c. a deuout mind is not by any precepts so much framed to the obedience of God as by a serious meditation of his mercie as the Apostle saith Tit. 2.11 The grace of God c. teacheth vs to denie vngodlines 2. Doctr. Of the threefold will of God v. 2. What is the good will of God acceptable and perfect Paulus Burgens addit 2 hath this distinction of the will of God which is taken here for voluntas signi his signified or reuealed will that is the will of God for the thing willed which is prohibitionis praecepti consilij in forbidding commanding or counselling as if a man abstaine from euill which is forbidden therein he doth well but if he doe also the thing commanded now he doth also that which is pleasing vnto God if further he proceed vnto the counsels then he is perfect as our Sauiour said Matth. 19.21 to the young man If thou wilt be perfect goe and sell all thou hast c. This distinction may be admitted with this caution if counsels be vnderstood of things indifferent as for a man wholly to leaue the world and to giue all or halfe to the poore as Zacheus did and such like not to merit thereby but to shew our obedience and thankfulnes to God in such there must be needs acknowledged a greater degree of perfection 3. Doctr. Against curious questionists v. 3. The Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand aboue or beyond that which is meet to be vnderstood which may be vrged against curious and vnnecessarie questions of matters concerning religion such it seemeth the Church was much troubled with in S. Pauls time in so much that in sixe seuerall places in his two Epistles to Timothie he giueth him charge touching such contentious questions and vaine disputations 1. Ep. 1.4 c. 4.7 c. 6.5.20 2. Ep. 1.16.23 where he styleth such needlesse questions with the tearme of old wiues fables vaine disputations prophane bablings foolish and vnlearned questions Much like was that curious and needlesse endeauour of the schoole-Diuines in reducing all Diuinitie to intricate questions and idle and vaine speculations wherein I condemne not their commendable paines in the debating of doubtfull points fit to be discussed but in finding out new tricks and deuises and excogitating distinctions to obscure and corrupt the truth 4. Doctr. That no man must forsake his Ecclesiasticall function nor aspire aboue his reach Pet. Martyr applieth the former text against those which in times past did refuse or forsake the Ecclesiasticall functions to the which they were called who vnder pretense that they had not gifts sufficient but indeede either for feare of the troubles incident to those places or for loue of their own ease or pleasure did draw their necks out of the collar these he saith non sapere vt oportet they did not vnderstand as they ought But in these daies there is an other extreame which is admitted when men doe presume ambitiously vnto places aboue their reach and for the which they are in respect of gifts vnmeete neither doe these sapere vt oportet they are not wise vnto sobtietie neither doe keepe themselues within their line and compasse 5. Doctr. That the holy Ghost is God v. 3. As God hath dealt to euery man c. That which here is ascribed vnto God is elsewhere said to be the worke of the spirit 1. Cor. 12.11 All these things worketh the selfe same spirit distributing to euery one as he will seeing then it is God that distributeth these seuerall gifts and graces and it is the Spirit that so distributeth them it doth necessarily follow that the Spirit is God 6. Doctr. The Scriptures are the rule of faith from the which we must not swarue v. 6. Prophesie according to the analogie or proportion of faith c. This proportion or rule of faith is to be taken onely from the Scriptures as our Sauiour biddeth vs search the Scriptures Ioh. 5.39 to them as the line of truth must we haue recourse in all our teaching and preaching not one iot to decline the same as the Prophet Isai saith c. 8.20 to the law to the testimonie if they speake not according to this word there is no truth in them so Hierome saith quod non discendit de monte Scripturarum eadem facilitate contemnitur qua approbatur that which floweth not downe from the mountaine of the Scriptures is as easilie refused as approoued c. in c. 23. Matth. Doct. 7. That Christian religion expelleth not humane affections but onely directeth them v. 9. Hate that which is euill c. A Christian may retaine hatred but it must be exercised against that which is euill it is not then as the Stoicks were of opinion that in a wise man there are no passions or affections there are without question but tempered and qualified by grace that like as in an harpe when time and tune is applyed to the instrument consisting of wood or some such like thing and strings there is made pleasant harmonie so humane affections ruled by grace doe make a sweete consent Doct. 8. Of the order and degrees in the Church and commonwealth v. 10. In giuing honour goe one before another Among Christians then there are which must giue honour and some are to be honoured Christ will haue order kept in his Church God is not the author of confusion 1. Cor. 14.33 the inferiours must yeeld honour to the superiours the scholars to the teachers the people to their pastor they which are ruled to their governours this maketh against the Anabaptisticall confusion which taketh away the ciuill superioritie of one aboue another Doct. 9. That the Church of God shall neuer want enemies to persecute it v. 14. Blesse them which persecute you c. Then the godly shall neuer want persecutors to exercise their patience there are two things which the world hateth vnitie and pietie and all persecutions in the world are either for the truth or godlinesse sake wherefore seeing such is the lot of the Church of God in this world they must arme themselues with patience as the Apostle saith Heb. 10.36 You had neede of patience that after you haue done the will of God yee might receiue the promise Doct. 10. How and wherein we should loue our enemies v. 19. Auenge not your selues c. We must thus be affected toward our enemies 1. in louing them as Christ loued vs when yet we were enemies Rom. 5.10 2. in procuring their conversion as Ananias did Sauls Act. 9. 3. in praying for them as Stephen did for the Iewes 4. in taking heede of giuing them offence for which cause Iacob went away from Esau Gen. 27. 5. in bearing their wrongs as the Apostles did Act. 5. 6. in molifying them with gentle words as Abigail did Dauid 1. Sam. 25. 7. in ministring necessarie things vnto them as Elisha did to the armie of the Syrians 1. King 6. 8. in shewing compassion in their miseries as Dauid
