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
nature none are ignorant of but when they come to draw out particular conclusions out of these generall rules there they faile either beeing blinded in their iudgement or corrupted by euill manners and custome whereupon it commeth that men take those things in their practise to be good and commendable which are euill as among the Germanes as Caesar writeth lib. 6. de bell Gall. robberie was counted no fault neither was the vnnaturall loue of boyes among the Grecians and Romanes held to be vnlawfull and infamous 2. An other proofe hereof that the light of nature is not vtterly extinguished is by the force and working of the conscience which is readie to accuse the offender and to prick and sting his soule as Cain by this light of his conscience was driuen to confesse that his sinne was greater then could be forgiuen 3. An other argument hereof which the Apostle also toucheth here is the practise of naturall men who did performe diuers commendable things by the light of nature agreeable to equitie as appeareth by diuers politike lawes and positiue constitutions of the Gentiles by the which these two assertions and conclusions of Plato are found to be true legem esse inventionem veritatis that the law is the inuention of truth that is the law of nature and legeÌ„ est imitationeÌ„ veritatis the law is the imitation of truth that is positiue laws grounded vpon the law of nature 32. Qu. Whether ignorance of the law of nature in man doth make any way excusable 1. First though the light of nature be now much darkned and obscured yet thereby a man notwithstanding this naturall darknes and ignorance is left without excuse as the Apostle saith c. 1.20 to the intent that they should be without excuse and the equitie thereof thus further appeareth the Prophet Dauid saith Psal. 79.6 Powre out thy wrath vpon the heathen that haue not knowne thee and S. Paul 2. Thess. 1.8 in flaming fire rendring vengeance vnto them that doe not know God But Gods iudgement is most iust he would not punish men without their fault seeing then that euen they which know not God shall be iudged it remaineth that their ignorance is not without their owne fault that is an excellent saying of Augustine inexcusabilis est omnis peccator vel reatu originis c. euery sinner is inexcusable either by originall guilt or by voluntarie additament whether we know or be ignorant for ignorance in them that would not vnderstand is sinne without doubt in them that could not it is the punishment of sinne and so in both non est iust a excusatio sed iust a damnatio there is no iust excuse but damnation is iust c. epistol 105. So both waies is the ignorant man left without excuse for that perfect light of nature which was giuen at the first to man was lost by his sinne so that this ignorance is the iust punishment of sinne and that light of nature which remaineth was by the Gentiles abused that they would not vnderstand that which nature reuealed 2. Yet although the ignorance of the law altogether excuse not as it serueth not the malefactors turne to say he knew not the law of the Prince against the which he hath offended yet it doth somewhat extenuate the offence for the faults committed by the ignorant are lesse then those which such fall into that haue knowledge according to that saying of our blessed Sauiour Luk. 12.47 The seruant that knew his masters well and prepared not himselfe neither did according to his will shall be beaten with many stripes but he that knew it not and did commit things worthie of stripes shall be beaten with few stripes for vnto him that is ignorant are wanting two things knowledge and a good will but he that sinneth wittingly hath but one want onely good will and inclination and the one hath both voluntatem facti peccati the will of the deede and the sinne but he that falleth of ignorance hath onely a will to the deed not to the sinne though the deede be sinne see further of this matter 4. chap. 1. quest 57. 33. Quest. