assisted by grace 2. the Apostle saith they hauing not the lawe are a lawe to themselues but they which are ayded by grace are not a lawe to themselues they are guided and directed by grace 4. Some here vnderstand such among the Gentiles as had the true knowledge of God such were Melchisedeck Iob the Niniuites Cornelius Chrysost. Faius But these were not many among the Gentiles the Apostle seemeth to speake more generally of a great number among the Gentiles 5. Some thinke that the Gentiles by the light of nature though they beleeued not in God might doe workes of the lawe worthie of reward to this purpose Origen whose opinion is before confuted qu. 21. Lyranus seemeth also to incline hereunto obseruatio legis naturalis cum fide cultu vnius Dei ad quod inducit ratio naturalis aliquo modo sufficit c. the naturall obseruation of the lawe with the faith and worship of one God to
two kinds of circumcisions rather then two parts of one and the same circumcision which are sometime ioyned together both the inward and outward as they were in Abraham sometime separate one from the other and this separation is of two sorts it is either salutaris healthfull or not for when the inward circumcision is without the outward it is profitable as in Noah but when the outward is and not the inward it is vnprofitable as in Iudas Iscariot 6. Origens obseruation seemeth here to be somewhat curious thus distinguishing the circumcision of the flesh that because there is some part of the flesh cut off and lost some part remaineth still the lost and cut off part saith he hath a resemblance of that flesh whereof it is said all flesh is grasse the other part which remaineth is a figure of that flesh whereof the Scripture speaketh all flesh shall see the saluation of God But thus Origen confoundeth the circumcision of the flesh and the spirit making them all one Further to shewe these two circumcisions of the heart and spirit he alleadgeth how the Israelites were circumcised againe by Iosuah who was a type of Christ that circumciseth the heart who were circumcised before by Moses in the desert wherein Origen is greatly deceiued for it is euident by the text Iosuah 5.5 that they which were circumcised by Iosuah had not beene circumcised before 4. Places of doctrine 1. Doct. v. 1. In that thou iudgest another thou condemnest thy selfe he which doth giue sentence vpon another for that wherein he is guilty therein is a iudge against himselfe so Iuda did iudge Thamar for her incontinencie beeing in greater fault himselfe and Dauid pronouncing sentence of death against him that had taken away his poore neighbours sheepe did by his owne mouth condemne himselfe Piscator see further addition 1. following 2. Doct. v. 11. There is no respect of persons with God c. In that God freely without respect vnto any workes electeth some vnto eternall life it is done without respect of persons for though God decree vnequall things vnto those that are in equall case for all by nature are the children of wrath yet it followeth not that God hath respect of persons for he doth it not either against any law for God is not tied vnto any lawe nor yet vpon any finiâ—ter cause either for feare for there is none greater than God to be feared of him or sauour for there are no merits or deserts which God respecteth in his election And when God commeth to giue the reward then he distributeth vnto euerie man according to their workes see further addit 3. following 3. Doct. v. 16. At the day when God shall iudge here the certaintie of the day of iudgement is expressed with the manner thereof 1. who shall iudge God 2. whom men and what not their open and manifest workes onely but their secret things 3. by whome in Iesus Christ in his humane shape 4. According to what rule namely the Gospell is be saith Ioh. 12. that his word shall iudge them Gualter 4. Doct. v. 21. Thou which teachest another c. the carnall Iewe though he did not himselfe as he taught yet was not his teaching and doctrine therefore to be refused so our Sauiour saith Matth. 23.3 Whatsoeuer they bid you obserue and doe but after their workes doe ye not Mart. 5. Doct. v. 25. Circumcision is profitable c. Baptisme succeedeth in the place of circumcision as the Apostle sheweth Coloss. 2.11 In whom ye are circumcised c. thorough the circumcision of Christ in that yee are bound in him thorough baptisme c. then like as infants were circumcised so are they now to be baptised but baptisme is not now tied vnto the eight day as it was then for by the libertie of the Gospell are we deliuered from the obseruation of the circumstances of the time and place 6. Doct. v. 28. Neither is that circumcision which is outward in the flesh as these were not two diuerse circumcisions but two acts of the one and same circumcision the internal and externall so there are two acts in one and the same baptisme there is the baptisme of the spirit and the baptisme of water which both are ioyned together in the lawfull vse they haue the baptisme of the spirit to whom the Sacrament is vpon vrgent necessitie denied but infidels vnbeleeuers and euill liuers haue onely the baptisme of water for he that beleeueth not shall be condemned Pareus 7. So likewise in the Eucharist there is an externall act of eating and an internall the vnworthie receiuers haue onely the latter the faithfull when they communicate haue both and in case the Sacrament be denied they may spiritually eat Christ without the Sacrament our Sauiour saith Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my blood hath eternall life And though they doe spiritually eate Christ before they receiue the Sacrament for otherwise they would not desire it yet the Sacrament also must be celebrated for their further comfort and strengthening and the testifying of their faith Gryneus Certaine additions to the former doctrines Addit 1. Concerning the iudgement which a man giueth against himselfe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus much may further be obserued out of the 1. verse 1. What it is namely the testimonie of ones conscience of his owne guiltinesse before God 2. Whence it is partly by the prouidence of God which striketh into a mans conscience this sense of sinne partly by the force of the conscience it selfe conuincing one of sinne 3. Of whom it is namely of all men 4. It is necessarie and profitable to diuerse ends 1. to humble vs in respect of Gods iudgement for if our conscience condemne vs God can much more who is greater then our conscience 1. Ioh. 3.20 2. It is for our comfort working in vs bouldnesse if our hearts condemne vs not 1. Ioh. 3.21 3. it will make vs not to be too seuere in iudging of others our owne heart condemning vs. Addit 2. Out of the 5. v. concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardnesse of the heart we are to consider 1. What it is namely the contumacie and rebellion of the heart against the lawe of God 2. Whence it is originally by the corruption of mans nature Sathan concurreth as the efficient the occasion are the externall obiects and God by his secret iudgement yet most iust hath an ouerruling hand herein 3. the effect is the treasuring vp of the wrath of God 4. it is curable not by mans free will for it is not subiect to the lawe of God neither can be Rom. 8.8 but by the grace of Gods spirit as Dauid prayeth Psal. 51.12 Create in me a newe heart Addit 3. The accepting or respect of persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when things equal are giuen to them which are vnequall or contrariwise things vnequall to them which are equall onely
prepared for you for when I was hungred ye gaue me meate he sheweth not the cause of their saluation but the condition state qualitie of those which should be saued to this purpose Faius see further before c. 1. quest 26. and controv 7. Quest. 25. How by the lawe came the knowledge of sinne 1. The Apostle here confirmeth that which he said before that none are iustified by the workes of the lawe by the contrarie vse of the lawe because thereby commeth the knowledge of sinne therefore iustice and righteousnesse is not attained thereby 2. The lawe Origen vnderstandeth of the lawe of nature Augustine onely of the morall lawe lib. de spirit liter c. 8. but indeed the lawe is vnderstood here in generall both the naturall for euen before the lawe written by the lawe of nature Abimelech knew that adulterie was sinne Genes 20. but the morall more by the which came a more full knowledge of sinne likewise by the ceremoniall and iudiciall lawe sinne was manifested but after a diuerse manner ex accidente accidentally because the one was appointed in expiationem for the expiation the other in poenam for the punishment of sinne Tolet. annot 14. 3. Now diuerse wayes doth the written lawe whereof the Apostle specially speaketh reueale sinne 1. Ambrose sheweth that before the law written there was some knowledge of sinne as he giueth instance in Ioseph who detested the sinne of adulterie to the which his mistresse enticed him but it is so said quia lex ostendit peccata non impune futura because the lawe sheweth that sinnes shall not goe vnpunished so also Theodulus 2. and by the written lawe peccata clarius fuerunt cognita sinnes were more euidently knowne and some were knowne to be sinnes that were not so taken before leviora quaque non cognoscebantur esse peccata the smaller sinnes were not knowne as concupiscence Hierome as the Apostle saith he had not knowne lust vnlesse the law had said thou shalt not lust quaedam etiam grauiora c. and some things by the lawe were knowne to be greater then before gloss ordinar 3. Oecumenius thus expoundeth because sinne was encreased by the knowledge of the lawe for he that sinneth wittingly is so much the more a grieuous offender 4. And before the lawe written sinne was knowne as beeing against reason but by the law it is discerned as beeing against the will of God and so the nature and qualitie of sinne is more fully and perfectly knowne by the lawe Perer. 5. and euen the knowledge of sinne before the lawe written did issue out of the grounds and principles of the morall lawe which were imprinted by nature in the minde Faius 4. But whereas the lawe sheweth as well what things are honest and vertuous as it discouereth sinne the Apostle onely toucheth that vse of the lawe which is to reueale sinne both because it was more pertinent to his purpose which was to shewe that there is no iustification by the lawe because thereby we haue the knowledge of sinne and for that men are more prone vnto the things forbidden in the lawe then to the duties commanded so that the lawe doth not so much teach our dutie to God and our neighbour as that we doe not performe that which is our dutie Beza 5. Now further whereas the Apostle saith by the lawe commeth the knowledge of sinne we must supply the word onely not that the lawe doth nothing else but reueale sinne for it iudgeth and condemneth sinne likewise but here the opposition is between the knowledge of sinne and the remission thereof the lawe onely giueth the one the agnition or knowledge of sinne not the remission Perer. by the lawe is cognitio peccati non consumptio the knowledge of sinne not the consumption of sinne gloss 6. But it will be obiected that in Leuiticus there are oblations prescribed for sinne and the Priest was to pray for such as had sinned and it should be forgiuen them Gorrhan answeareth that it was onely a legall remission quoad poenam non quoad culpam onely concerning the punishment of the lawe not of the fault But Lyranus answeareth better that such sacrifice for sinne was protestatio Christi passuri a protestation or profession of Christ which was to suffer so that such remission of sinnes though it were vnder the lawe yet was not by vertue and force of the lawe but by faith in Christ for the sinnes of the offerers were forgiuen at the prayers of the Priests which could not be heard if they were not of faith 7. It will here be further obiected that the politike and ciuill lawes of Princes intend more then the shewing of sinne they also doe helpe to reforme sinne and reclaime men from it therefore Gods lawe should doe more then manifest sinne Answ. 1. Humane lawes doe onely require an externall ciuill iustice but the lawe of God discouereth the corruption of the heart so that herein there is great difference betweene them Melancth 2. Humane lawes may by proposing of rewards and punishments helpe to perswade and induce men but they cannot instill or infuse obedience into the heart 3. God also intendeth more then the reuealing of sinne by his lawe for if any could keepe it they should liue thereby which while none is able to doe yet the law beside the discouering of sinne ferueth as a Schoolmaster to bring vs to Christ so that it is thorough mans owne infirmitie that the lawe giueth not life and it sheweth Gods power and wisedome that turneth the lawe vnto our good namely to bring vs vnto Christ which by our infirmitie is become vnto vs the minister of death 8. So then there are two other speciall vses and benefits of the lawe beside the reuealing of sinne the one that concerning faith it is a Schoolmaster to bring vs to Christ and touching manners and life it sheweth vs the way wherein we should walke Mars 9. There is a double knowledge of sinne by the lawe there is one which is weake and vnprofitable which neither thoroughly terrifieth the conscience nor reformeth the life such was the knowledge which the heathen had of sinne as the poets in their satyricall verses did set forth the sinnes of their times but themselues followed them there is an other effectuall knowledge of the lawe whereby the soule is humbled and this is of two sorts when such as is ioyned onely with terror of conscience without any hope such was the knowledge of sinne which Cain and Iudas had that betrayed Christ or it hath beside some liuely hope and comfort such was Dauids agnition and confession of his sinne But this comfort is no worke of the lawe it is wrought in vs by the spirit of grace Martyr Quest. 26. Of the meaning of these words The righteousnesse of God is made manifests without the lawe 1. Ambrose by the iustice of God vnderstandeth that iustice wherewith God is iust â—estans promissa sua in keeping his promises Origen
disput 19. err 94. Ans. 1. The Eunuchs faith was not onely an historicall knowledge that Christ was the Sonne of God which the Deuills also knew and confessed but he beleeued to haue remission of his sinnes in his name and therefore he was baptised for baptisme in the name of Christ was for remission of sinnes Act. 2.38 the same may be said of the keeper of the prison who was baptised with his houshold 2. Neither was Abrahams faith onely a generall apprehension that Christ should come of his seede but he made particular application of that promise euen to himselfe trusting to be saued by the Messiah and therefore our Sauiour saith of him Ioh. 8.56 Your father Abraham reioyced to see my day he saw it and was glad 3. Pererius third exception is that a man can not in this life by faith be certaine of remission of sinnes some of his arguments are these 1. Iob faith c. 9.15 Though I were iust yet could I not answer and v. 20. Though I would iustifie my selfe mine owne mouth would condemne me c. And S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. The Apostle biddeth â—s to worke out our saluation with feare and trembling Philip. 2.12 S. Paul also was not so sure of his iustification but that he still remained in doubt and feare 1. Cor. 9.27 I beate downe my bodie and bring it in subiection least after I had preached to others I my selfe should be a reprobate 3. This certentie of remission of sinnes should be either humane or diuine the humane is of three sorts either by the outward sense or by the inward act of vnderstanding or by euident demonstration but none of these it is the diuine is also of two sorts either by the generall apprehension of the articles of faith but this worketh no such certentie for then euery Christian that knoweth and beleeueth the articles of faith should haue it or by speciall and particular reuelation which euery one can not haue Perer. disput 19. numer 97. Contra. 