the meaning of the Apostle is this that this was not the proper end vse of this naturall knowledge to make them inexcusable but it is vsus accidentarius an accidentall vse which happeneth thorough mens ingratitude that abusing this naturall knowledge which yet remaineth in man after his fall they thereby are depriued of all excuse or pretext of ignorance Pareus so also Gualter quod gentium vitio factum est Deo per accidens tribuitur that which came to passe by the fault of the heathen is attributed vnto God accidentally this sense is well expressed in the vulgar Latine it a vt sint c. so that they are inexcusable as our common English translation also readeth 55. Quest. Whether there is any naturall knowledge of God in man 1. Pererius here reporteth the opinion of some Schoolemen whome he calleth Nominals Deum non posse naturali ratione c. that God can not demonstratiuely be prooued by naturall reason disput 16. And Pareus maketh mention dub 16. of one Osterodius who directly affirmeth that man hath no knowledge of God by nature or by the contemplation of the creatures but onely by outward fame and heare-say his reasons are these 1. Because many in India and Brasile are found vtterly ignorant of God because they haue not heard that there is a God 2. If there were any such naturall knowledge all should haue it but euen among the Philosophers some were found which denied that there was any God 3. The Apostle speaketh of the workes of the new creation namely of his miraculous works v. 20. whereby God is knowne Contra. 1. The very Indians are not without knowledge of God though they abuse it for some of them worship the Deuill for their god 2. Those Philosophers of malice not of ignorance denied that there was a God 3. The Apostle speaketh euidently of such workes as were manifest and made knowne to all men so were not Christs miraculous workes they came not to the knowledge of all the world 2. Now that there is some knowledge of God euen by nature is euident by the Apostle in this place 1. he saith that God hath manifested vnto them that which naturally may be knowne of him and that the inuisible things of God are seene and vnderstood by his works v. 20. Pareus 2. For how els should all men be inexcusable if they had not by nature some knowledge of God whereas many haue not otherwise heard of God Perer. 3. Cicero an heathen man confesseth lib. 2. de natura Deorum quid potest esse tam apertum c. quà m esse aliquod numen praestantâ—ssimae mentis qua haec regántur what is so manifest when we looke vp to the heauens c. as that there is some diuine nature most excellent whereby all those things are gouerned 4. This was the end wherefore God erected the world that thereby man might learne to know his Creator 5. And if man naturally had not knowledge of God then naturally he were not bound to loue God aboue ll for how naturally can be loue and honour him whome he acknowledgeth not Perer. 56. Quest. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 1. It was neuer doubted of among Christians whether a man by his naturall strength without Gods supernaturall grace might be iustified before God and so attaine vnto euerlasting life for this were to ascribe all vnto mans free will to denie the grace of God But this hath bin called into question whether that this naturall knowledge of God without any supernaturall instruction or reuelation had not beene sufficient concerning knowledge vnto saluation Chrysostome affirmeth hom 37. in Matth. that of those which died before the comming of Christ fides Christi qui nondum venerat non petebatur the faith of Christ which was not yet come was not required c. likewise Iustin. Apolog. 2. qui cum ratione olim vixerunt Christianos esse appellandos c. they which liued in time past according to the rule of reason are to be called Christians although they knew not Christ such as were among the Grecians Socrates Heraclitus with others Clemens Alexandrin lib. 6. stromat saith that they which were before Christ were made iust either by the law of Moses or by Philosophie but they wanted onely faith in Christ and therefore they expected the comming of Christ and his Apostles in hell eorumque ibi praedicatione Christi fidem percepisse and there by their preaching they attained vnto faith and so were saued And further these reasons may be alleadged for this opinion that this naturall knowledge was sufficient 1. God requireth not things impossible but it had beene impossible for the Gentiles beside their naturall knowledge to attaine vnto faith which commeth by hearing the word which they had not 2. To know that God is and that he is a rewarder of them that seeke him had bin sufficient Heb. 11.6 but this they might haue attained vnto by nature 3. The Gentiles by their naturall knowledge of God might haue beene able to lead their life aright and to direct their actions both toward God and man and therefore it might haue beene sufficient Contra. 1. Though it be impossible to attaine vnto faith without the ordinarie meanes yet it is not to be doubted but that if the Gentiles had thankfully acknowledged their Creator and not abused their naturall knowledge God would haue giuen them further instruction as he did afterward in sending the Apostles to preach the Gospel to all the world 2. To beleeue that God is and a rewarder of them that seeke him is the worke of faith and not of naturall knowledge as the Apostle there sheweth 3. Some morall ciuill duties the light of nature might haue directed them vnto but to order their waies aright toward God and men their naturall direction had not sufficed without the grace of God for then some might haue beene found among them who had attained vnto this sufficiencie by their naturall light onely 2. Now on the contrarie side that beside our naturall knowledge faith in Christ is necessarie and that without it there is no saluation thus it appeareth by the Scriptures 1. Christ saith Ioh. 14.6 I am the way the truth and the life and Ioh. 10.9 I am the doore so that none can enter into life but by this way and doore he is the lambe of God that taketh away the sinnes of the world Ioh. 1.29 he is the Mediator betweene God and man 1. Tim. 2.5 And S. Peter saith Act. 4.12 that among men there is giuen none other name vnder heauen whereby we must be saued all these places doe euidently testifie that without the knowledge of Christ there is no saluation 2. Further the necessitie of faith also appeareth 1. because by faith we are iustified as the Apostle alleadgeth here out of the Prophet the iust shall liue by faith and without iustification there is no saluation