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ. It was the common opinion of the Philosophers that there were the seedes of all vertuâ— graft in the minde of man by nature which seedes growing to ripenes were able to bring forth right vertuous actions But the contrarie is euident that this naturall seede is imperfect and of it selfe vtterly vnable to bring forth any such fruit 1. The Apostle saith that he which soweth to the flesh shall of the flesh reape corruptioâ— but he that soweth to the spirit shall of the spirit reape life euerlasting it is then the seede oâ— the spirit that sanctifieth to life euerlasting he that is lead onely by the light of nature soâ—eth to the flesh and the fruit thereof is corruptible S. Iohn also saith he that is borne of Gâ—â— sinneth not for his seede remaineth in him 1. Ioh. 3.9 he then that is onely borne of natâ—â—e hath not this seede remaining in him and therefore can not chuse but sinne 2. If the morall law without the grace of Christ were of no efficacie to bring a man to righteousnes but rather serued to reueale sinne as the Apostle saith Rom. 4.13 Thâ— law causeth wrath and Rom. 7.11 Sinne tooke occasion by the commandement and deceâ—â—â— me and thereby slew me much lesse is the law of nature auaileable to direct one vnto yet â—â—ous acts but rather it is an occasion to the wicked that abuse it of further stumbling 〈◊〉 as a light suddenly flashing vpon ones eyes walking in darknes doth dazle them the moâ—â— and causeth him to stumble 3. This further appeareth how vnsufficient this naturall light is because in many thorough custome and continuance in sinne their very conscience is corrupt that they are nâ—â— touched with any remorse for euill but as the Prophet saith Ier. 3.3 Thou hadst a whoâ—â— forehead thou wouldest not be ashamed so they grew to be impudent and shameles in their euill doing and as their conscience was feared as with an hoat yron so their iudgement â—â—blinded taking good for euill and euill for good Isa. 5.20 4. If it be obiected that the Gentiles did many commendable things there are found â—mong them many worthie examples of iustice temperance fortitude yet these were sâ—â—â— from true vertues for both these semblable vertues were obscured with many other viâ—â— which raigned in them and they aimed at doing such things at a wrong ende they referrâ—â— all this their endeauour either to their owne profit or els to get praise thereby so that thâ—â— did ouercome other inferiour lusts desires with the predominant humour of couetousâ— and ambition like as in a bodie full of diseases and infirmities there may be one which not exceed the rest draw the
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
reuenge citra vllam perturbationē without any passion or perturbation which man can not doe Gryneus 3. and it is God onely cui propria est generalis omnium delictorū vindictà to whom is proper the generall reuenge of all wrongs which man can not doe Tolet 4. acerbius vindicabit Deus God will more sharply and seuerely take reuenge then any man can doe whereas if a man reuenge his owne cause he must not expect the diuine reuenge also Theophyl 29. Quest. Of doing good vnto our enemies v. 20. If thine enemie hunger c. 1. This precept is fitly ioyned vnto the former of not auenging our selues for not onely he which rendreth euill for euill reuengeth himselfe but he also which withdraweth his helping hand and by feeding and giuing drinke we vnderstand omnia humanitatis officia all the offices of humanity as where the Scripture saith God suffereth the raine to fall and the Sunne to shine vpon the wicked all other temporall gifts are vnderstood and P. Martyr here obserueth out of the ciuill law that if victus testamento legatus sit if maintenance of food be giuen vnto any by will it includeth apparell habitation lodging medicine for sicknes 2. Further whereas we are commanded to feede him this must be vnderstood of the time of necessitie we are not required to bid him home to our houses Tolet we must succurrere necessitati non indulgere voluptati succour his necessitate not pamper his pleasure Caietan and we must then releeue him when fittest occasion is offered to vs to take reuenge this precept hath not place when our enemie is in prosperitie and of power for then men vse to faune vpon their enemies that they may doe them no harme but then there is vse of this precept when our enemie is in necessitie and hath neede of our helpe and then must we afford our helpe willingly and liberally for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not simply to feede but to doe it liberally and plentifully Tolet. 