1. Iob and Paul in those places speake onely of such iustification which might be grounded vpon their owne worthines by such iustification indeede they could haue no assurance but they renounced it I am not thereby iustified saith the Apostle that is by his owne conscience which yet accused him not 2. The Apostle both teacheth others to take heede of carnall securitie and presumption and shewed the practise of it in himselfe one may be sure of remission of sinnes and yet walke in feare and reuerence this certentie then of remission of sinnes onely excludeth carnall securitie not reuerent and faithfull feare neither did S. Paul feare to become a reprobrate but least if he should doe contrarie to his doctrine it should be a reproofe vnto him for he himselfe was most sure of his saluation as he professeth confidently that nothing could separate him from the loue of God in Christ Rom. 8.38 3. This certentie indeede we willingly graunt is not humane but diuine neither is it so diuine as that it needeth alwaies an extraordinarie and speciall reuelation and yet it is more than an vniuersall and generall apprehension of the articles of the faith for betweene these two there is a third a particular application by faith of the generall promises of God whereby a faithfull man groweth into this assurance 4. And whereas he further obiecteth that seeing euery mortall sinne hindreth iustification if a man can not assure himselfe to be free from sinne neither can he be assured of the remission of his sinnes we answer that if a man did thinke by his owne puritie to obtaine remission of his sinnes he can not possibly be assured of forgiuenes so long as he hath sinne but seeing we hope to be iustified by faith in Christ by his righteousnes and not our owne notwithstanding that the faithfull are compassed about with infirmities yet this hindreth not the certentie of iustification by faith So then a faithfull man must be considered two waies in his spirituall part which is quickned and lightened by faith and in his carnall infirmitie which yet remaineth in the regenerate which causeth sometimes doubtfulnes in the seruants of God but the spirituall man preuaileth and faith ouercommeth our carnall infirmities that although they be and remaine in vs yet they doe not raigne 5. This then notwithstanding all these former obiections remaineth as an vndoubted principle of our faith that a faithfull man may be assured by faith of his iustification and of the free remission and forgiuenes of his sinnes in Christ which appeareth to be 1. by the nature and propertie of faith which is to be without wauering Iam. 1.6 Let him aske in faith and wauer not 2. by the effects of faith which worketh boldnes confidence and assurance and peace with God Rom. 5.1 but we could haue no peace of conscience if we were not assured of forgiuenes 3. by the experience which the faithfull had as S. Paul by faith was most assured perswaded of the loue of God toward him in Christ Rom. 8.38 whereof proceeded that his praier to be dissolued and to be with Christ Phil. 1. see further hereof Synops. Centur. 4. err 56. 18. Controv. What manner of faith it is that iustifieth Pererius saith that iustification may be taken two waies either for the preparation and tending vnto iustice or the very production of iustice it selfe as the word generation in naturall Philosophie is sometime taken for the very production of the forme and the perfection of generation or for the first alteration and change of the matter which is but in the way and tending vnto generation the Apostle speaketh of the first kind of iustifying in this place faith is saide to iustifie that is faith not yet formed with charitie prepareth and maketh a way vnto iustification which is per charitatis infusionem by the infusion of charitie disput 18. numer 86. so his opinion is that faith which is said to iustifie is seuered from charitie it is fides informis expers charitatis an imperfect and vnformed faith voide of charitie Contra. This assertion is flat contrarie and opposite to the Scripture for the Apostle sheweth that it is faith working by loue which saueth Gal. 5.6 and S. Iames saith that faith without works can not saue c. 2.14 but such a faith is dead and it is no other but the faith which deuills haue for the deuills beleeue and tremble v. 19. Let the Romanists content themselues with such a bare and naked iustifying faith but we are sure that such a faith which is separate from loue can not helpe vs. Controv. 19. Of the manner how faith iustifieth Here the Romanists haue these positions 1. they say faith iustifieth because it disposeth prepareth and maketh a way to iustification so Bellarm. Staplet c. Contra. 1. The Scripture saith the Iust shall liue by faith if faith bringeth and worketh the life of the
the very worke wrought did conferre iustification But this is euidently contrarie to the Apostle in this place who directly noteth that Abraham was iustified by faith when as yet he was vncircumcised and vpon this Iustinus Martyr inferreth that Abraham had not receiued circumcision ad iustificationem for his iustification because he was iustified before by faith whereby he beleeued God dialog cum Tryphon And Ireneus vrgeth the same argument advers haeres lib. 4. c. 30. that Abraham was not iustified by circumcision because sine circumcisione placuit Deo he pleased God without circumcision 4. As these doe ascribe too much vnto circumcision so Ambrose seemeth to detract too much from it inferring thus that because Abraham receiued circumcision as a signe of the righteousnesse of faith non ergo habet circumcisio aliquid dignitatis sed signum est tantum therefore circumcision hath no dignitie at all but is onely a signe to this purpose Ambrose in his commentarie here 5. Wherefore the best opinion is that circumcision though it did not conferre remission of sinnes yet it was more then a bare signifying signe it was a seale and pleadge whereby the promises of God were ratified and confirmed and specially concerning remission of sinnes in Christ And therefore the Apostle saith it was not onely a signe but a seale which serueth to confirme and ratifie see before of this controv 8. And herein we mislike not the opinion of Thomas and other schoolemen that in circumcision there was conferred grace non virtute circumcisionis sed fidei passionis Christi not by vertue of circumcision but of faith in the passion of Christ whereof circumcision was a signe Perer. disput 6. numer 2. saving that they thinke that in the newe Sacraments there is an actuall collation of grace by the verie externall participation of the Sacrament But that circumcision was as much an instrument of grace not by the vertue of the Sacrament but of faith whereof it was a seale as baptisme is Augustine directly testifieth writing to this purpose that circumcision which was then a seale of the righteousnesse of faith ad significationem purgationis valebat c. sicut baptismus c. was avayleable for the purgation of sinne as baptisme was availeable vnto regeneration after it was instituted c. to this purpose Augustine de Nupt. concupiscent c. 11. Likewise Gregorie quod apud nos valet gratia baptismatis hoc agit apud veteres c. that which the grace of baptisme is avayleable vnto amongst vs to the same ende serued in the old Testament either faith alone for children or for the elder sort the vertue of sacrifices for those which came of Abrahams stocke the mysterie of circumcision Gregor lib. 4. Iob. Controv. 10. Of the presumptuous titles of the Pope calling himselfe the father and head of the faithfull Abraham is called the father of those which beleeue because he gaue them an example both of the true iustifying faith and of holy obedience If the Pope would be the father of the Church and of beleeuers he must goe before them in puritie of faith and manners and yet if he did so he should thinke it his greatest honour to be counted the child of faithfull Abraham he must not arrogate vnto him the title which the Scripture giueth vnto Abraham to be the father of the faithfull But seeing they which are Abrahams children must walke in the steppes of Abrahams faith which is to be iustified without workes the Pope holding iustification by the merit of workes cannot be so much as the child of faithfull and beleeuing Abraham Controv. 11. Against the Chiliastes or Millenaries that hold that Christ should raigne a 1000. yeares in the earth v. 13. The promise that Abraham should be the heire of the world The Chiliastes whose opinion was that Christ after the resurrection should raigne in the earth in all externall happinesse and pleasure for a thousand yeares doe apply this place to their owne conceit that this should be the inheritance of the world promised to Abraham As likewise they vrge that place Luk. 22.30 of eating and drinking with Christ in his kingdome and that Apocal. 20.4 how the Saints should raigne with Christ a 1000. yeares in the earth of this opinion were Papius Ireneus Tertullian Lactantius with others Lactantius dreameth that in those thousand yeares the rockes shall droppe honie and the riuers runne with wine and milke Contra. But these are mens dreames and fansies 1. the Apostle saith that the kingdome of God is not meate and drinke Rom. 14.17 therefore we must not imagine that Christ shall raigne with his Saints in any such carnall pleasure 2. whereas the Scripture speaketh of eating and drinking in the kingdome of heauen thereby Ambrose vpon Luke well vnderstandeth communicationem aeterna falicitatis the communicating and participating of euerlasting felicitie and happinesse as the Scripture vseth by such phrases taken from temporall and earthly delights to expresse spirituall ioyes 3. by the thousand yeares mentioned Apocal. 20. Augustine vnderstandeth all the time of the flourishing of the Gospell here in earth during which time Sathan is bound and his kingdome destroyed by the preaching of the Gospell so also Pet. Martyr thinketh that a certaine time is there taken for an indefinite and vncertaine But because all such propheticall predictions doe note a certaine limitation of time and yeares I subscribe rather vnto their opinion who thinke that a thousand yeares precisely are spoken of wherein Sathan should be bound which Iunius will haue to ende at the time of Hildebrande but they rather ende some 300. yeares after for otherwise Sathan should be held to be bound in the 300. yeares of persecution vnder the Pagan Emperours which is not to be admitted Controv. 12. Of the certaintie of faith v. 16. That the promise might be sure 1. This is an euident place against that Popish vncertaintie of remission of sinnes for they hold it a presumption for a man to be sure of Gods fauour and of their iustification by faith in Christ but this is contrarie to the Scriptures the Apostle saith Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God but nothing is more certaine then the testimonie of the spirit Againe the same Apostle saith Beeing iustified by faith we are at peace with God but the conscience cannot be at peace and setled if it were not sure of the remission of sinnes in Christ S. Paul also himselfe is perswaded that nothing could separate him from the loue of God in Christ Rom. 8.38 which perswasion was not peculiar to the Apostle by any speciall reuelation but wrought in him by faith as it is in others as he sheweth 2. Timoth. 4.8 2. This certaintie of our assurance is builded vpon these two grounds 1. the firmener and stablenesse of the word and promise of God which cannot faile 2. the nature of faith which is to giue an vnfained and
vngodly L. it is not put interrogatiuely but passiuely in the originall 7 Doubtlesse one will scarce die for a righteous man but yet for a good man for one which is profitable to him Be. he readeth the sense not the words it may be one dare die 8 But God setteth out his loue toward vs seeing that while not seeing if that while S. we were yet sinners Christ died for vs. 9 Beeing iustified therefore by his blood much more shall we be saued thorough him from wrath 10 For if when we were enemies we were reconciled to God God was reconciled to vs S. by the death of his Sonne much more beeing reconciled we shall be saued liue S. by his life 11 And not onely so but we also reioyce in God thorough our Lord Iesus Christ by whome we haue obtained V. Be. receiued Gr. reconciliation atonement B.G. 12 Wherefore as by one man sinne entred into the world and death by sinne and so euen so B. death went ouer all men in whome namely Adam Be. not in as much as S.V.B. all men haue sinned 13 For vnto the time of the law was sinne in the world but sinne is not imputed while there is no law 14 But death raigned from Adam vnto Moses euen ouer them that sinned after the like manner after the similitude Gr. of the transgression of Adam which was the figure of him that was to come 15 But yet not as the offence so is also the gift for if by the offence of that one many be dead much more the grace of God and the gift by grace which is of one man by one man B.G. hath abounded vnto many 16 And not as that which entred by one which sinned not as the sinne of one S.L. for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinning or that sinned or as by one that sinned death entred V. for that followeth in the next verse so is the gift for the fault sinne B. not iudgement S.L.V. because of the words following to condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. came of one offence which must be supplied out of the next clause vnto condemnation but the gift is of many offences to iustification 17 For if by one offence Be. better then by the offence of one B.G.S.V.L. for so much is expressed in the words following death raigned thorough one much more shall they which receiue the abundance of grace that abundance of grace G. and of the gift of righteousnes raigne in life thorough one that is Iesus Christ 18 Likewise then as by one offence Be. not the offence of one cater see the former vers the fault came vpon all men to condemnation so by one iustification Be. not the iustification of one B.G. cum caeter for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the first place otherwise it should be put after as in the next verse the benefit redounded vnto all men to the iustification of life 19 For as by the disobedience of one many were made sinners so by the obedience of one many shall be made righteous 20 Moreouer the Law entred thereupon by the way V. in the meane time B. that the offence should encrease B. Be. abound V. G. but where sinne increased grace abounded much more 21 That as sinne had raigned vnto death in death V. S. L. so is the word in the originall is in but he meaneth vnto death as appeareth by the other opposite part vnto eternall death so might grace also raigne by righteousnes vnto eternall life thorough Iesus Christ our Lord. 2. The Argument Methode and Parts In this chapter the Apostle pursueth the former proposition wherewith he concluded the fourth chapter that Christ died for our sinnes and now he sheweth the manifold benefits which we haue by the death of Christ with an ample proofe and demonstration of the same So then this chapter is deuided into two parts the first containing a rehersall of the benefits which we haue by Christs death to v. 6. the second a proofe and demonstration thereof to the ende of the chapter 1. In the first part there is 1. set forth the foundation of all other benefits which we obtaine by Christ namely iustification by faith v. 1. 2. then the benefits and graces either internall which are these sowre peace of conscience bold accesse to Gods presence perseuerance hope of glorie v. 2. or externall which is constancie and reioycing in tribulation which is amplyfied both by the effects patience experience hope which is described by the effect it maketh vs not ashamed v. 5. and by the efficient cause thereof the loue of God shed in our hearts by the holy Ghost v. 5. 2. Then followeth the probation hereof which consisteth of two arguments the one taken from the state and condition of such as were reconciled by Christ they were enimies this argument is handled from v. 6. to 12. the other argument standeth vpon a comparison and collation betweene Adam and Christ the losse which we had by the one and the benefit which we are made partakers of by the other from v. 12 to the ende In the first argument there is 1. the proposition that Christ died for the vngodly v. 6. ◠the illustration thereof à dissimili by an vnlike comparison betweene man and God the first part is expressed v. 7. that a man will not die for an vnrighteous man and an enemie which is shewed by the contrarie because hardly for a righteous man will one die vnlesse he be also a friend much lesse for an vnrighteous man and an enemie the other part of the comparison followeth 1. shewing that Christ died both for vs beeing vnrighteous v. 8. and enemies also v. 10. 2. then he inferreth two conclusions 1. the certaintie of our saluation beeing now iustified and made friends v. 9.10 2. the ioy and consolation which springeth and ariseth hereof v. 11. The second argument consisting of a comparison betweene Adam and Christ is thus handled there is the proposition concerning Adam shewing wherein he was like wherein vnlike vnto Christ to v. 18. then the reddition or second part concerning Christ v. 18. to the ende First Adam is like in three things 1. in his person he was but one and yet the author of sinne to all 2. in the obiect his sinne was communicated to all though himselfe but one 3. in the effect and issue this sinne brought forth death all this is propounded v. 12. that sinne entred by one man into all the world then it is prooued by 3. arguments 1. by the office of the lawe which is not to bring in sinne but to impute sinne v. 13. therefore though sinne were not so much imputed before the lawe as after yet was it in the world before 2. by the effects death was in the world before the lawe and it raigned also vpon infants that had not sinned actually as Adam had done and therefore sinne much more which brought forth death v. 14. 3. Adam was
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet cōscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