appointed for generation so the Syrian translator re quae non est ex natura vsae sunt they vsed the thing both which was not of nature c. 3. So likewise the men with men wrought filthines actiuely in forcing vpon other vnnaturall acts of vncleannes and passiuely in suffering others to doe it this was the sinne of Sodome for the which they were destroied Socrates is noted among the Philosophers for masculine venerie which Plato condemneth And the Apostle may seeme to haue speciall relation here vnto the abominable vncleannes of the Romanes and specially 〈◊〉 who was a monstrous beast for such sinnes against nature Pareus Chrysostome 〈◊〉 elegantly sheweth how whereas by Gods ordinance in lawfull copulation by mariage two became one flesh both sexes were ioned together in one by this Sodomiticall vnâ—â—â—nnes the same flesh is diuided into two the men with men working vncleannes with women and so serue in stead of two sexes 68. Quest. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 1. There are some sinnes which are as punishments of former sinnes which are non tormenta peccantium sed incrementa vitiorum not so much the torment of sinners as the encreasing of sinne as Augustine saith And here we may make a foure-fold distinction of sinnes 1. some are not onely sinnes but the causes also of sinnes following as Gregorie giueth instance of one giuen vnto riot and excesse in eating and drinking which causeth him through the lustines of his flesh to commit adulterie here his Epicures life is both a sinne and the cause of an other sinne namely adulterie 2. Some sinnes are both the cause of an other sinne following and the punishment of a former as if the adulterer proceed further to commit murther here adulterie is the punishment of his gluttonie and the cause of murther 3. And there is a sinne which is the punishment of a former sinne though it bring forth no new sinne as murther here is the punishment of adulterie 4. Some sinnes are neither the causes nor punishment of other sinnes but simply sinnes in themselues as namely when any one repenteth of his sinne and proceedeth no further 2. But here it will be obiected that euery sinne is voluntarie but the punishment of sinne is involuntarie how then can sinne be a punishment and euery punishment of sinne is iust and so of God but sinne is vniust and not of God therefore not a punishment To this obiection diuers answers are made 1. The master of the sentences lib. 2. distinct 36. giueth this solution that sinne is said to be a punishment not as it is a fault committed by the will but in respect of the effect which it worketh in the soule which is the corrupting of the minde and making it guiltie of damnation But in this sense euery sinne should be a punishment of sinne because the minde is thus corrupted and made guiltie euen by the first sinnes which one committeth 2. Therefore Thomas Aquinas addeth further that sinne in respect of the nature thereof because it is voluntarie is not a punishment but in respect of the cause which is the subtraction or remoouing of the grace of God whereby he falleth into further sinne And further he explaneth the matter thus that sinne is a punishment 3. waies either in respect of somewhat going before as the absence or subtracting of the grace of God or somewhat which accompanieth sinne either in the minde as the corrupting and polluting of it or without as crosses and troubles which are sent for sinne or els in respect of somewhat ensuing and following as the torment of conscience But all these the subtracting of grace outward trouble and remorse of conscience may concurre in the first sinnes which are not the punishment of any precedent sinnes therfore a further reason hereof is to be found out 3. Wherfore God in punishing one sinne by an other is to be considered as a iust Iudge that not onely by subtracting his grace as Pererius not by giuing Sathan power ouer sinners to draw them further into sinne as Hyperius but by the secret working of his iustice in ordering and directing all things according to his will he so disposeth and effecteth that the wicked are giuen ouer to greater impietie and iniquitie to commit sinne with greedines so then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recompence hath neither reference vnto the sinners themselues who regard herein nothing but their owne inordinate pleasure not yet vnto Sathans worke who intendeth nothing but the contumely of God and the destruction of the vngodly but it is referred vnto God who in punishing sinne by sinne onely respecteth the due course of his iustice in thus recompencing their former error God then is no way accessarie to their sinnes but concurreth as a iust Iudge in punishing their former sinnes with greater following Pareus Faius here noteth well a difference betweene the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle here vseth which signifieth a iust and full recompence answering and correspondent vnto the merit of their sinne which word is onely vsed of euill works but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward is giuen vnto good works as be conferred of grace not answering vnto any merit before going 3. As thus it hath beene shewed how sinne is the punishment of sinne so also one sinne may be the cause of an other and that either directly or indirectly directly when as a man by one sinne is inclined to commit an other and that three waies 1. in respect of the ende as when one through couetousnes committeth murther to enioy an others wealth 2. or by suggesting the matter of an other sinne as gluttonie bringeth forth adulterie 3. or in respect of the efficient and moouing cause as when one by practise and continuance in sinne is growne into an habit of sinning which still stirreth him vp to heape sinne to sinne Indirectly one sinne causeth an other by remoouing that which should keepe one from sinne as namely when the sinne first committed excludeth the grace of God whereby one should be preserued from sinne Thom. prim secund qu. 80. art 2. 69. Quest. How the Gentiles are said not to regard to know God v. 28. 1. Origen thinketh that the Apostle setteth downe here three kinds of impieties against God first of them which worshipped idols to v. 23. which was the generall sinne of the Gentiles secondly of those which worshipped the creature rather then the creator v. 25. such were the Philosophers and Astronomers which were skilfull in the obseruation of naturall things thirdly he thinketh heretikes here to be noted that regard not to know God But the Apostle seemeth still to continue in the same argument setting forth the sinnes of the Gentiles that as before he shewed how they polluted and defiled themselues so now he describeth other sinnes as fruits of their idolatrie namely such as are