3. This is the most perfect worke of charitie which is here prescribed and so most hard to flesh and blood which made Iulian to deride and scoffe the Christians as fooles and idiots because he fauoured not those things which were of the spirit of God August lib. de serm Dom. c. 33. setteth downe diuers degrees of duties to be practised toward our enemies 1. one is not to butt vnlesse one be first prouoked but then he careth not if he doe greater hurt then he receiued 2. an other degree is velle tantum laedere to doe no more hurt then was done 3. a higher degree is velle minus laedere to doe lesse hurt then was receiued 4. but yet he goeth further qui nihil vult laedere which will doe no hurt at all though he haue receiued much 5. he is yet more perfect who beeing wronged yet is readie vt amplius laedatur to beare it if he be more wronged and hurt 6. but the perfectest point of all is quando laesus laedenti benefacit when he who is hurt doth good vnto him that hurt him These three last duties are touched by the Apostle here not to reuenge to giue place vnto wrath to be prepared with patience to beare still to feed our enemie being hungrie 30. Quest. What it is to heape coales of fire vpon the head of the enemie 1. Chrysostome vnderstandeth it of the punishment of our enemie nihil adeo incundum est atque de inimico sumptum videre supplicium nothing is so pleasant as to see punishment taken of our enemie But this is against the rule of charitie which S. Paul so much vrgeth here for any to take delight in the punishment of his enemie 2. Origen interpreteth it commissi poenitudinem qua eum conscientia torquet the repentance of the fact committed whereby as with a fire the conscience tormenteth the enemie so Augustine by coales of fire vnderstandeth vrentes poenitentiae gemitus the burning gripes of repentance whereby the enemie abateth his pride and malice seeing how the euill which he offered is recompenced with good lib. 3. de doctr Christ. c. 16. so Hierome epist. ad Hedib qu. 1. and Eucherius vnderstand this place that beneficijs cor inimici emollitur the heart of the enemie is mollified by these benefits this sense followeth Gualter and Osiander that the enemie shall be pricked in conscience and descend into himselfe and neuer be at rest till he be reconciled so also Piscator vnderstandeth confusionem conscientiae the confusion of conscience which causeth the enemie to leaue off from his malice 3. Haymo giueth this sense ardorem charitatis paries super caput thou shall kindle vpon him seruent and burning charitie so also Lyranus occasiones accendendi ignis dilectionis c. thou shalt giue him occasion to kindle the fire of loue This sense followeth Martyr adijciet stimulum c. thou shalt so pricke his conscience that he shall be stirred vp to loue thee so Gorrhan Hugo Emmanuel Sa Vatablus Pererius 4. Some put both these last senses together as M. Calvin animus frangetur in vtramque partem c. aut beneficiis emollietur c. the mind of the enemie shall both waies be qualified either it shall be mollified with the benefits or if he continue still in his malice vretur testimonio conscientiae he shall be set on fire with the testimonie of his conscience so also Olevian Pareus and Tolet saith these benefits bestowed vpon the enemie are called burning coales propter vehementiam doloris c. propter ardorem charitatis c. for the vehemencie of griefe which he conceiueth and the feruencie of charitie whereby he is inflamed to the like purpose also Erasmus in his annotations 5. But that other interpretation seemeth more agreeable to vnderstand the heaping of these coales of fire of the heaping vp of Gods iudgements and the kindling of the diuine wrath against such as Theophylact arbiter ero inimici tui vindex c. wilt thou be reuenged of thine enemie conferre some benefit vpon him and so I will take more seuere reuenge for thy wrong c. and Origen also toucheth this sense poenas eorum in diē iudicit cumulamus we doe heape vp their punishment against the day of iudgement of this sense these reasons are giuen Theophylact confirmeth it by the words before-going giue place vnto wrath that is divinae irae concedendum we must giue way vnto the diuine wrath and so here the Apostle sheweth how the diuine wrath shall take reuenge of such malitious and peruerse aduersaries M. Beza referreth vs to that place in the Prov. 25.22 from whence this testimonie is cited where Salomon by burning coales vnderstandeth iram Dei alicuius capiti impendentē the wrath of God hanging ouer ones head so also Iunius in his annotations here in the Syrian translation and Rollocus following him for thus the words stand there Thou shalt lay coales vpon