Christ and his constancie and immutabilitie that whom he loueth he loueth to the end all which tend to make vs sure of our election and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience for that is a fruite of iustification not the cause thereof But Saint Paul knew himselfe to be iustified by faith and thereof was assured the testimonie of the conscience which ariseth of our good fruits is an argument of our liuely faith whereby we are iustified 4. we confesse that none in this life can attaine to a perfect assurance without some doubting but there is difference betweene an infallible and certaine assurance and a perfect assurance this sheweth the degree the other the kind and manner 2. To Pererius we answer that we are assured by the light of faith infused that we are saued and his exceptions we except against 1. it is not naturall sense and experience that assumeth I am saued but this is the particular act or sense of faith relying vpon Gods promises there is a generall assent vnto and apprehension of Gods promises which maketh the proposition he that beleeueth in Christ shall be saued then is there a particular application which is the speciall act of faith but I beleeue which a man is assured of by his workes then the conclusion followeth I shall be saued the propositions beeing grounded vpon the promise of God is the obiect of faith the assumption inferred out of the proposition is the act of faith Therefore that is a friuolous obiection that the assumption I doe beleeue is not de fide of faith and it hath not the expresse word of God for fides non creditur sed sentitur faith is not beleeued but it is felt and perceiued it apprehendeth the generall promises of God and particularly applieth them 2. It is vntrue that the actions proceeding of the spirit and such as come from man himselfe are aliue for there is no good thing in vs which the spirit worketh not naturall ciuill workes haue a semblance indeede and shew of goodnes but there is not any true goodnes in them 3. but this is not to the purpose for though a man haue many sinnes which he knoweth not and his workes be imperfect this in a faithfull man hindreth not the assurance of his saluation which is not grounded vpon his workes but vpon his faith indeed if a man were iustified by workes he could neuer attaine vnto any securitie or certaintie of saluation but it is faith that layeth hold on the perfect obedience and righteousnesse of Christ that bringeth vs to this assurance 4. And as for their speciall reuelation whereby they pretend that Saint Paul and other holy men were made sure of their saluation the Apostle taketh away this pretext in making his case common herein with other faithful men saying that there was not a crowne of righteousnesse laid vp onely for him but for all them that loue his appearing 2. Tim. 4.8 a more excellent degree of assurance the Apostle had but the diuersitie of degree taketh not away the truenes of the thing a true assurance of saluation all the faithfull haue though not in the like degree measure Now on the contrarie side that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation and that de facto in very deed euery faithfull man is so assured we prooue it by these testimonies of Scripture As Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God 1. Cor. 2.12 We haue receiued the spirit of God that we may know the things that are giuen vs of God 2. Cor. 13.5 Know ye not your owne selues that Iesus Christ is in you vnlesse ye be reprobates and such other places many might be produced which shew that we haue a certaine knowledge and assurance by faith of heauenly things Pererius answereth 1. that either these places must be vnderstood of a morall coniecturall and humane kind of certitude assurance not diuine and infallible as in the first place though the testimonie of the spirit be most certaine in it selfe yet we onely by coniectures gather that it is the testimonie of the spirit 3. or the Apostle speaketh of that speciall assurance by reuelation which the Apostles had in those daies as in the second place 3. or he meaneth the knowledge onely of the doctrine and principles of faith not of beeing in the state of grace as in the third Pere disput 8. Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit as it is in it selfe but as it is to vs it beareth witnesse with our spirit that we are the children of God and thereby we crie Abba father like as then children doe call vnto their fathers with a confident assurance not a coniecturrall opinion the like certaintie haue the faithfull that they are the sonnes of God and that he is their father 2. the Apostle speaketh not of the Apostles and teachers onely of those times but generally of all the faithfull which haue not receiued the spirit of the world but the spirit of God 3. And the Apostle in the third place expressely mentioneth such a knowledge which the reprobates haue not and they which haue it are not reprobates but the knowledge of the doctrine of faith euen the reprobates haue but it is not sanctified vnto them 4. Now then to conclude this point there is a threefold kind of certitude there is one in opinion onely when a man deceiueth himselfe in his perswasion and thinketh that to be which is not there is an other certaintie in the truth of the thing as the Deuils know the truth of the articles of faith though they haue no comfort in them and there is an assurance as well of the truth of the thing as in perswasion and assent of him which beleeueth such is the assurance of faith the first is onely in the will and affection without any ground the second in the intellectuall part onely the third is in both So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things and his heart and affection is inclined firmely to beleeue and applie them to himselfe 5. Some of the Romanists doe not much differ from vs in this point of the certaintie of saluation as Pererius disput â— alleadgeth Vega and Ricuram Tapperus who affirme that a man may be so certaine of grace vt omnicareat formidine haesitatione that he may be without all feare and doubting See further of this Controversie Synops. Centur. 4. er 20. Controv. 10. Against the invocation of Saints v. 15. Whereby we crie Abba father Hence Bucer well obserueth that the spirit of God teacheth vs to call vnto God and crie in our hearts Abba father the spirit sendeth vs not vnto Saints the prodigall child comming home to his father wâ—nâ— not to any of his fathers seruants to
praise of men and a terrene libertie of their countrie much more ought we to endure the like for our euerlasting libertie which farre exceedeth the weight and measure of all afflictions in this life yea Augustine doubteth not to say ipsam Gehennam paruo tempore tolerare oportet we should for a short time endure hell it selfe to see Christ in the land of the liuing Observ. 6. Predestination excludeth and remooueth all presumption v. 30. Whom he iustified he glorified c. glorification followeth not immediately vpon predestination but vocation faith iustification sanctification must come betweene be that without these presumeth of election peruerteth the reuealed counsell of God to his destruction CHAP. IX 1. The text with the diuerse readings v. 1. I say the truth in Christ Iesus L. ad I lie not my conscience bearing me witnesse by the holy Ghost Be. B. V. in the holy Ghost Gr. G. L. 2. That I haue great heauinesse and continuall sorrow in mine heart 3. For I my selfe would wish to be seperated to be an anatbema V. L. S. cursed B. from Christ for my brethren that are my kinsmen according to the flesh 4 Which are the Israelites whose is to whom pertaineth B. G. the adoption and the â—orie and the Couenants testament L. and the giuing of the lawe the lawe that was gren B. and the worship or seruice of God G. B. inserted for explanation and the proâ—â—es 5 Of whom are the fathers and of whom concerning the flesh Christ came who is Gâ— ouer all in all V. blessed for euer Amen 6 Notwithstanding it cannot be that the word should be of none effect fall away Gr. for all which are of Israel of the circumcision of Israel L. of the father Israel Be. ad re not Israel Israelites B. 7 Neither because they are the seede of Abraham are all children but in Izaak shall thy sede be called 8 That is not they which are the children of the flesh are the children of God but the children of the promise are counted for the seede 9 For this is a word of promise In this same time will I come and Sarah shall haue a sonne to Sarah a sonne Gr. 10 And not onely shee L. that is Sarah he that is Abraham Be. G. thus V. S. B. but it is better referred to Sarah immediately before spoken of and Rebekah an other mother of Israel is brought in but also Rebekah felt this G. receiued this promise when she had conceiued by one Izaak our father 11 For the children not yet beeing borne neither hauing done good or euill that the purpose of God might remaine according to election not of workes but of him that calleth of the caller Gr. 12 It was said vnto her the elder shall serue the younger the greater the lesse Gr. 13 As it is written Iacob haue I loued and Esau haue I hated 14 What shall we say then is there any B. vnrighteousnesse with God God forbid let it not be Gr. 15 For he saith to Moses I shall haue mercie on whomsoeuer I will shew mercie and I shall haue compassion on whomsoeuer I will haue compassion 16 So then it is not of him that willeth in him G. or of him that runneth of the willer of the runner Gr. but of God that sheweth mercie 17 For the Scripture saith vnto Pharaoh For this purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared thoroughout all the earth 18 Therefore he hath mercie on whom he will and whom he will he hardeneth 19 Thou wilt say then vnto me why doth he not of whom or what S. yet complaine blame B. is angrie Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complaine for who hath resisted his will 20 But who art thou O man which pleadest against God disputest with God G. answearest God L. V. shall the thing formed the masse or lumpe S. the worke B. say to him that formed it why hast thou made me thus 21 Hath not the potter power of the clay Be. S. B. G. not the potter of the clay power L.V. of the same lumpe to make one vessell vnto honour and another to dishonour 22 What if God to shewe his wrath would to shewe his wrath G. and to make his power knowne suffred or sustained L. with much lenitie B. patience L. B. G. long animitieâ— V.Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels of wrath fitted L. perfited S. ordayned B. prepared G. compounded Be. Gr. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to destruction 23 And that he might make knowne declare B. G. shewe L. the riches of his glorie vpon the vessels of mercie which he hath prepared vnto glorie 24 Whom he hath also called euen vs. B. Gr. euen vs whom he hath called G. which trewe that are called S. but here the order of the words is inverted not onely of the Iewes but also of the Gentiles 25 As he saith also in Osee I will call them which are not my people my people and her which was not beloued beloued and she which hath not obtained mercie as obtayning mercie L. ad 26 And it shall be it shall come to passe B. in the place where it was said vnto them we are not my people that there they shall be called the children of the liuing God 27 Also Esaias cryeth ouer Israel V. Be. concerning Israel B. G. for Israel L. of Israel S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer If the number Gr. though Be. G. B. of the children of Israel were as the sand of the sea yet shall but a remnant be saued 28 For the Lord will finish and cut short the count or summe in righteousnesse â— will finish the word B. V. L. will finish the thing and cut it off Be. but he spake of a 〈◊〉 summe and remainder before and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here interpreted the count be the Lord will make a short count a short word Be. L. V. a concise matter Be. in he earth 29 And as Esaias said before except the Lord of hostes had left vs a seede a remâ—nt S. we had beene as Sodome and had beene like vnto Gomorrha 30 What shall we say then That the Gentiles which followed not righteousnesse haue apprehended V. Be. L. attained vnto G. obtained B. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehended righteousnesse euen the righteousnesse which is of faith 31 But Israel which followed the lawe of righteousnesse hath not attained o come Be. V. L. vnto the lawe of righteousnesse 32 Wherefore because they sought it not by faith but by the workes of the lawe by the workes L. det for they haue stumbled at the stumbling stone 33 As it is written behold I lay in Sion a stumbling stone and a rocke of offence and euerie one that beleeueth on him Gr. in him G. shall not be ashamed confunded L. 2. The Argument Method and Parts VVHereas the Apostle had made mention before
Apostle expresseth the Hebrew word sorer by these two rebellious and gainesaying so also Beza But Iunius parall 19. thinketh rather that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compendiously in one word expresse the Prophets meaning which is set forth in many words in that place Isa. 65.3 a rebellious people which walketh a way that is not good after their owne imaginations a people that prouoke me euer to my face c. all this the Apostle comprehendeth in these two words rebellious and gainsaying 2. By all the day 1. Origen vnderstandeth litterally the day wherein Christ did hang vpon the crosse c. and so a part is taken for the whole gloss ordinar but then it should not haue beene said all the day 2. Haymo interpreteth it to be the whole time Dominicae predicationis of the Lords preaching vnto his passion 3. But Oecumenius better taketh it for all that time which went before since they came out of Egypt so also Gryneus with M. Calvin and others vnderstand all that time since the Lord begunne to take speciall care of this people and thus the Prophets vse to speake as Ierem. 7.13 I rose vp earely to speake vnto you c. but ye would not heare toto tempore legis Mosaicae all the time of the law of Moses Lyran. 3. I stretched out my hands 1. not vpon the crosse as Origen and Ambrose for Christ said before he suffered that he would haue gathered them together as the henne her chicâ—â—us but they would not Martyr 2. neither is thereby onely signified the miracles which Christ shewed and the benefits bestowed vpon them as Haymo and as Gorrhan by the extending the left hand signifieth their protecting from euill and by the right hand the collaâ—â—â— of benefits 3. But hereby we vnderstand generally all those meanes which the Lord vsed not onely by his benefits but by his threatnings promises preaching of his word whereby he would haue called them to repentance Pareus 4. Yet they were still a rebellious and gainsaying people rebellious in heart and gainsaying in their mouth contrarie to those two speciall works of grace before spoken of the 〈◊〉 of the heart and the confession of the mouth Pellican so here three sinnes are set 〈◊〉 in the people their ingratitude that regarded not Gods mercie in calling them 〈◊〉 incredulitie in their rebellion obstinacie in gainsaying three vertues also are described 〈◊〉 seruants of God the Prophets their patience in suffering signified by the stretching out of their hands their perseverance all the day the cause for the which they suffered against a rebellious and gainsaying people 4. Places of Doctrine 1. Doct. A good intention maketh not a good action v. 1. They haue the zeale of God but not according to knowledge Hence it is euident that make a good action it is not sufficient to haue a kind of zeale and good intention for them beleeue had beene excused for putting Christ to death which they did of a blind zeale 〈◊〉 here the Apostle confesseth that they had zeale but it was not according to knowledge â—â— therefore it was a false and erroneous zeale such as they were ruled with that should â—â—â—ke they did God seruice in killing his seruants Ioh. 16.2 Doct. 2. Of the kinds of prayer v. 1. My hearts desire There is oratio mentalis vocalis a mentall and vocali prayer the one onely in the mind the other vttered by the voice of the first our Sauiour speaketh Matth. 6.6 When thou prayest enter into thy chamber of the other v. 9. after this manner pray yee And Saint Paul sheweth them both in this place that his hearts desire was c. he prayeth both with his heart and voice and the praier of the heart is the more principall Doct. 3. How to discerne true loue and freindship v. 2. That they may be saued c. Herein Saint Pauls true affection appeared toward his countrie men the Iewes in wishing their saluation whatsoeuer one freind wisheth vnto an other beside this it is nothing hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace this was Abrahams commendation that he had a case to instruct his familie children and seruants in the waies of God Gen. 18.18 Doct. 4. Of the consent betweene the law and the Gospel v. 4. Christ is the end of the law So then herein both the law and the Gospel agree that both of them doe ayme at Christ the law looketh vnto him as the end and the Gospel also requireth obedience to the law but Christ is couertly insinuated in the law but openly shewed in the Gospel the law leadeth indirectly vnto faith and the Gospel as it were indirectly pointeth at the law requyring the obedience thereof not as a cause but as a â—â—â—ie testimonie and consequent of iustification and so that is fulfilled which S. Paul saith Rom. 3.31 doe we then make the law of none effect through faith God forbid yea we est 〈◊〉 the law Doct. 5. Of the difference betweene the law and the Gospel v. 5. He that doth these things shall liue thereby c. Hence may be gathered there differences betweene the law and the Gospel 1. the law commandeth things impossible and not in mans power as in euery point to keepe and fulfill the law the Gospel onely requireth faith and beleefe 2. the law worketh terrour and perplexitie of conscience breeding doubts and questions in the mind who shall ascend to heauen to bring vs thâ—â—â—er who shall descend to hell to keepe vs from thence But the Gospel bringeth comfort and peace of conscience and assurance of saluation 3. the righteousnesse of the law is grounded vpon the law of Moses but the iustice of faith vpon the Gospel this is the word of faith v. 8. Doct. 6. Of the diuerse kinds of calling and sending to preach v. 18. How shall they preach vnlesse they be sent c. Though the Apostle doe here especially speake of the extraordinarie calling such as was this of the Apostles yet it is true of the ordinarie calling of preachers that none must take vpon them to preach vnlesse they be sent of God which is either immediately as the Prophets were so called of God in the old Testament or mediately by the authoritie of the Church or by them to whom it is committed which kind of mediate calling is not in euery Church the same in respect of some circumstances which are left to the libertie of the Church Pareus but yet the same end must be propounded which is the edifying of the Church and none ought to be sent which are not meete for such are not sent of God but runne vncalled and vnsent and as intruders But no man as the Apostle saith ought to take this honour vpon him but he that is called of God Hebr. 5.4 Here I cannot omit that obseruation of Faius who thinketh the sending of Ionas to haue beene ordinarie from the companie of the Prophets