may set one auncient writer against an other to this purpose Bellarm. lib. 3. de verb. Dei c. 14. Contra. 1. Though some Greeke copies might haue those words yet the most and the most auncient haue them not as is euident by the Greeke commentaries and the Syrian translator followeth the Greeke text as it is now extant 2. The Apostle speaketh not of a bare consent vnto euill but of fauouring patronizing and taking pleasure in them which is more then to doe euill for this one may doe of infirmitie the other proceedeth of a setled malice 3. the vnderstanding is in the iudgement of the minde not in the practise and therefore to know a thing and yet not to know or vnderstand it includes a contradiction 4. the Greeke authors and commentaries are more to be respected in this case for the finding out of the best reading in the Greeke then the Latine writers 23. Controv. Against the Popish distinction of veniall and mortall sinnes v. 32. Worthie of death Hence the Rhemists inferre that some sinnes are mortall that is worthie of damnation some veniall that is pardonable of their owne nature and not worthie of damnation Contra. 1. This distinction is contrarie to the Scripture which saith the wages of sinne is death Rom. 6.23 no sinne is excepted and whosoeuer continueth not in all things written in the law is vnder the curse Gal. 3.10 And if any sinne were veniall in it owne nature it would follow that Christ died not for all sinnes for those sinnes which are pardonable in themselues neede not Christs pardon 2. Indeede there are degrees of sinne and some are worthie of greater condemnation then others and are more easily pardoned yet in Gods iustice euery sinne deserueth death which are through Gods mercie made veniall both the lesse and greater sinnes so that one and the same sinne may be mortall to the impenitent and yet veniall to the penitent beleeuer 6. Morall observations 1. Observ. v. 1. Called to be an Apostle none then must take vpon them any Ecclesiasticall function but they which are thereunto called and appointed of God Heb. 5.4 2. Observ. v. 5. For obedience to the faith the Lord straightly chargeth that obedience should be giuen to the faith of his Sonne whence are these sayings Psal. 2.12 Kisse the Sonne Matth. 17.5 Heare him they then professe not the Gospel of Christ truly who make onely a shew thereof in words but denie obedience in deede 3. Observ. v. 7. Grace to you and peace this inward peace of conscience is that peace which can not be taken from vs all other things in the world are temporall but the grace and fauour of God and this inward peace ne morie ipsa abscinduntur are not cut off by death it selfe Chrysost. for this peace we ought all to labour which Christ hath left vnto vs after an other manner then the world leaueth peace Ioh. 14.27 4. Observ. v. 8. I giue thanks c. for you all This is true charitie to pray one for an other and to giue thankes vnto God for the graces bestowed vpon others as if they were conferred vpon our selues And as here the Apostle praieth for the Church so the Church praieth for the Apostle S. Peter Act. 12.5 the Pastor and people are hereby taught one to pray for an other 5. Observ. v. 12. That I might haue consolation together with you Herein the Apostles modestie appeareth who taketh not himselfe to be so perfect but that he might receiue some comfort euen by the faith of the Romanes Let no man therefore despise the gifts and graces of others for euery one may profit by an other euen as one member helpeth an other 7. Observ. v. 13. I haue beene letted hetherto Seeing the purposes of holy men as here this of S. Paul was hindred it teachet vs that we should commend and commit all our purposes and counsels to Gods prouidence and fatherly direction 8. Observ. v. 17. The iust shall liue by faith Hence Chrysostome inferreth that men should take heede of curiositie to know a reason of Gods works but they onely must beleeue As Abraham was not curious when God bad him sacrifice his sonne but he obeyed without any further reasoning or disputation But the Israelites when they vnderstood that the Cananites were as gyants because they saw no reason or likelihood to ouercome them doubted and so fell in the wildernes so he concludeth vides quantum sit incredulitatis barathrum you see what a dangerous downefall incredulitie is and what a safe defence faith is 9. Observ. v. 24. Wherefore God gaue them vp to the lusts c. The Lord sometime gaue the idolatrous Samaritans ouer to lyons 2. King 17. but he giueth ouer these idolatrous Gentiles to their owne hearts lusts and vile affections which did more tyranize ouer them then lyons and tygres for when the bodie is giuen vp to wild beasts and depriued of life nothing happeneth against the condition of our mortall nature but when the minde is ruled by lust and so the affection preuaileth against reason this is monstrous and vnnaturall Perer. disputat 20. 