them a way into heauen not to descend to suffer death and deliuer them from hell 2. There is not then any question remaining in the faithfull of their saluation either debitando by doubting how they shall goe to heauen or trepidando in beeing afraid of hellâ— but because our faith is not here perfect there may be some strife and wrastling in the soule betweene the assurance of faith and carnall infirmitie sometime the faithfull may aske question luctando in wrestling and striving against carnall distrust saying if God be with vs who can be against vs but at the length faith prevayleth and triumpheth resoluing that with the Apostle who shall separate vs 3. But here we must make a difference of feare faith expelleth not all feare but onely the slauish and seruile feare of hell and damnation ioyned with distrust and torment of conscience yet a filiall feare and reverent awe of God remaineth in the servants of God which is chiefely for the time past they feare to offend so gracious a God and mercifull a father they feare not for the sinnes alreadie committed which they are assured are forgiues â—â— Christ. 4. And this assurance and firme perswasion of saluation the Apostle insinuateth afterward where he speaketh in the second person to euerie faithfull person If thou shalt confesse with thy mouth c. thou shalt be saued signifying thus much that euerie one examining himselfe by the beleefe of his heart and confession of his mouth may vndoubtedly conclude that he is saued This maketh against the Popish vncertaintie and doubting of saluation Whereof see more Synops. Controv. 5. Against vnwritten traditions v. 8. This is the word of faith which we preach c. The Apostle here sheweth that the Gospel which he preached was agreeable to the Scriptures he preached no other thing then he here writeth and he writeth nothing but was consonant to the old Scriptures as Ireneâ— thus testifieth per Apostolos Evangelium pervenit ad nos c. by the Apostles the Gospell came vnto vs which they then preached but afterward by the will of God in the Scriptures they deliuered fundamentum columnam fidei nostra the foundation and piller of our faith c. lib. 3. c. 1. The Romanists then may be ashamed to flie vnto that vile and base refuge of the old Manichees to say that the Apostles preached some things and committed other to writing See Synops. Controv. 6. Against freewill v. 8. The word is neere thee c. Erasmus in his defense of freewill against Luther vrgeth this place to shew the power and strength of freewill in keeping the commandements and he presseth those other words of Moses non est suprate it is not aboue thee that is beyond thy strength Contra. 1. But the Latine translator there fayleth in the rendring of the right sense of the words which are is not hid from thee not which is not aboue thee 2. he speaketh of the facilitie of the commandements not by the power of freewill but by faith in Christ who hath fulfilled the law for vs and by whose grace we are enabled in some good measure to keepe the commandements of God which are not greeuous vnto vs which are iustified by faith and sanctified by the spirit 3. and if it be admitted that Moses there speaketh of the law his meaning onely is that the knowledge of the law was not hid from them neither was it farre off that they had neede fetch it from heauen or from the vtmost partes of the Sea it was present with them and continually in their mouth beeing rehearsed by the Priests and Levites so that nulla ignorantiae excusatio sit reliqua their remained no excuse of ignorance thus Luther answeareth Erasmus and Bellarmine also acknowledgeth that Moses there speaketh de facilitate non observandae sed cognoscendae legis of the facilitie of knowing not doing the law lib. 5. de grat c. 6. Controv. 7. Against Limbus Patrum that Christ went not downe thither to deliuer the Patriarkes v. 7. Say not who shall descend into the deepe that is to bring Christ againe from the dead the ordinarie glosse would inferre vpon these words that Christ descended into Limbus to fetch the Fathers from thence for he that saith who hath descended in a manner denieth that none descended thither and so not the Patriarks and consequently neither Christ who descended not nisi pro illis liberandis but to deliuer them Contra. 1. But Lyranus refuseth this interpretation vpon these two reasons because it is neither agreeable to that place of Moses Deuter. 30. which will beare no such sense nor yet vnto the words following where he expoundeth the descending into the deepe of the raysing of Christ from the dead v. 9. 2. Some of our owne expositors doe interpret this clause descending into the deepe thus that Christ subierit inferâ—â— dolores hath vndergone the verie dolours of hell for vs Calvin Martyr expoundeth it of the place of hell as if one of curiositie should aske who should goe downe to hell to certifie vs that Christ hath ouercome hell and damnation for vs. some vnderstand it of the graue as Lyranus Osiander to say who shall descend into the deepe is all one as to denie that Christ is risen from the dead but Moses for the deepe saith Sea which cannot properly be taken for the graue Some thinke that by going to heauen and descending to the deepe are meant things of great difficultie and impossible to shew that the Gospel requireth no such thing of vs to goe to heauen or hell Faius But beside this last it may be added further that by the confession of the death of Christ we are consequently deliuered from the feare of descending to hell that is of beeing condemned because by Christs death we are deliuered from the feare of hell so that he which remaineth stil fearefull of hell doubteth of the truth of Christs death and resurrection to this purpose Pareus See before qu. 12. Controv. 8. Whether the righteousnesse of faith and the righteousnesse of the law be one and the same or contrarie the one to the other 1. Stapleton affirmeth them to be the same Antidot p. 618. by these arguments 1. the law leadeth vs to no other righteousnesse but to the righteousnesse of the law but it leadeth also to faith in Christ therefore faith in Christ is that righteousnesse 2. the end of the law is the righteousnesse of the law and Christ is the end of the law therefore faith in Christ is the end of of the law 3. that which is perfect and imperfect doe not differ in kind as an infant and a man of perfect age the iustice of the law is imperfect the iustice of faith perfect they then differ no otherwise Contra. 1. The law directly intendeth the iustice of the law and indirectly it leadeth vnto Christ so it is false that it leadeth and directeth onely to the iustice of the law it
or by the law and the Apostle herein maketh no difference 4. And as for that exact righteousnesse which the law requireth which indeed is that which is called iustitia legis the righteousnesse of the law it is no otherwise fulfilled in vs then by faith in Christ Rom. 8.4 the faithfull also receiue grace by the spirit of sanctification to keepe the law in some measure but they are said rather to walke according to the law and in Saint Iohns phraise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the commandements then to fulfill or keepe the law and commandements Controv. 10. That Baptisme doth not giue or conferre grace v. 8. This is the word of faith c. The ordinarie glosse out of Augustine doth inferre hence and out of that place Ioh. 15.1 Yee are cleane through the word c. that it is not the water which saueth in baptisme but the word for he saith not ye are cleane because of baptisme but through the word detrahe vorbum c. take away the word and what is water but water accedat verbum ad elementum c. let the word come to the element and it becommeth a Sacrament vnde est ista tanta virtius aquae c. where is this great vertue of the water that it toucheth the bodie and the heart is washed nisi faciente verbo c. but because the word worketh not because it is rehearsed but beleeued c. this iudgement of Augustine here cited in the glasse is agreeable to Saint Pauls doctrine Ephes. 5.26 cleansing it by the washing of water through the word the water then washeth not of it selfe but by the word then the element it selfe-confesseth not grace as the Romanists hold See further Synops. Centur. 2. err 69. Controv. 11. Against the dissembling of our faith and profession v. 9. If thou shalt confesse with thy mouth c. It is then necessarie to confesse the faith of Christ which is beleeued in the heart contrarie to the opinion of the Libertines which renew the old error of the Priscillianists and Carpocratian heretikes which thought it lawfull to dissemble their faith before the Magistrate so doe the familie of loue the Libertines of these daies and such carnall Gospellers which thinke it sure for them to goe vnto the Popish Masse and other superstitious rites keeping their conscience to themselues they are the Nicodemites of these daies But the Apostle reprooueth them all requiring this as necessarie vnto saluation to confesse Christ with the mouth And our Sauiour saith that who so is ashamed of him here he will be ashamed of him in his kingdome Markâ—â—â— 38. Controv. 12. That faith is not onely in the vnderstanding The Romanists as namely Bellarmine doe affirme that faith onely hath the seate in the intellectuall part lib. 1. de iustificat c. 6. and so they hold faith to be an act onely of the vnderstanding Rhemist annot 2. Cor. 13. sect 1. But the contrarie is euident here the Apostle saith with the heart man beleeueth c. now the heart is not the seate of vnderstanding but of the affections and yet the heart is taken according to the phrase of Scripture not for that vitall part of the bodie but for the soule and all the faculties thereof wherefore though knowledge and vnderstanding be requisite vnto faith yet the principall part thereof is an assured confidence and beleefe which is in the heart and affections not in the braine onely and vnderstanding See further Centur. 4. err 48. Controv. 13. The Scriptures the onely sufficient rule of faith v. 11. For the Scripture saith c. S. Paul hether to hath prooued the whole doctrine of saith by him deliuered by the testimonie of Scripture and Act. 26.22 he professeth that he taught none other things then Moses and the Prophets did we are then onely in matters of faith to haue recourse vnto the Scriptures not vnto vnwritten traditions whether the Papists would send vs for they are vncertaine mutable variable and therefore can be no rule of faith And further whereas the Apostle addeth the Scripture saith as before c. 9.17 hereby that cauill of the Iesuites is remooued which say that the Scripture is mute and dumbe and cannot be a iudge of controversies but the Apostle saith the Scripture speaketh that is God speaketh in the Scriptures and it speaketh and proclaimeth the truth to euery one therefore it is not a dumbe but a speaking iudge and therefore is sufficient to determine all controversies of religion and matters of faith See further Synos Centur. 1. err 5. Controv. 14. How the Apostle saith there is no difference betweene the Iew and the Grecian v. 12. Obiect The Apostle before gaue the prioritie vnto the Iewes c. 1.17 to the Iew first and also to the Grecian how then doth he say here there is no difference Ans. 1. We must distinguish the times there was in the old Testament a difference made because the Lord then had made choise onely of Israel before all the people in the world but now vnder the kingdome of the Messiah this difference is taken away Christ hath broken downe the wall of partâ—ing and of both made all one so distingue tempora concilaibis Scripturas distinguish the times and you shall reconcile the Scripture Pareus 2. Adde hereunto that because euen at the first preaching of the Gospel the Iewes had a preheminencie and the Gospel was first offered vnto them the distinction of times will not fully satisfie the Iews were not preferred quoad bona gratia in respect of spiritual grace but quoad praerogativam c. in respect of some prerogatiues they had which S. Paul sheweth what they were Rom. 3.2 and c. 9.5.6 Gorrhan Controv. 15. Against the maintainers of Vniversall grace Obiect Whereas the Apostle saith v. 12. rich vnto all he may seeme to fauour their opinion which hold that God hath vniuersally and indifferently decreed to shewe mercie vnto all and so in his owne purpose he hath not reiected any Answ. We must vnderstand the Apostle here not to speake absolute absolutely of all in generall but with these two qualifications he speaketh of all distributive by way of distribution all both Iewes and Gentiles he is rich to all not in particular but of what nation or kindred whatsoeuer Iew or Gentile for that the Apostle taketh vpon him to prooue that not to the Iewes onely but to the Gentiles also the promises of mercie in Christ doe belong secondly the Apostle nameth all limitate with a certaine limitation vnto all that call vpon him that is all beleeuers for they onely call vpon God that doe beleeue in him Controv. 16. That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. Whereas the Apostle saith v. 13. Whosoeuer calleth vpon the name of the Lord shall be saâ—â—â—â— c. Bellarmine would hence inferre that faith doth not iustifie relative by way of reâ—ation vnto Christ by beleeuing in him but
esse activam causam peccati that God is the actiue cause of sinne Antid p. 715. and the like slaunder is vttered by Becanus p. 6. that the God of the Calvinists is author peccati the author of sinne See more hereof c. 9. quest 18. 11. Quest. Of the meaning of those words Let their table be made a snare c. v. 9. 1. Concerning the place here cited out of Psal. 69. v. 22. Origen obserueth that the Apostle doth not tie himselfe to so many words for some he addeth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a net or trappe which neither the Hebrew nor the Septuagint haue and some he omitteth as coram ipsis before them so also Erasmus but Beza obserueth that this latter is not omitted for vnto them is equivalent to before them further both Martyr Beza Pareus Calvin thinke that the Hebrew word lishlomius signifieth pacifica their prosperous things which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a retribution as though the word were leshillomiâ—â— retributions but Iunius and Pagnine doe there interpret the world lishlominâ— retributions because of the preposition lamed being set before which signifieth for a recompence or retribution 2. Now for the meaning of the words 1. Origen by their table vnderstandeth the Scriptures which were a scandale vnto them in that they peruerted them to their owne hurt as where the Scriptures describe the Messiah to be a glorious deliuerer which must be vnderstood spiritually they were offended because they looked for a temporall deliuerance 2. Haymo doth vnderstand by the table collatio verberum in mensa their conferences together at the table how to take Christ but in this sense their table was a snare to others rather then to themselues 3. Lyranus doth thus distinguish these three their table because a snare in perverting the Scriptures and a trappe when they were taken by Titus and Vespasian and a scandale when to the infamie and opprobrie of that nation their nobles were put to torment and shamefull death by the Romanes 4. But the better interpretation is this by the table as Chrysostome expoundeth we vnderstand omnes illorum delicia all things wherein they delighted as their prosperitie their publike state their Temple Calvin the hauing of the Scriptures sacrifices and such other spirituall or temporall blessings the Prophet prayeth that all may be turned to their hurt and he vseth three similitudes let them be a snare as birds are taken when they thinke to find foode a trappe as beasts are caught and entrapped in the net and a scandale as that whereat men doe stumble in their going and running and fall 3. For a recompence vnto them 1. The interlin glosse vnderstandeth the retribution of eternall death 2. Haymo and Lyranus haue speciall reference to Christ that as they would haue blotted out his name so their name is perished as they killed him so they were killed of the Romanes 3. but it generally rather sheweth a retalion and recompense in their iust punishment for all the wrongs and iniuries which they had offered to the seruants of God and specially to Christ himselfe Pareus 4. Let their eyes be darkened and bowe downe their backe 1. Lyranus by the darkening of the eyes interpreteth the error of their vnderstanding and by the bowing of their backes the error of their will 2. Gorrhan vnderstandeth error in faith and manners 3. deprime â—â—eribus conscientiae hold them downe with the burthen of their conscience Pellic. aeterna servitute opprime oppresse them and keepe them vnder with euerlasting seruitude Melancthon following Chrysostome and Theophylact. 