10. Observ. Which is to be blessed for euer We are taught by the example of the Apostle when as we speake of the maiestie of God to breake forth into his praise as the Apostle doth here and c. 9.5 1. Tim. 1.17 11. Observ. Chrysostome further obserueth that as God still remaineth blessed though his glorie were defaced by the idolaters as much as in them lay so likewise the members of Christ when they are reuiled and railed vpon are not thereby hurt nonne vides adamanters cum percutitur percutit iterū like as the adamant when it is smitten it smiteth againe and leaueth a dint in the hammer that striketh it The second Chapter 1. The text with the diuers readings THerefore thou art inexcusable O man O sonne of man T. whosoeuer thou art that iudgest thy neighbour T. but this is not in the originall for wherein thou iudgest an other L.T. in that that thou iudgest an other G. or in that wherein thou iudgest an other but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wherein the antecedent is omitted thou condemnest thy selfe for thou that iudgest doest the same things not thou doest the same things which thou iudgest L. in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou iudging that is which iudgest the relatiue is referred to the person not to the thing 2 But we know are sure B. that the iudgement of God is according to truth against those V. B.T.Be G. vpon those L. the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in against which commit such things 3 And thinkest thou this O thou man that iudgest them which doe such things condemnest them which c. Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed signifieth properly to iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemne that thou shalt escape the iudgement of God 4 Or despisest thou the riches
redemption remission of sinnes and iustification are in themselues and in the vse of them common and vndeuided and are indifferently sometime ascribed to Christs death and passion Rom. 3.24 Ephes. 1.7 and sometime to his resurrection Rom. 10.9 yet in respect of their proper causes they are discerned rather then distinguished as the remission of sinnes is properly referred to Christs passion iustification to his resurrection Pareus and the reason is yeelded by Thomas effectus habet aliqualiter similitudinem causae the effect hath in some sort the similitude of the cause our mortification in the remission of sinne answeareth to Christs death our iustification and spirituall life to Christs rising againe to life Mart. Thus the workes of our creation redemption sanctification are indifferently ascribed to the whole Trinitie as works of their deitie and yet are discerned in respect of their seuerall persons And this shall suffice of this intricate and difficult question 4. Places of doctrine Doct. 1. Iustification by workes sheweth pride and vaine-glorie v. 2. If Abraham were iustified by workes he hath wherein to reioyce or glorie c. It is euident then that for one to stand vpon the iustice of his workes it commeth of pride and vaine boasting it maketh a man to extoll and advance himselfe against the grace of God but God resisteth the proude and giueth grace to the humble the proud Pharisie was not iustified but the humble Publican then let proud Pharisies and vaine-glorious Papists knowe that as long as they stand vpon the merit of their workes they shall neuer be truely iustified But yet whereas the Apostle addeth he hath wherein to reioyce but not with God we learne that all reioycing in good workes and in the keeping of a good conscience is not denyed we may modestly professe and protest before men what the grace of God hath wrought in vs but we must not glorie therein as thereby iustified before God as the Apostle else where saith 1. Cor. 4.4 I knowe nothing by my selfe yet am I not thereby iustified Pareus Doct. 2. Of the nature and substance of the Sacraments v. 11. Circumcision is called the seale of the righteousnes of faith this is not proper and peculiar to circumcision but it sheweth the vse and end of all sacraments which is to seale confirme vnto vs the promises of God in Christ So here are collected all the causes of the Sacraments 1. the efficient cause and author is God onely because he onely is able to giue efficacie and vertue vnto the sacraments as God was the author of circumcision so of all other the Sacraments both of the old and newe Testament 2. the materiall cause is the visible and externall signe 3. the forme is the rite and manner of institution 4. the ende to seale vnto vs the promises of God for remission of our sinnes in Christ Faius pag. 238. Doct. 3. Of the baptisme of infants From the circumcision of infants in the old Testament is inferred the baptisme also of infants vnder the newe for there is the same reason of both the Sacraments and S. Paul doubteth not to call baptisme circumcision Col. 2.11 And if circumcision beeing graunted to infants then baptisme should be denied nowe this were to make God more equall vnto the Iewes and their seede which were the carnall offspring of Abraham then vnto beleeuing Christians which are the spirituall sonnes of Abraham If it be obiected that we knowe not whether infants haue rem sacramenti the thing represented in the Sacrament neither should we put to the signe we answear 1. that this were to reason against God for the same question may be mooued concerning circumcision 2. no more doth the minister know the minde and intention of all those which communicate in the Lords Supper 3. infants are baptized though they haue no vnderstanding as yet of the Sacrament to shewe that they belong vnto the couenant of grace whence their saluation dependeth and not of the outward signe and both presently the Church receiueth edifying when they see infants baptized and the children themselues are admonished and stirred vp when they come to yeares of discretion to learne the true signification and vse of their baptisme which they receiued in their infancie Peter Martyr Doct. 4. Of the vnitie of the Church and the communion of Saints v. 11. That he should be the father of all them that beleeue In that Abraham is called the father of all that beleeue whether of the circumcision or vncircumcision hence it is euident that there is but one Church and one way of iustification for all whether circumcised or vncircumcised vnder the Lawe or the Gospel and that there is a communion and common fellowship of all beleeuers as beeing all brethren and children of faithfull Abraham So the Apostle saith Ephes. 