4. But the generall sense is better that they are deprived of all strength both inward and outward for the backe or loines as it is in the Hebrewe signifieth the strength so their eyes are blinded they are voide of all vnderstanding in spirituall things and they are likewise depriued of all grace and strength both spirituall they haue no endeauour or will to that which is good Genevens Pareus as also temporall their authoritie and gouernment is taken from them they liue in perpetuall seruitude Gryneus Quest. 12. Whether it be lawfull to vse any imprecation as Dauid doth here 1. Origen seemeth to be of opinion that it is not lawfull and therefore he hath here a strange interpretation he thinketh the Prophet prayeth not against the Israelites but for them that their eyes might be darkened ne videant perversa that they see not peruerse things as it had beene happie for Marcion Basilides and Valentinus and other heretikes that they had not seene those perverse errors which they held But seeing both that which goeth before let their table be made a snare c. and that which followeth bowe downe their backe are imprecations made against them how can this comming between be taken to be a praier for them 2. Augustine agreeing in the same opinion that no imprecation is lawfull yet followeth an other imprecation he thinketh that the Prophet spake this non optantis voto sed spiritu providentis not as with a desire of one that wisheth but with the spirit of one foreseeing and foretelling what should happen lib. 1. de serm Dom. in monte so Haymo haec verba non optantis voto sed praedicentis officio dicuntur these words are not vttered with a wishing desire but by way of prediction c. so also the ordinar gloss and these reasons may be alleadged against imprecations 1. Our Blessed Sauiour biddeth vs to pray for our enemies Matth. 5.46 S. Paul also saith Rom. 12.14 Blesse them which persecute you blesse I say and curse not c. 2. The example of our Sauiour is against imprecations who prayed for his enemies he cursed them not 3. Yet we haue some forren examples of such as refused to make imprecations as Baâ—â—â—â— would not curse the people of Israel and a certaine woman Priest of Athens could not be hired to curse Alcibiades making this answer that it was her office to pray for other not to curse them much more should Christians abstaine from cursing 3. Wherefore for the solution of this question these distinctions must be premised 1. the cause must be considered whether it be priuate which concerneth ones person onely in which cause it is vnlawful to curse or whether it be publik concerning the glory of God wherein imprecations are vsed as S. Peter sentenced Ananias to death Act. 5. laid a curse vpoÌ„ S. Magus Act. 8. S. Paul cursed Elymas the sorcerer Act. 13. or it may be a priuate cause yet ioined with the glory of God as Elisha cursed the children which called him bald head 1. King 2. 2. The condition calling of them which vse imprecations must be considered whether they do it of a priuate affection which is vnlawfull or of a propheticall spirit as the Prophets Apostles did as it is said of Paul that wheÌ„ he cursed Elymas he was ful of the H. Ghost Act. 13.9 herein they as Prophets
shew in his vocation and calling both toward God and our neighbour so Haymo velox ad omne opus bonum swift to euery good worke this sense follow Martyr here is forbidden tarditas inadeundis muneribus slacknes in doing our dutie so also Osiander Pareus 19. Quest. The duties and properties of our loue toward God v. 11. Feruent in spirit 1. some vnderstand by the spirit charitie kindled in the heart by the spirit Tolet Faius and so interpret it of the duties of loue toward our brethren but zeale and feruencie of spirit especially is seene in matters toward God his glorie and honour is the obiect of our zeale and feruencie of spirit 2. Lyranus by spirit vnderstandeth the minde and affection but referreth it to the former precepts of loue toward our brethren 3. Origen interpreteth spirit to be the holy spirit of God we which liue sub lege spiritus vnder the law of the spirit and referreth it wholly vnto our dutie toward God in fervore spiritus calore fidei cuncta peragamus let vs doe all by the feruencie of the spirit and heat of faith 4. Basil maketh the obiect also of this feruencie to be the doing of the will of God but by the feruencie of spirit he vnderstandeth ardens studium an ardent desire and continuall diligence to doe the will of God in the loue of Christ regul brev resp 259. 5. But whereas the spirit may be taken both waies for the holy spirit and for the minde of man Peter Martyr thinketh that both here may be vnderstood so also Oleviane si spiritus Dei zelum in cordibus accenderit if the spirit of God doe kindle zeale in our hearts and that is Chrysostomes meaning when he saith si vtramque hanc flammam adeptus fueris if thou hast obtained both these flames c. that is the spirit of God inflaming the soule with charitie Seruing the Lord because there is great affinitie betweene these two words in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord there are which preferre the first reading 1. Ambrose giueth this sense that men should applie themselues wisely to the time and not â—ashly and vnaduisedly without due respect of time and place euery where and vpon euery occasion to vtter our conscience thus Paul serued the time when he circvmcised Timothie but Titus he would not be induced to circumcise and Ambrose giueth this reason why he misliketh the former reading because hauing deliuered so many precepts before wherein God is serued it had beene superfluous for the Apostle to adde this But Tolet taketh away this reason because in those daies of persecution it was necessarie to exhort the brethren to cleaue vnto God and to professe his worship notwithstanding trouble and persecution this sense of Ambrose followeth Calvin that they must accommodare se tempori accommodate themselues to the time and Pellican sciat se attemperare omnibus horâ—s euery one must know how to temper himselfe for euery season so also Gualter who expoundeth this place by that Eccles. 3. 1. that there is a time for all things 2. Some following the same reading expound it of the occasion and opportunitie that we ought to take to doe good Martyr 3. Erasmus also giueth this sense that we must beare patiently si quid pro tempore acciderit incommodi if any thing fall out for the time incommodiously 4. Origen hath an other interpretation that because the time is short they that haue should be as though they had not as the Apostle saith in the same sense Eph. 5. redeeming the time because the daies are euill But Beza giueth this reason why this reading can not be receiued at all because no such phrase is found in the Scripture to serue the time in any such sense temporizers and time-seruers rather are reprooued in Scripture then commanded The other reading then is the better which Chrysostome Theophylact Haymo follow the Syrian interpreter Hierome epist. ad Marceâ— Lyranus Beza Tolet Olevian Faius Pareus with others And according to this reading 1. Chrysostome maketh this to depend vpon the former precepts because what is done toward our brother redoundeth to God and he will reward it 2. Pareus thinketh it concerneth the masters and Lords of the world that they should consider that they haue also a Lord in heauen but this is too particular 3. Haymo maketh it an absolute precept that we should serue the Lord not be seruants to vice or our owne pleasure 4. Gryneus thinketh this sentence containeth an opposition betweene the seruice of the Gentiles which was yeelded vnto idols and the seruice of Christians which must be giuen vnto God 5. Faius taketh it to containe a secret reason why we should serue God because he is our Lord and to the Lord belongeth seruice 6. Tolet thinketh that the Apostle had relation to those times when the Christian saith was persecutoribus exposita exposed to persecution and therefore the Apostle exhorteth to the seruice of God and franke profession thereof notwithstanding those troubles 7. But I approoue rather Beza his collection which thinketh this is added to the former precepts of Christian charitie vt à monitis Philosophorum distinguantur to distinguish them from the precepts of Philosophers c. the ende whereof was vaine-glorie but these duties must be performed by Christians to the glorie of God so Pareus in omnibus Dei gloriam spectemus we should in euery thing looke vnto Gods glorie so Lyranus hoc fiat principaliter propter Deum this should be done principally for God 20. Quest. Of the remedies against the calamities of this life namely hope patience prayer v. 12. Reioycing in hope 1. Chrysostome taketh this to be added by the Apostle as an encouragement to all the former duties namely the expectation of the reward spes ad omnia audentem facit hope maketh one bold to all things Gorrhan followeth this sense 2. Lyranus maketh the coherence with the former precept of seruing God because his seruice bringeth a reward with it so also Tolet spes confirmat animas in obsequia Dei hope confirmeth the minde in the obedience of God 3. Hugo hath particular relation vnto the precept of louing our enemies which none can doe without hope of reward but that precept followeth afterward v. 14. 4. But I consent rather vnto them which take this aphorisâ—â—â— of the Apostle to be de remedijs calamitatum of the remedies against calamities which are these three following hope patience prayer Pareus so also Oleviane thinketh that the Apostle here sheweth quomodo superare debâ—amus obstacula how we should ouercome the obstacles and impediments In hope Hope is nothing els but a grace and facultie wrought in the minde by the holy Ghost whereby we hope in due time for the accomplishment of that saluation now begun which we are assured of by faith where in the nature of hope we consider the obiect of hope then the
bloodshed doe bind simply in conscience at the least in generall because they are morall precepts directly tending to the observation of the morall lawe in such things we are bound in conscience to obey 3. Lawes made concerning ciuill duties which in themselues not beeing commanded are indifferent as of the eating of flesh keeping of watch paying of tribute and such like doe not simply bind in conscience neither in generall nor in particular but accidentally only they doe bind both in generall and particular in regard of the contempt of authoritie and scandall of our brethren 4. Likewise Ecclesiasticall lawes which doe limit the circumstance of times and place concerning external order vsages which do helpe toward the obseruation of the duties of the first table and the exercise of religion doe of themselues properly and simply bind in conscience at the least in generall because in such morall duties our obedience simply is required such are the publike orders of resorting duely vnto diuine seruice of receiuing the sacraments of paying tithes toward the maintenance of the Minister of silence in the church and not disturbing the Preacher and such like 5. Other orders of the Church which doe not so directly concerne the seruice of God but are touching things indifferent in themselues as of some gestures to be vsed rites and observations not offensiue they doe not bind at all in conscience but onely accidentally in respect of the scandall and offence which may be giuen and the breaking of order Now the position of the Romanists is that lawes both ciuill and Ecclesiasticall doe bind simply in conscience not onely in respect of the matter that is commanded beeing agreeable to the word of God or of the scandall and offence which may followe but the thing though in it selfe it be indifferent yet bindeth the conscience quia lege praecipitur because it is commanded by the lawe though by the occasion thereof no offence followe Perer. disput 2. numer 8. and by the binding of the conscience he saith is vnderstood mortall sinne which is committed in the omission of such things commāded their reasons are these 1. S. Paul biddeth vs to be subiect not onely for wrath but for conscience sake v. 5. therefore such lawes bind in conscience Answ. This conscience is to be vnderstood in generall in respect of him who commandeth who of conscience is to be obeyed as Gods Minister not in respect of the thing commanded which is not alwaies such as bindeth the conscience 2. S. Paul willeth obedience to be giuen vnto those which are set ouer vs Heb. 13.17 and our Sauiour faith he that heareth you heareth me Answ. Our Sauiour and the Apostle speake of obedience to be giuen in those things which concerne the doctrine of faith and the saluation of our soules not of euerie observation and order of the Church 3. Argum. The Apostles in their Synodall decree did bind the conscience of Christians to abstaine from strangled and blood and fornication Act. 13. Answ. 1. The former of these was no otherwise imposed vpon the conscience then for the avoiding of offence fornication is ioyned with the rest not because it was indeede as indifferent a thing but it was so counted among the heathen 2. neither haue the Pastors of the Church that power and authoritie to make lawes to binde the conscience as the Apostles had 4. Argum. S. Paul willeth that they which obserued not his precepts should be shunned of all 2. Thess. 3.14 Answ. Because the Apostle vrged nothing but the precepts of Christ therefore he requireth obedience simply and chargeth their conscience therewith But on the contrarie that all Ciuill and Ecclesiasticall lawes doe not simply and in themselues bind in conscience but in regard of the offence we shewe it thus 1. S. Iames saith c. 4.12 there is one lawgiuer which is able to save and to destroy God onely maketh lawes to bind the conscience 2. If euerie law did binde the conscience then by reason of such a multitude of lawes which are impossible to be kept mens consciences should be so snared and entangled as none should be free and so with the Pharisies they should bind heauie burthens and grieuous to be borne and lay them on mens shoulders Matth. 23.3 and S. Paul speaketh against such burdening with traditions as touch not tast not handle not Coloss. 2.21 3. Where the intendment of the lawe is not to bind the conscience there if no scandall followe the omission of the thing commanded doth not bind or pollute the conscience there may be a ciuill offence but no morall or mortall sinne but in diuerse such lawes which are made for ciuill order as in wearing of cappes prouiding of artillerie abstaining from flesh and such like the lawe intendeth not to charge the conscience but imposeth a ciuill mulct onely where such things are omitted therefore such offending if they pay the mulct they satisfie the law their conscience is free where the omission procedeth no◠of contempt nor giueth occasion of offence beside an other way the intentiō of the lawgiuer is kept whē the end and scope of the law is obserued though strictly the letter of the law be not kept as the eating of flesh vpon certaine dayes is prohibited for the benefit of the cōmonwealth that navigation and fishing by the vtterance of such commodities may be maintained now if any eate flesh not vpon any contempt of the lawe but vpon some other occurrent occasion so that the commonwealth be not thereby hindered nor his brother offended the intention of the lawe is kept though the letter of the law be transgressed and further in such penall lawes which onely concerne externall order intentio legislatoris non est obligare ad culpam sed ad poenam the intention of the lawegiuer is not to oblige or bind any to the guiltines of the offence but to the penaltie but in penall lawes which require the obseruation of any morall lawe it is otherwise for there beside the incurring of the outward mulct the offender also transgresseth the lawe of God Pererius then needed not here to haue found such fault with Calvins distinction between forum internum the internall court of the conscience and the externall court which onely bindeth vnto the duties of ciuilitie wherein the conscience before God is free for if vpon euery slippe of a ciuill order being not done with contempt the conscience should be burthened what an importable burthen should be laid vpon Christians whose conscience by this meanes thorough the multitude of lawes should be continually entangled Now then to conclude this point 1. Some lawes beeing vniustly made or commanding any vnlawfull thing doe neither bind the conscience in generall nor particular neither in themselues nor accidentally 2. Some lawes bind euerie way in generall in particular by themselues and accidentally and sub ratione diumi cultus as a part of Gods seruice as all lawes enforcing obedience to the morall precepts
sleepe he made his pillow in the ende of his shippe if he were to sit downe in faeno c. he sate downe vpon the grasse c. But our blessed Sauiour is not to be imitated in all things which he did as namely in these two 1. in his diuine works as in fasting fourtie daies and nights in walking vpon the sea and such like for these miraculous works are beyond our power 2. in his particular and personall acts as in that he possessed nothing refused to be a Iudge washed his Apostles feete and in those before named for these things became his person as he was the Messiah to shew that his kingdome was nothing at all of this world but in his generall vertues as his humilitie mercie loue holines and such like we must set before vs the most holy example of our blessed Sauiour as he saith himselfe Learne of me for I am humble and meeke Matth. 11.29 And concerning the thing it selfe it is lawfull to take care of the flesh not onely for necessitie but also for moderate pleasure and delight as it is said Psal. 104.15 That wine maketh a chearefull heart and oyle causeth the face to shine and as much is insinuated here by the Apostle that we should not take care for the flesh to fulfill the lusts thereof euery other care then is lawfull so it be not to pamper the flesh in wantonnes and carnall delight meates may be vsed not onely for necessitie but with some kind of pleasure and apparell may be vsed as well for ornament and comelines as to couer our nakednes so that excesse be taken heede of in the one and pride in the other CHAP. XIIII 1. The text with the diuerse readings v. 1. Him that is weake in the faith receiue vnto you but not for controversies of disputation doubtfulnes of disputation B. in the disceptation of thoughts L. for to iudge disputations V. be not diuided in your cogitations S. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rather signifieth a disceptation or controversie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outward dispute rather thē an inward discourse of the minde 2 One beleeueth that he may eate of all things and an other which is weake eateth hearbs 3 Let not him that eateth despise him that eateth not and let not him which eateth not iudge him condemne him G. Be. that eateth for God hath receiued him 4 Who art thou that iudgest condemnest B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudging Gr. an other mans seruant he standeth or falleth to his owne master yea he shall be established for God is able to make him stand or establish him Be. 5 This man esteemeth iudgeth L.S. Gr. one day aboue an other day and an other esteemeth euery day alike let euery man be fully perswaded G.B. Be. or be certain V.S. abound L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be fully perswaded in his minde 6 He that regardeth or careth for B. the day thinketh of the day S. esteemeth B. obserueth G. iudgeth V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that setteth his minde on the day Gr. regardeth it to the Lord and he that regardeth not the day regardeth it not to the Lord this clause the vulgar Latine omitteth He that eateth eateth to the Lord for he giueth God thanks and he that eateth not eateth not to the Lord and giueth God thanks 7 For none of vs liueth to himselfe neither doth any die to himselfe 8 For whether if B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Gr. we liue we liue vnto the Lord or whether we die we die vnto the Lord whether therefore we liue or die we are the Lords 9 For to this ende Christ both died and rose againe and revived that he might be Lord both of the dead and quicke 10 But why doest thou iudge condemne B.G. thy brother or why doest thou despise set at naught Be. B. Gr. thy brother for we shall all be presented stand L.S. appeare G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be presented before the tribunall iudgement seate B.G. of Christ. 11 For it is written I liue saith the Lord that because L.V. and B.G. surely Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that it is the forme of an oath God sweareth as he liueth that euery knee shall bow vnto me and euery tongue shall confesse vnto God 12 So then euery one of vs shall giue account of himselfe vnto God 13 Let vs not therefore iudge one an other any more but vse your iudgement in this rather Be. G. iudge this rather Gr. that no man put a stumbling blocke or an occasion to fall before to Gr. his brother not an occasion to fall and a stumbling blocke see qu. 23.2 14 I know and am perswaded through the Lord Iesus that there is nothing vncleane common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. L.V. of it selfe not by him L. but vnto him that thinketh Be. iudgeth B.G. any thing to be vncleane to him it is vncleane 15 But if thy brother be grieued for the meat now walkest not thou charitably according to charitie Gr. destroy not him with thy meate for whome Christ died 16 Let not your not our L.S. commoditie G. your Good Gr. be euill spoken of blasphemed Gr. 17 For the kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holy Ghost 18 For whosoeuer in these things serueth Christ is pleasing acceptable G. to God and approoued commended B. accepted Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. appointed or allowed to men 19 Let vs then follow those things which concerne peace and the edifying one of an other 20 Destroy not the worke of God for meates sake all things in deede are pure but it is euill for the man which eateth with offence 21 It is good neither to eate flesh not to drinke wine nor any thing whereby thy brother stumbleth or is offended or made weake 22 Hast thou faith haue it with thy selfe before God blessed is he that iudgeth not condemneth not Be. G. himselfe in that thing which he alloweth 23 For he that doubteth discerneth L. iudgeth V. maketh conscience B. is diuided S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. doubting is condemned if he eate because he eateth not of faith and whatsoeuer is not of faith is sinne 2. The Argument methode and parts IN this chapter the Apostle sheweth the vse of indifferent things whereabout there was contention betweene the beleeuing Gentiles and the conuerted of the Iewes there are two parts 1. the Apostle teacheth how the strong and weake should behaue themselues one toward an other and vseth ioyntly arguments of perswasion to them both to v. 13. then he dealeth with them apart with the strong to v. 22. then with the weake v. 22 23. 1. In the first part the case is propounded in two particular instances the first v. 2 3. concerning the eating or not eating of hearbs wherein he exhorteth them to mutuall concord not one to iudge or condemne an other
in iudgement making difference of meates yet God in his good time may establish him and make him to stand 6. Where he saith to his owne master this is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction as though he were their proper and peculiar Master onely and not of others also as the Iewes accused Christ because he made God his father that is proper and peculiar vnto him Iohn 5.18 but it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of emphasis God is their Master who hath receiued them though God be the Master of other faithfull also yet they are servants to none other but vnto God and to be discerned by his iudgement Quest. 9. Of the meaning of these words God is able to make him stand v. 4. 1. This may seeme to be no good argument taken from the power of God he is able to make them stand therefore they shall stand vnto this obiection 1. one answear is that the Apostle speaketh onely of a possibilitie he may stand or fall he may stand because God may make him stand for dubia sunt in meliorem partem interpretandā things doubtfull must be interpreted in the better part Gorrhan but the Apostle speaketh definitely and certainly he shall stand 2. Some are readie to take advantage of this argument God can therefore he will as the Papists which so reason for the carnall presence of Christs bodie in the Sacrament but it alwaies followeth not for God can doe many things which he doth not nor will doe 3. Some thinke that this is added least sibi stare arroget one might arrogate his standing to himselfe gloss interlin and to shewe a difference betweene this master and other worldly masters who may command their seruants many things but can giue them no power to doe them as this Master can Tolet but yet this doubt is not to be so remooued 4. Chrysostome thinketh no more to be signified then this ante iustam temporis maturitatem c. that the weake should not be sharply dealt withall till we haue wayed a iust time wherein they may be confirmed for God is able to doe it but more is signified then so the Apostle pronounceth they shall stand 5. Wherefore the best answear of all is that Gods power is here to be considered as ioyned with his will Calvin thinketh this to be more scripturae by the manner and custome of Scripture which ioyneth Gods will and power together Gryneus giueth this reason because the Apostle speaketh of such as were weake and sinned not of ignorance but were willing to be instructed and such God would not cast off But not onely in this generall meaning doth will and power of God concurre together but directly so much is insinuated by the Apostles owne words for concerning the readines of Gods will he had said before v. 3. God hath receiued him therefore his will was not to be doubted of so then as God was willing he was also able the like see c. 11.23 where the Apostle also prooueth the calling of the Iewes by an argument taken from the power of God God was able to graffe them in againe for it was not to be doubted that God was willing seeing the Iewes were of the fathers to whom God made so ample promises and in the same chapter v. 29. he saith The gifts and calling of God are without repentance 6. But it followeth not because God is able to make them stand that therefore they shall stand to the ende 1. it is one thing to be established in some one particular and an other to stand vnto the ende Par. 2. and here the Apostle onely sheweth that in charitie bene speremus we should hope well of our brethren that they shall continue Calv. we cannot pronounce certainely that they shall so continue indeede Quest. 10. What it is to esteeme one day aboue an other v. 5. 1. Some doe apply this difference of dayes vnto abstinence from certaine kind of meats vpon one day rather then an other some make choice of dayes to fast in an other omnem diem i. continuum vitae tempus exigit in abstinentta doth thinke rather to spend euerie day that is all the time of his life in fasting Origen so also Chrysostome Ambrose Anselme the ordinar interlin gloss as Haymo giueth a particular instance how some abstained from eating of flesh the 2.4.6 day and did eate flesh the 3.5 and 7. day some abstained all their life as Monkes and Heremites But it is not like neither doe we finde that any in those times did bind themselues to a continuall abstinence all their life 2. Theodoret retaining the same sense applyeth it onely to the Iewes conuerted to the faith who did some of them abstaine from the eating of swines flesh and other meats forbidden by the lawe onely at certaine times some did refraine altogether But it is not like that they which made conscience of eating such meats would at any time eate thereof seeing they did it in respect of the lawe which generally forbad the vse of such meates 3. Haymo maketh mention of an other interpretation by the day vnderstanding the Scripture which illuminateth the soule as the day bringeth light so he esteemeth one day aboue an other who is able to penetrate and search into some places of Scripture and not into other but he esteemeth euerie day alike who is conversant indifferently in euery place of Scripture But this allegorizing of Scripture is not euery where to be admitted and in this place it is very impertinent 4. Augustine in his exposition of this epistle hath a strange interpretation he esteemeth one day before an other that discerneth of men according to the time as if a man to day bring forth good fruites he iudgeth him a good man but if he change and the next day do euill workes he taketh him to be so according to the day or time as he findeth him but he that iudgeth euerie day alike is God who knoweth qualis quisque omni die futurus sit what euerie one is like to be at all times euery day But the words following are against this sense v. 6. He which obserueth the day obserueth it to the Lord it is not then the Lord himselfe that obserueth the day for he obserueth it to the Lord. 5. Neither can this be vnderstood of the observation of the festiualls which were kept by the heathen for they were Satanicall and to be abhorred they therefore which were converted from gentilisme were vtterly to relinquish them 6. Tolet and Faius will haue it vnderstood of the abstinence from certaine meates and drinkes which the Iewes were bound vnto vpon certaine dayes as they did eate no vnleauened bread for 7. dayes together in the time of the Pasch and they which had taken vpon them the vowe of Nazarites for a time for some were Nazarites during their whole life did abstaine from wine and strong drinke but this is not
be palpable ignorance a mans conscience beeing contrarie to the reuealed will and law of God bindeth not 3. But thus it will be obiected on the contrarie error and falsitie is not to take place and preuaile before the truth therefore an erroneous conscience should not bind Ans. 1. It simply bindeth not but for a time vntill the truth be fully knowne 2. and error and falsitie bindeth not sed quia creditur veritas because it is apprehended and beleeued as a truth Further it will be obiected If it be sinne for a man to goe against his conscience in a thing indifferent then he will be driuen into this perplexitie that whether he doe against his conscience or not he sinneth for if one should be perswaded that it is not lawfull to eate flesh he sinneth because he is in error though it be of infirmitie and if he should eate beeing otherwise perswaded in his minde he should sinne likewise in going against his conscience Ans. 1. Here is no absolute necessitie of any such perplexitie but onely an hypotheticall necessitie this error of the conscience beeing presupposed but it is not simply necessarie that he should sinne the one way or the other because he may cast off and leaue his error 2. and though there be an error committed both waies yet it is lesse to sinne of infirmitie and error of iudgement then wittingly offend as he doth which violateth his conscience 29. Quest. How our brother is said to be grieued and to be lost and destroied v. 15. v. 15. If thy brother be grieued c. 1. The Apostle in this verse vseth two effectuall reasons to mooue the stronger not to offend the weake the first is taken from the dutie of charitie which will not hurt or grieue an other as one member doth foster and cherish not hurt an other 2. he saith grieued which is lesse then to be scandalized if the lesse be against charitie then that which is greater much more 3. the brother is grieued diuers waies 1. Oecumenius thinketh he is grieued for the sharpe admonition and reprehension of the strong 2. or because seeing others to cate he by their example least he should be blamed is induced to doe the like and afterward grieueth at it Pareus 3. or he is grieued beeing by this meanes made to stagger and to doubt of the truth of the Catholike faith 4. or he is grieued thinking him to be a transgressor of the law that eateth Lyranus 4. And whereas he saith he walketh not according to charitie minus dicit plus significat he expresseth the lesse but in deede meaneth more for he walketh against charitie 2. Why doest thou destroy him with thy meate c. Here is an other reason taken from the daunger which is incurred by our weake brother as much as in vs lieth we cause him to perish for whome Christ died that he should not perish this reason is thus amplified by Chrysostome Christ refused not death for him thou ne cibos contemnis wilt not for thy brothers cause neglect thy meate Christ died for his enemie thou wilt not doe this for thy brother Christ died for all non luchraturus omnes though he should not gaine all quod suum est adimplevit yet he did that which belonged vnto him thou maist with thy meate winne thy brother and yet wilt not forbeare atque hoc cum sit ipse Dominus and Christ did this beeing Lord of all thou doest not this small matter beeing but his brother and fellow-seruant 30. Quest. Whether any in deede can perish for whome Christ died This doubt ariseth by reason of the Apostles words Destroy not him with thy meate for whome Christ died as though any could perish that Christ died for 1. Some doe thinke that one may perish in deede for whome Christ died dum fidem amittat qua cum vulnerata conscientia stare non potest c. while he looseth his faith which can not stand with a wounded conscience and so perish Osiander therein consenting with other of the Lutherans Chrysostome seemeth in this place to incline to the same opinion Christus tamet si non esset omnes luchraturus nihilominus pro omnibus mortuus est quod suum erat adimplens c. Christ though he was not to gaine all vnto him yet he died for all fulfilling that which was his part to doe c. Contra. But the contrarie is euident that they for whome Christ died in the counsell of God can not possibly perish 1. For of all that is giuen to Christ he looseth nothing Ioh. 6.39 but they are giuen to Christ for whome he dieth and they are of Christs sheepe whom none can take out of his hands Ioh. 10.28 2. neither can their faith which doe truly beleeue in Christ perish because they are sustained by Christ as he saith of Peter I haue praied for thee that thy faith faile not neither can the conscience of the faithfull be so wounded or wasted totally and finally but that faith though during that time obscured as in Dauid when he sinned against Vriah be not wholly extinguished 3. Chrysostome may be vnderstood to speake of the sufficiencie of Christs death that he died sufficiently for all which we acknowledge not of the efficacie that he died effectually for all for he saith he was not to gaine all and Augustine consenteth Electorum si quisquam perit fallitur Deus c. if any of the Elect perish God is deceiued but none of them doth perish quia non fallitur Deus because God is not deceiued lib. de corrupt grat c. 7. 2. Some by perishing here vnderstand nothing but to be offended and scandalized and take this to be an argument from a comparison that one should not pluris facere escam quam fratris salutem set more by meate then his brothers saluation which is hindred by the offence giuen vnto him and this argument is enforced by shewing the price and value of our brother for whome Christ died if Christ gaue his life to redeeme him much more should we giue a piece of flesh to helpe to saue him Beza annot to the same purpose Ambrose ex cuius morte quantum valeat fratris salus cognoscitur by whose death it appeareth how much the saluation of our brother is set by So Haymo by perishing vnderstandeth offending and scandalizing but to destroy is more then to offend and to perish or be destroied as the Apostle vseth this word in the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8.11 is more then to be offended the Greeke Scholiast interpreteth ne à fide eijcias least thou cast him out from the faith and then he which leaueth the faith must needes perish And like as to offend or cause our brother to stumble is more then to griue him so to destroy him is more then to offend or cause him to stumble for thus the Apostle proceedeth by degrees 3. An other sense is that he is occasio