4.4 There is one bodie one spirit c. one Lord one faith one baptisme Doct. 5. Faith requisite in those which are made partakers of the Sacraments v. 11. The seale of the righteousnesse of faith which he had Circumcision profited not Abraham without faith neither can any Sacrament to them which are of discretion and able to vnderstand and discerne be of any force without faith and therefore S. Pauls rule is 1. Cor. 11.28 That a man should examine himselfe when he commeth to the Lords table and to this examination it belongeth to prooue whether they be in faith 2. Cor. 13.5 Doct. 6. The faithfull are the true owners and heares of the world the wicked are vsurpers v. 13. The promise to be heire of the world was made to Abraham thorough faith to them then that beleeue who are the right seede of faithfull Abraham doe the promises belong both of this life and of the next as the Apostle saith 1. Tim. 4.8 That godlinesse haue both the promise of this life and of that which is to come the faithfull then may vse the blessings of this life with a good conscience as pledges of the life to come but the wicked are vsurpers and therefore defile themselues in abusing the things of this life Gryneus Doct. 7. The difference betweene the true God and the false v. 17. He beleeued God who quickeneth the dead Hence are gathered three arguments of the Godhead 1. his omnipotencie both in giuing a beeing vnto things which are not be calleth the things that are not as though they were and in restoring vnto things the beeing which they had 2. his eternitie he is the first and the last both at the first he created all things and shall in the last day raise them vp to life againe 3. his omniscience he can foretell things to come in calling them that is giuing them a beeing which yet are nothing These things cannot idols doe nor any strange gods by these arguments the Prophet Isa confoundeth the Idols of the heathens shewing that they are not like vnto the true God Isa. 44.6 I am the first and the last and without me there is no
deuill 2. Neither yet is it taken for fomes peccati the matter or occasion of sinne as Pererius which is the appetite or desire that stirreth vp to sinne Tolet misliketh this because sinne must be taken here in the same sense as it was vsed before in the ende of the former chapter where it is taken for sinne it selfe and Pet. Martyr addeth this reason because insulâ—â—â— peccati the assaults of sinne remaine still in the regenerate 3. but sinne is here taken for the corruption and depravation of our nature in the former chapter thereby was specially signified reatus the guilt of originall sinne deriued from Adam Beza for there are these two things in sinne the guilt deriued from Adam and the corruption of our nature which is the effect thereof Pareus Quest. 2. What it is to die vnto sinne v. 2. 1. The Apostle answeareth the former obiection negatiuely denying the consequent that it followeth not that because where sinne abounded grace abounded more that therefore we should sinne that grace may more abound and of this his answear the Apostle in this chapter giueth two reasons the one from the contraries that seeing we are dead vnto sinne we cannot still liue vnto it the other from the condition and propertie of seruants who must be wholly addicted to their seruice whose seruants they are then seeing we are the seruants of Christ we must no longer serue sinne v. 16. to the ende of the chapters 2. They are said to be dead vnto sinne that obey not the lusts thereof that are as dead men not to be mooued vnto sinne not to doe the workes thereof but this death of sinne is inchoatae onely begunne in this life it shall not be perfected till all corruption and mortalitie be taken away 3. There is great difference betweene these two phrases to die vnto sinne which the Apostle vseth here and to be dead in sinne Ephes. 2.1 the first is taken actiuely for the mortifying of sinne the other passiuely to be mortified in or by sinne and in this phrase the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in must be supplied as Coloss. 2.13 in the Latine tongue mori peccato to die to sinne is put in the datiue but mori peccato in the ablative signifieth to die with or by sinne Tolet And in this latter sense they are said to be dead absolutely without any other addition as v. 13. of this chapter and in other places Beza 4. Chrysostome here giueth this note that whereas sometime the Apostle saith sinne is dead here he saith we are dead to sinne quoniam auditorem excitare studet in illum transfert mortem because he could quicken the desire of the hearer he transferreth death to him that he beeing dead in sinne should abstaine therefrom Quest. 3. What it is to be baptized into Iesus Christ v. 3. 1. Origen thinketh that this is so said to make a difference betweene the baptisme of Christ wherewith we are baptized and the baptisme of Iohn which is not of Christ but of the lawe But seeing Iohn baptized in his name that was to come how was it not of Christ and if Iohns baptisme were of the lawe then Christ should haue beene baptized with an other kind of baptisme then his members which is not to be admitted 2. Some thinke as Ambrose in this place that the Apostles altered the forme of baptisme which was at the first prescribed to be done in the name of the Father Sonne and holy Ghost But it is not like that the Apostles would change that prescript forme which was appointed by Christ himselfe the Apostle maketh mention of Christ though he intend the whole Trinitie because as Origen saith whom Haymo followeth it was not convenient that the Apostle speaking of death vt nominaret vel patrem vel spiritum c. should name either the Father or the holy Ghost because the Sonne of God onely died for vs c. or rather mention is made onely of Christ because baptisme was of his institution and the benefits represented in baptisme were procured and purchased by Christ. 3. Some giue this sense to be baptized into Christ is to be baptized with that baptisme which hath the vertue and efficacie from Christ ex Tolet. Chrysostome vnderstandeth according to the similitude and example of Christ for that which the crosse and the grave were to Christ baptismus est factus nobis baptisme is become to vs. 4. Erasmus thus we are baptised into Christ that is in corpus eius mysticum into his mysticall bodie c. but the Apostle speaketh of Christ himselfe though it be true that they which are graft into Christ are also members of his mysticall bodie 5. The vulgar Latine readeth in Christo to be baptized in Christ not into Christ that is in fide Christi in the faith of Christ Lyran. or in institutione eius by his institution gloss interlin some also which followe the Greeke text and read into Christ doe thus interpret in nomine Christi in the name of Christ Mart. Pareus Faius But it is one thing to be baptized in Christ an other into Christ. 