si quis per offensionem manducat if one eate with the offence of his brother the other is si quis existimat c. if any think the meate which he eateth to be vncleane these two cases excepted it is neither good nor euil to eate but a thing indifferent and as the Apostle saith it is good not to eat if the brother be offended so also it is good to eate and drinke si in hoc aedifâ—â—â—tur frater if thy brother be edified hereby 5. Whereby thy brother stumbleth or is offended or made weake c. 1. the Greek scholiast noteth that the Apostle vsing this varietie of words doth secretly taxe those that are weake for it is incident to them that are blind to stumble and to the careles to trippe and fall and to the sicke to be weake 2. Some take these three to signifie the same thing Martyr Pareus and so the Syriake interpreter doth render them all by one word offenditur is offended others doe distinguish them thus Lyranus he stumbleth which eateth against his conscience he is offended or scandalized that seeth an other to eate taking him therein to be a transgressor he is made weake dubitando de veritate catholicae fidei doubting of the veritie of the catholike faith the interlinear glosse maketh these three to differ in degree one from an other to stumble is when there is cause or danger of damnation to be scandalized is to be grieued to be made weake is quando dubitet et si non offenditur when he doubteth though he be not offended so M. Calvin also distinguisheth them to be weake is cum trepidatio aliqua conscientiae inijcitur when some doubtfulnesse is cast into the minde to be offended when the conscience grauiori perturbatione concutitur is smitten with a greater perturbation and he is said to stumble qui alienatur à studio religionis who is alienated from the care of religion to the same purpose also Gualter But it hath beene shewed before that to be scandalized and offended is more then to trippe and stumble and therefore I rather approoue this difference which maketh the first of these the lesser and the second the greater as the ordinar gloss saith he stumbleth who is troubled and knoweth not what to hold or he which falleth not away but breaketh out into blasphemies Tolet. he is scandalized qui à certa side discedit which departeth from the right faith gloss ordin Tolet so also Gorrhan and Hugo out of Guillebertus he stumbleth qui tardus credit that hereby is more slowe to beleeue he is scandalized that perisheth Faius likewise maketh this difference to stumble is when some hurt followeth to be scandalized is when one is staied in the way tanquam remora interiecta as if some thing were cast in the way as when one doth not onely trippe or stumble but falleth flat downe to be made weake is haesitare in fide to wauer and be doubtfull in matters of faith 3. So the Apostle sheweth diuerse degrees of offence the first is to be made weake which before he called to be grieued v. 15. then he stumbleth and is offended which Saint Paul calleth the wounding of the weake conscience 1. Cor. 8.9 and the third degree is to be scandalized that is to fall away quite which the Apostle called before to be destroyed v. 15. and to perish 1. Cor. 8.11 by these steppes and degrees men are admonished when they see the weake brother to beginne to be grieued to leaue off before his conscience come to be wounded and he altogether to fall away Quest. 38. Whether it be sufficient for one to haue his faith before God v. 22. 1. Hast thou faith or without an interrogation thou hast faith 1. for the coherence this is answear to the third obiection that might be made the first is v. 20. all things are pure why then may not one eate that which is pure the Apostle answeareth that though in themselues all meates are pure yet it is euill to eate with offence the second obiection how can it be euill to eate that which is cleane the Apostle maketh the same answear it is euill to eate with offence Pareus maketh these two obiections the same but Tolet doth make them two the one arising out of the answear to the former and now the third obiection might be thus framed by the stronger I haue faith and knowledge that it is lawfull to vse any meates why then should I not exercise and make knowne my faith by my practise the Apostle answeareth that in this case it shall suffice to approoue his faith vnto God and not to make open ostentation thereof 2. Haue it with thy selfe before God 1. iactantiam resecat ne magis in ostentatione sit quod credimus quam in virtute he cutteth off boasting least that which we beleeue should seeme more to consist in ostentation then in power Origen to the same purpose Chysost he seemeth vanae gloria arguere c. to accuse the more perfect of vaine glorie 2. and here an other secret obiection is met withall shall my faith then lie hid no it is knowne vnto God Par. 3. or thus it might be obiected shall I then change or leaue my faith and conscience in this thing no I wish thee not so to do but comfort thy selfe therein before God Tolet. 4. or thus what doe I gaine then by my faith if I may not shewe it yes nihil deerit fidei tuae thou loosest by this meanes nothing of thy faith for God seeth thy heart and knoweth thy faith Gorrh. 5. and thus againe I haue faith why then may I not vse it yes vse it but according to his will that gaue it vse it as before God without offence vnto thy brother so will God haue it vsed gloss ordin 3. But will some say then by this rule of the Apostle a man may conceale his faith in time of persecution and it may be lawfull to be present at Masse and other idolatrous service so that a man haue faith in his heart toward God Answ. 1. No this followeth not for this were contrarie to the saying of the Apostle Rom. 10.10 with the heart man beleeveth vnto righteousnesse c. and with the mouth he confesseth vnto salvation 2. Chrysostome saith that the Apostle speaketh not of that faith quae ad dogmata pertinet which belongeth vnto doctrine that is as Haymo explaineth not of the faith of the Trinitie and other things necessarie to saluation but de rebus medijs of things indifferent and this faith that is knowledge and perswasion of vsing indifferent things is not alwayes and in vnseasonable time to be vttered but to be shewed as it may tend to the edifying not the offending of our brother Martyr Quest. 39. How many things are to be avoided in the vse and eating of meats Because the Apostle in one case namely of offence sheweth how it is euill to eate meats it shall not be
amisse to shewe in other cases what is to be obserued and how diuersly men may offend in the eating of meates and this is done three wayes in generall 1. in respect of the persons that eate 2. of the meates themselues 3. in regard of others 1. The persons that eate may thus offend 1. if they be too curious in preparing meats to please the tast and therefore our Sauiour saith Matth. 6. be not carefull what you should eate 2. if they eate not the labours of their owne hands but that which is gotten by oppression and other euill meanes therefore it is said Psal. 128. 2. When thou eatest the labour of thine hands thou shalt be blessed 3. in feeding vnsatiably and greedily Iud. 12. without all feare feeding themselues 4. in distempering themselues with meates and drinks Isay 5.11 woe vnto them that continue vntill night till the wine enflame them 5. in the vnthankefull receiuing giuing themselues to carnall ioy and pleasure 1. Cor. 10. they eate and dranke and rose vp to play c. 6. in vntimely eating and drinking Isay 5.11 they rise vp early to followe drunkennes 2. About the meates these faults may be committed 1. concerning the qualitie if they couet such meates which may prouoke and stirre them vp to lust therefore the three wise children are commended that did feede of pulse Dan. 1. 2. in the quantitie and superfluitie of meates and drinkes Ephes. 5.18 be not drunke with wine wherein is excesse 3. In respect of others there may be error 1. either in keeping companie with the riotous whereby one may be enticed Prou. 1.15 my Sonne walke not thou in the way with them 2. and in giuing offence vnto others by our eating which thing the Apostle toucheth here Quest. 40. What it is for one not to condemne himselfe in that which he alloweth The Apostle setteth downe three aphorismes and rules concerning the vse of things indifferent the first is set downe v. 22. Blessed is he that condemneth not himselfe in that which he alloweth which is diuersly interpreted 1. Origen expoundeth it of those which do purpose with themselues to doe some good thing as to liue chastly yet processu temporis in processe of time they are ouercome and doe otherwise but the Apostle speaketh of one and the same instant wherein one in his iudgement condemneth and in his practise alloweth the same thing 2. Cyprian lib. de singular Clemen vnderstandeth the Apostle to speake of diuerse he which alloweth and prayseth in an other that which he reprooueth in himselfe but it is euident that the Apostle speaketh of condemning and allowing in the same person 3. Theodoret expoundeth it by the verse following he that doubteth is condemned he that discerneth not or iudgeth the meat which he alloweth in eating But the Apostle speaketh of iudging or condemning himselfe not the meate and this is a diuerse aphorisme from that which followeth as shall appeare 4. Augustine giueth this sense qui non facit se damnabilem c. which maketh not himselfe to be condemned of others or of God for eating with offence so also Gorrhan qui condemnabilem se non reddit nocendo alijs which condemneth not himselfe in hurting others this sense also followeth Pareus but the Apostle speaketh of ones condemning himselfe not of beeing condemned by others 5. Some take this word to iudge in a contrarie sense qui non iudicat se recto facere which iudgeth not himselfe to doe well in eating with offence Tolet. but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge is taken to condemne thoroughout this chapter as verse 3.4.10 6. Wherefore Ambrose exposition is best qui quod facit non iudicat apud se non esse faciendum who iudgeth not in himselfe that not to be done which he doth so Chrysostome si conscientia te non reprehenderet if thy conscience reprehend thee not◠so Pet. Martyr when any dum examinat non condemnat when he examineth that which he alloweth in doing doth not in iudgement condemne it as when one eating with offence of his brother should therein iudge himselfe that he doth not well And here it must be obserued that S. Paul speaketh not of all for as Chrysostome saith there are many that doe not iudge themselues tamet si vehementer dilinquant although they doe much offend it must then be vnderstood of the faithfull and beleeuers and such as examine their conscience 7. And further this should seeme strange that a man should in one and the same act both iudge himselfe and allowe also the thing he doth how can a contrarie disposition be at the same time in a man yes in respect of diuerse places the approbation is not in the iudgement but in respect of the externall act and the inward iudgement of the conscience is against it Quest. 41. Why he that doubteth is condemned 1. The vulgar Latine readeth qui discernit he that discerneth that is cleane meats from vncleane so likewise Origens interpreter and this sense followe Lyranus the interlenearie gloss Gorrhan Tolet and all generally on that side But the better reading is he that doubteth for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as Matth. 21.21 if ye haue faith and doubt not where the vulgar Latine so translateth si non haesitaveritis if ye doubt not and so the Syrian interpreter qui divisus est he that is diuided that is doubtfull in his minde and Chrysostome followeth this sense I allowe him qui cum nulla haesitatione vescitur who feedeth without any doubting 2. Some thinke that this sentence and the former are opposed as contrarie he is blessed which doth not iudge or condemne himselfe in that which he alloweth and he is condemned qui dubitans aliquid facit which doth any thing doubting Faius But I rather thinke with Pareus that this is an other aphorisme or rule and specially concerneth the weake that haue no faith that is a firme and sure perswasion grounded vpon the word but did eate meates with a doubtfull conscience but in the former verse he spake vnto the strong that haue faith he is blessed which doth not condemne himselfe in vsing his libertie to and with the offence of others so these two rules differ thus in degree it is more for one to cōdemne himselfe then to doe a thing doubtfully it is not sufficient for a man that his conscience doe not directly condemne him in that which he doth but he must also take heede that he doe it not doubtfully 3. The reason is added why such an one eating with a doubtfull minde sinneth because he doth it not of faith which Chrysostome vnderstādeth of the conscience non mundam esse credidit he did not beleeue it was cleane and lawfull meate and yet he did eate it and so did it not of faith but contra conscientiam against his conscience Lyranus Gorrhan so also Pet. Martyr quia secus credat quam faciat because he beleeueth otherwise then