6. Wherefore by this phrase better is signified that we are by baptisme incorporated into Christ in Christo coalescentes we growe vp together with Christ Beza Genevens inâ—â—â—â—us Christum we put on Christ Calvin inserimur Christo we are graft into Christ Tolet. vt implantaremur that by baptisme we should be planted in Christ Osiander which phrase the Apostle vseth afterward v. 5. if we be grafted with him c. Quest. 4. Of the diuerse significations of the word baptisme and to be baptized 1. Haymo here maketh 4. kinds of baptisme 1. one with water onely such was the baptisme of Iohn that gaue not remission of sinnes 2. the baptisme of the spirit such was the baptisme of the Apostles in the day of Pentecost 3. the baptisme both with the spirit and water such as is now in vse in the Church 4. the baptisme of blood such as Martyrs are baptized with But 1. it is vntrue that Iohn onely baptized with water not with the spirit for he baptized for the remission of sinnes and when Christ was baptized the spirit descended in the likenesse of a doue 2. the other two baptismes of the spirit and the baptisme of blood are not properly baptismes but onely in a metaphoricall speach 2. This word baptisme is taken two waies either properly for the washing with water in the sacrament or figuratiuely as either for the receiuing of the gifts of the spirit as Acts 1.5 our Sauiour promiseth that his Apostles should be baptized with the holy Ghosts or as for the doctrine which accompanied Iohns Baptisme as Acts. 18.25 Apollos is said to haue knowne nothing but Iohns baptisme that is his doctrine Beza Acts 19.5 3. And as baptisme is diuersely taken so there are diuerse things in baptisme to be considered three visible three invisible the three visible the Minister that baptiseth
same way for all vnto eternall life Controv. 18. That election is certaine and infallible of grace without merit and of some selected not generally of all 1. The Apostle ioyning all these together predestination vocation iustification glorification sheweth the inseperable coherence of them that they which are called by grace and iustified cannot misse of their glorification because the Lord cannot be deceiued neither is he mutable 2. Neither is there here any place for merit for after iustification followeth glorification if man were to merit his saluation the Apostle would not here haue admitted it and if any inferre that merites are comprehended in iustification we answer that God is here said to iustifie it is his â—is act but if mans merits iustifie then man iustifieth himselfe 3. And further this place maketh against vniuersall election for seeing men are predestinate but they are afterward called and iustified it followeth because all are not called nor iustified by Christ that therefore all were not elected vnto saluation Controv. 19. That the elect cannot fall away from the grace and fauour of God and be wholly giuen ouer vnto sinne v. 35. What shall seperate vs from the loue of Christ c. Notwithstanding this euident testimonie of the Apostle Pererius affirmeth that one which is predestinate may be fine gratia Dei without the grace of God and in deadly sinne his reasons are these 1. It was Iovinians heresie that he which was once iustified could not fall from the grace of God into deadly sinne Hierom. lib. 2. advers Iouinian 2. He vrgeth the examples of Adam Aaron Dauid the Apostles which fled from Christ who all lost the grace they had and fell into greeuous sinnes 3. If grace could not be lost then these exhortations of Scripture should be superfluous Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 And worke out your saluation with feare and trembling Phil. 2.13 and such like Contra. 1. The error of Iouinian was that one beeing in the state of grace could not fall into sinne which opinion the Protestants abhorre for though we say that the elect cannot fall away from the grace and fauour of God yet they fall into sinne and the workes of grace may be intermitted in them yet wholly giuen ouer vnto sinne they cannot be which Pererius vnderstandeth by falling into deadly sin so then Iouinian is in one extreame as also are the Anabaptists Libertines family of loue which hold that a man regenerate cannot sinne at all and the Papists are in an other that the elect may be wholly giuen ouer vnto sinne the Protestants hold the meane betweene both that as they are not free from sinne altogether so they are not giuen ouer vnto sinne altogether 2. These examples doe not shew that they were wholly giuen ouer to sinne or that when they were in sinne they were excluded from the fauour of God though they were for the time depriued of the sense and feeling thereof 3. And these exhortations are meanes to keepe the elect from falling away from God and a Christian hauing a sollicitous care to please God is a fruit of election it is an argument of their standing where such care is not of their falling 4. But both these positions are warranted by the Scripture 1. that they whom God loueth cannot loose the grace and fauour of God for whom he loueth he loueth to the end Ioh. 13.1 and the gifts and calling of God are without repentance Rom. 11.29 2. neither can sinne raigne in the elect of God though they may fall into some sinnes yet the Lord raiseth them vp againe by repentance so the Apostle saith be that is borne of God sinneth not 1. Ioh. 3.9 which Augustine interpreteth non debet peccare he ought not sinne Oecumen non vult he will not sinne Caietane following an other interpretation of Augustines non ex ea parte they sinne not as they are regenerate Heirome they cannot sinne as beeing as they remaine the sonnes of God But the meaning is he cannot be giuen ouer vnto the studie and dominion of sinne but though he sinne yet it is not either totally or finally 20. Controv. Whether a reprobate may haue the grace of God and true iustice Pererius as he denieth constancie and continuance in grace to the elect so he affirmeth that some which are ordained vnto euerlasting coÌ„demnation may be for a while right good men Dei gratia praeditos and endued with the grace of God which he would prooue 1. by the fall of the Angels who were created with grace 2. by the example of Saul and Iudas who were at the first good men and had the grace of God 3. so Salomon had the spirit of God and yet in the ende was a reprobate and cast-away Perer. 