he doth but as Tolet well obserueth non est fides sed error this opinion in makng difference of meates is no faith but error therefore an erroneous conscience cannot be said to be faith that before he called faith the knowledge of Gods word that all meates are cleane and therefore he sinneth because his mind is not setled and well perswaded out of Gods word that he doth please God in eating and yet eateth Pareus 4. But here it will be obiected why he that beleeueth all meates to be alike may lawefully eate them or not eate them but he which maketh difference of meats and so beleeueth not may lawfully abstaine yet he cannot with a good conscience eate the reason of this difference is because he that maketh conscience of meates if he doe eate sinneth against his conscience but he that by the word is taught to make no difference of meats though he abstaine doth not against his conscience for he refraineth not from meates as though he held them to be vncleane but for offence sake 5. It will be obiected againe what if one be offended with him that is not perswaded of the indifferencie of meates because he eateth not may not he without sinne eate though it be against his conscience rather then to offend his brother to this the answear is that offences are giuen to the weake not to the strong he is the stronger and more perfect that eateth of all alike he is the weaker that maketh difference of meates therefore this case was not likely to fall out that the weaker by not eating should offend the strong Tolet here hath an other answear that if this case should fall out for the weaker to offend the strong by his not eating he should rather eate then offend his brother for a positive lawe such as was that of making difference of meates must giue place to the naturall lawe which is not to offend our brother But this is no good answear for if there were such necessitie that a man must either offend against his owne conscience or his brothers it were of the two euills the lesse to grieue his brothers conscience then his owne And the lawe positiue is to giue place in right vnto the lawe of nature where the conscience is so perswaded but where the conscience is not resolued the lawe of nature will that a man haue rather respect to himselfe then an other and to tender his owne conscience before an others 6. Thus the Apostle hath giuen vs three rules in the vse of things indifferent and of all other first that a mans conscience condemne not himselfe in his action secondly though the conscience directly condemne him not yet he must proceede further that he cast no doubts thirdly and yet it sufficeth not to cast no doubts but he must labour to haue his conscience setled and grounded vpon faith which is a certaine knowledge with a firme assurance and perswasion out of the word of God of the lawfulnes of that thing which is to be done that therein he pleaseth God Quest. 42. Of the right meaning of these words whatsoeuer is not of faith is sinne 1. Thomas deliuereth this for one exposition in his commentarie vpon this place that ex fide of faith is all one as if he had said contra fidem against the faith but not that onely which is against the faith but whatsoeuer is without faith is vnpleasing to God as the Apostle saith Heb. 11.6 without faith it is impossible to please God 2. Caietan expoundeth this saying not of all things in generall but of such quae debent procedere ex fide which ought to proceede of faith and so it is true that such things if they be not of faith and yet ought to proceede of faith are sinne the good morall workes then of the heathen are not therefore to be condemned as sinne because they were not of faith for they proceeded onely from the right vse of reason though there be no faith but in this place the Apostle treateth of such actions as should proceede of faith as is the ciscerning of meates cleane and vncleane this directly belonged vnto faith concerning the vse of Christian libertie Contra. 1. If by faith and to proceede of faith Caietan vnderstand onely points of doctrine which belong vnto the faith then it skilleth not for all other matters which concerne manners good life whether they be of faith or no which were verie absurd 2. neither can there be any right vse of reason in this our corrupt nature without faith 3. and touching the doctrine of faith Chrysostome thinketh that the Apostle doth not in this chapter intend any such thing he excludeth dogmata fidei the doctrines and principles of faith for they must be openly confessed it sufficeth not to haue that faith onely in our conscience before God as the Apostle saith of this faith touching the vse of indifferent things whereof he entreateh v. 12. Hast thou faith haue it with thy selfe before God 3. Pererius beside reckoneth vp three other interpretations 1. as some thinke the Apostle speaketh comparatiuely what soeuer is not of faith is sinne in respect of such workes as proceede of faith not simply 2. or sinne may be taken for the same as non placens not pleasing acceptable or availeable with God 3. and further this sentence neede not to be taken generally as though it were vniuersally true sed vt plurimum and maxima ex parte but for the most part But all these are mens fansies and vncertaine glosses 1. although one sinne may be greater then an other yet can it not be shewed that any thing is called by the name of sinne which is not so simply for sinne is defined to be the transgression of the lawe 1. Ioh. 1.6 whosoeuer sinneth transgresseth the lawe this is not then onely comparatiuely but simply sinne 2. we graunt that these two sinne and not to be pleasing to God may be converted whatsoeuer pleaseth not God is sinfull and whatsoeuer is sinnefull is not pleasing vnto God for whatsoeuer is not in Christ in whom onely God is well pleased cannot be pleasing vnto him and nothing doth separate vs and make vs not pleasing vnto God but sinne Isay. 50.1 for your iniquities are ye sold. 3. the third interpretation giueth the Apostle the plaine lie he saith whatsoeuer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is not of faith is sinne but they say not so for not all but the most part is so 4. But the generall receiued interpretation among the Romanists is this whatsoeuer is not of faith that is contra proprium dictamen conscientiae against the proper suggestion of the conscience Tolet contra conscientiam against the conscience glosse interlin reclamante conscientia his conscience gainsaying Perer. yea though it be erraus conscientia an erring conscience Eman. Sa. so they take faith not for that whereby we beleeue in Christ but for that whereby one beleeueth any thing to
be lawfull that is his conscience Piscator commeth somewhat neere this exposition quicquid fit dubitante conscientia whatsoeuer is done with a doubtfull conscience is sinne Contra. 1. But faith cannot be here taken for the conscience 1. the Apostle said before haue faith in thy selfe that is in thy conscience faith then is an other thing beside the conscience 2. the weake haue conscience 1. Cor. 10.29 but they haue not faith touching this thing for of the strong onely the Apostle said before thou hast faith v. 22. 3. error non est fides error is non faith but the conscience is oftentimes erroneous this was Tolets owne reason before 4. fides non nititur hominum opinionibus c. faith is not grounded vpon mens opinions but vpon the vndoubted word of God Osiand 5. Origen saith that fides haereticorum non est fides the faith of heretikes is no faith but credulitie rather yet they haue a conscience 2. And if this sense were admitted it followeth strongly that if that be sinne which is not done with the particular faith of the conscience much more is that sinne which is not of that generall Christian faith whose obiect is Christ. 5. Wherefore by faith we vnderstand not euerie perswasion of the minde and conscience but that which is grounded vpon the word of God firmam animi certitudinem quae ex Dei veritate concepta sit an vndoubted certaintie of the minde conceiued out of the truth of God Calvin non quidvis fidei nomine censeri debet sed quod Scripturis conforme not everie thing must be counted for faith but that which is agreeable to the Scriptures Bucer when we beleeue talia verbo Dei requiri Deo placere that such things are required in the word of God and are pleasing vnto him Martyr the reason is because vbi verbum Dei non est nec fides where there is no word of God there is no faith Faius 6. Haymo doth restraine this generall speach onely to the eating of meates whatsoeuer belongeth to eating if it be not eaten with this faith that euerie thing is cleane that is treated of God is eaten with sinne But this is rather a generall rule both for this kind of actions and all other agreeable to that saying Hebr. 11.6 without faith it is impossible to please God 4. Places of Doctrine Doct. 1. That alwayes in the Church are to be found as some strong so others weake in faith v. 1. Him that is weake in faith This is the condition of the Church of God that as in a familie some are children some of riper age so there are in the same some that are but weakelings in the faith some of more perfect growth the reason of which difference is both in respect of the caller God calleth not all at one time neither giueth vnto all a like measure of gifts and of them which are called all doe not vse a like diligence in the exercising of their gifts and so it commeth to passe that some are weake some strong This difference S. Paul sheweth to haue beene among the Galathians c. 6.1 If any be prevented by any fault yee which are spirituall restore◠c. there were some among them subiect to infirmities some that were spirituall this sheweth the phantasticall error of such as require perfection in the Church and euerie member thereof and can brooke no imperfections Doct. 2. Not to contend about indifferent things v. 3. He that eateth let him not contemne him that eateth not ◠S. Paul would not haue them to be so earnest one in iudging an other concerning the vse of things indifferēt which hath beene the cause of great contentions in the Church as great stirres were raised by Victar B. of Rome about the vse of leauened and vnleauened bread as Eusebius testifieth lib. 5. c. 14. hereupon sprang the sects in Saxonie of the adiophorists and Flacians Pareus here also giueth instance of the English and Scottish Churches Anglicas quoque Scoticas Ecclesias simile certamen de rebus adiophoris in hanc vsque diem exercet the like strife about things indifferent doth trouble the English and Scottish Churches to this day c. But S. Paul concerning all these things giueth a rule afterward v. 17. the kingdome of God is not meate and drinke nor any such externall thing but righteousnesse c. Doct. 3. The best workes of the heathen sinfull v. 5. Let euerie one be fully perswaded in his minde c. Hence it is euident that Christians doing things forbidden and leauing things commanded because they are not herein perswaded doe therein sinne likewise the workes of the heathen wherein they did that which was commanded yet were sinfull because they wanted this perswasion Aristides exercising iustice did that which was commanded Alexander abstaining from violating the chastitie of Darius wife and daughters did shunne that which was prohibited yet both of them sinned hauing not this full perswasion and assurance of faith that therein they pleased God these their goodly and glorious workes were but speciosa peccata goodly sinnes non ex substantia operis sed vitio operantis not by the substance of the worke but the fault of the worker Doct. 4. That all things must be referred to Gods glorie as the chiefe end v. 6. He that eateth eateth to the Lord c. As God gaue beginning to all things so he is the chiefe and last end of all the heathen said that we were borne not for our selues only but partly for our friends partly for our countrey partly for God but the Scriptures teach vs that all things must be referred wholy vnto Gods glorie our friends and countrey are to be respected but for Gods cause as it shall make most and best for his glorie so the Apostle saith 1. Cor. 10.31 Whether ye eate or drinke or whatsoeuer yee doe doe all to the glorie of God Doct. 5. Of the generall extent and efficacie of Christs death in the old and newe Testament v. 9. That he might be Lord of the dead and quicke The dead are named first to shew that euen those which liued vnder the Lawe and before though then dead did belong vnto the kingdome and dominion of Christ as also they which then liued or should remaine in the earth vnto the ende of the world they all then make but one Church one mysticall bodie as Gregorie saith lib. 41. epist. 38. sancti ante legem sancti sub lege sancti sub gratia omnes hi corpus Domini sunt constitutere the Saints before the lawe vnder the lawe and vnder grace doe all make the bodie of Christ he is the Lambe of God that taketh away the sinnes of the world Ioh. 1.29 of all that beleeue in him from the beginning of the world to the end thereof Doct. 6. Christs diuinitie prooued v. 18. All tongues shall confesse vnto God This prophesie of Isay c. 45.23 beeing applyed by S. Paul vnto Christ doth euidently
Gentiles hope saith here the God of hope if it had beene said before in whome the Gentiles shall beleeue he would haue said here the God of faith or beleefe thus the Apostle doth inferre one thing out of an other that the whole epistle may seeme to be linked together with a golden chaine so before v. 4. hauing said that by patience and consolation of the Scriptures we might haue hope he addeth in the next verse the God of patience and consolation giue you that ye be like minded c. 2. He is called the God of hope both obiective because he is the onely obiect of our hope as 1. Tim. 6.17 rich men are charged not to put their trust in vncertaine riches but in the living God and effective because God onely is the author and worker of hope in vs 1. Pet. 1.4 which hath begotten vs to a liuely hope c. Fill you with all ioy and peace 1. Origen mooueth a question how the Apostle should wish vnto them all ioy seeing he himselfe did know but in part and prophesie in part and he maketh this answer that then a man is filled with all peace si in plenitudine crediderit Trinitatis when he beleeueth in the fulnesse of the Trinitie beeing by faith in Christs blood reconciled to God the father and ioyned to the holy Ghost beeing purged from his sinnes 2. but by all ioy and peace the Apostle meaneth rather solid and perfect ioy which alwaies remaineth it can neuer be taken from them it endureth all times as the Apostle saith Philip. 4.4 Reioyce alwaies in the Lord and againe I say reioyce 3. and here the Apostle aliudeth to that former saying c. 14.17 The kingdome of God is not meate and drinke but righteousnes ioy and peace and so here he wisheth the same things true ioy which ariseth of a conscience iustified by faith and peace both in their owne conscience and with their brethren that there be no longer any variance or dissension among them and then he addeth in beleeuing 1. whereby he signifieth the righteousnes of faith which is the cause of the other two ioy and peace 2. some vnderstand it otherwise gaudium de suscepta fide ioy for the faith receiued Tolet. 3. Haymo thus vt credentes c. sius pacifici that beleeuing in Christ who hath reconciled vs ye may be at peace among your selues but the first sense is the best to shew that faith is vinculum concordiae the bond of peace Calvin 4. so here he wisheth these three graces ioy in our selues peace toward our brethren and faith toward God with these three the minde is filled gaudio concupiscibilis pace irascibilis fide rationalis the concupiscible or desiring facultie of the minde with ioy the irascible angrie or incensing facultie with peace the reasonable with faith Gorrhan That ye may abound in hope 1. He simply doth not wish vnto them hope but to abound in hope that like as if one abound in treasure he may draw out thence for all occasions so this abounding hope serueth for all necessitie 2. some by this abounding in hope vnderstand the hoping for of all things needefull both for the bodie and soule as if a Christian doe want money wherewith to maintaine himselfe iubetur sperare he is bid to trust in God and though he see nothing in himselfe but sinne yet he is bid also to hope for saluation Pellican but it rather signifieth the certentie of hope de vita aeterna habenda of hauing and enioying eternall life gloss ordin 3. and this is put after ioy and peace in faith because where the peace of conscience iustified by faith is not there is no hope but plaine desperation for faith is the ground of things hoped for Hebr. 11.1 and hope is put in the last place because it is tanquam signaculum as the seale of all other Christian vertues which maketh sure our saluation Par. Through the power of the holy Ghost c. 1. Chrysostomes glosse is here to be taken heed of that the Apostle saith not simply by the holy Ghost sed si simul quae nostra sunt attulerimus but if we bring somewhat of our owne as if we beleeue and abound in good works that we shall draw vnto vs the spirit if we haue good workes we shall also haue the spirit and if we haue the spirit we shall also haue good works that is encrease and goe forward in them to this purpose Chrysostome as though we could doe any good works at all without the spirit as the Apostle saith Euery good giuing c. commeth downe from the father of lights Iam. 1.17 2. The vulgar Latine readeth in the vertue of the holy Ghost which the ordinarie glosse interpreteth in fortitudine bona operationis that ye abound in the strength of good works which are wrought by the spirit Lyranus vnderstandeth by abounding cumulum meritorum the heape of merits which are principally the worke of the spirit Tolet interpreteth this abounding in the vertue of the spirit of encreasing in the graces and gifts of the spirit but in the originall though the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vertue yet there is no coniuuction as the Latin readeth in the hope and in the vertue but this that ye abound in hope in the vertue c. which is better interpreted by the vertue or power of the holy Ghost as the Syrian interpreter readeth it so also Vatablus giuing this annotation vpon it which hope concipitur in nobis per potentiam c. is conceiued in vs by the power of the holy Ghost so also Origen if he which beleeueth virtute spiritus sancti munitur be armed by the strength of the spirit he is sure to haue the fulnesse of ioy and peace likewise Haymo though he read in virtute in vertue as Origen doth yet he interpreteth it per virtutem by the vertue and power the same sense followeth Chrysostome erit bec ex spiritu sancto this is of the spirit and Theophylact spes ista à spiritu sancto stabilitur this hope is established by the spirit thus also Beza Martyr Pareus Osiander some by this vertue of the spirit vnderstand charitie which is shedde abroad in our hearts by the spirit but faith not charitie is the meanes to worke this peace and ioy in vs. 3. So euery way here is fulnes in the giver the God of hope fill you in the gift with all ioy in the ende that you may abound in the manner by the power of the holy Ghost Gorrh. 18. Quest. Why the Apostle doth thus insinuate himselfe that he was perswaded of the Romanes that they had such excellent gifts v. 14. I am perswaded 1. Two reasons may be yeelded why the Apostle giueth this singular commendation of the Romanes one is as Chrysostome saith quia sermonem multis locis asperiorem fererat c. because he had in diuers places spoken sharply vnto them he now vseth