27. disput Contr. 1. We must distinguish of grace there are common graces and gifts of the spirit which may be conferred vpon the reprobate as the Apostle sheweth that they may be lightened be partakers of the holy Ghost and tast of the good word of God c. Heb. 6.4 5. and yet fall away that is may haue these things in some measure but there is the liuely sanctifying grace of Gods spirit whereby we are truly inlightened which is not giuen to any but vnto the elect which grace was promised vnto S. Paul 2. Cor. 12.9 My grace is sufficient for thee so then we answer that the Angels which fell receiued in their creation an excellent portion and measure of grace but not the like powerfull and effectuall grace which the elect Angels had 2. Saul king of Israel and Iudas one of the Apostles had many goodly gifts and graces of the first sort but true iustice pietie and grace they neuer had 3. But concerning Salomon he is much deceiued in holding him to be damned which though some haue affirmed as Gregor lib. 2. Moral c. 3. Salomon sapientiam non perseveraturus accepit c. Salomon receiued wisdome but not to persevere so also Rabanus in 2. Reg. c. 23. and Lyranus 1. King c. 7. who vrgeth this reason that Salomon neuer repented of his idolatrie because his Idols remained still vnto Iosias time 2. king 23.13 which sheweth that he continued in his idolatrie and Pererius concurring doth presse this reason because no mention is made of Salomons repentance in the Scripture disput 27. Contra. 1. As these authors hold Salomon a reprobate so as graue authors hold the contrarie Heirome vpon the 43. of Ezechiel saith is was the opinion of the Hebrewes that Salomon made the booke of the preacher as a testimonie of his repentance Hilarie in Psal. 52. agreeth that Salomon was elected and Paul Burgens addition sup c. 2.2 Reg. â— 2. The text saith not that Iosias put downe the idols which Salomon had made but he defiled the high places which he had built now the high places mentioned in the raigne of diuerse good kings as it is said of Asa
hath appointed as Ier. 51.11 God is said to haue raised vp the spirit of the King of the Medes against Babel and yet it is certaine that they sinned in this action which God stirred them vp vnto for God stirred them vp to one end to be ministers of his iudgements vpon that wicked nation but they therein satisfied onely their owne cruell and couetous mind as Isai 10.5 the Lord saith concerning Ashur I will giue him a charge against the people of my wrath c. but he thinketh not so they considered not wherefore the Lord 〈◊〉 them as the end of his wrath 4. Lastly the end must be considered wherefore God raised vp Pharaoh to a most holy and iust end for the setting forth of his glorie as the wise man saith Prov. 16.4 The Lord hath made all things for his owne sake yea euen the wicked against the day of euill In these foresaid respects God is said to haue raised vp and ordained Pharaoh without any touch of iniustice at all Quest. 18. How the Lord is said to harden whom he will v. 18. 1. Origen thinketh that this sentence is part of an obiection propounded in the person of some other and so also Chrysostome But it appeareth to be the Apostles owne assertion both by the note of illation therefore he hath mercie c. and because the obiection followeth in the next words v. 19. thou wilt say vnto me then which sheweth this to be no part of the obiection Beza Gryneus 2. Some thinke that God hardneth by permission onely as Oecumen indurat i. durâ—â—â— esse permittit he hardeneth that is suffereth and permitteth to be hardened so also Bellarmine permittit eos male agere he permitteth them to doe euill But this permission doth suppose God either otiosum vel invitum either to be idle and negligent or against his will to suffer things so it will cast vpon God either an imputation of negligence or indulgence as Heli permitted his sonnes to sinne or of impotencie in permitting things which he cannot hinder therefore this deuise of bare permission doth not satisfie 3. Nor yet did God harden him per patientiam by his patience in sparing to punish him Origen dilatione poenae by deferring of his punishment Basil in Oecumen for in this sense Pharaoh rather hardened his owne heart in abusing Gods longsuffering as the Apostle speaketh of those which through their hardnesse of heart despise the bountifulnesse of God Rom. 2.42 God cannot be said this way to harden it 4. Hierome thinketh that God doth harden the vessels of wrath and malâ—â—fieth the vessels of mercie causis praecedentibus vpon causes proceeding or going before because some beleeued in Christ some beleeued not Hierome epist. 150. resp ad qu. 10. But Pererius refuseth this opinion and vpon good ground because he maketh the wills and dispositions of men to be the first cause why God sheweth mercie on some and hardeneth others as the same heate of the Sunne mollifieth the wax and hardneth the clay whereas the Apostle soli voluntati diuinae aperte assignat doth manifestly assigne the cause to the onely will of God Pere disput 10. numer 55. 5. And farre be it from any to thinke that God is the proper efficient cause of the hardening of mans heart which is the worke of Sathan as Pererius slaundereth Calvin to say Deum causam esse efficientem indurationis that God is the efficient cause of the hardening of the heart c. And thus he challenging Calvin because he saith that this word to burden in Scripture signifieth not onely permission sed diuinae irae actionem but an action of the diuine wrath which is most true but yet as the hardning and hardnesse of the heart is sinne the Lord hath nothing to doe with it 6. Pererius thinketh that by hardening here we may vnderstand ipsam reprobationis originem the verie beginning of reprobation that is the will and purpose of God non miserandi not to shew mercie But hardening of the heart is an effect or consequence rather of reprobation then reprobation it selfe and thus he will make God the proper cause of this induration and hardening which he charged Calvin with before 7. To vnderstand therefore how God is said to harden the heart it must be considered that there are two degrees thereof desertio induritae the leauing and forsaking of men in their hardnes of heart which is either non apponendo vel subtrahendo gratiam in not giuing or in subtracting his grace as Augustine saith he hardeneth not impertiendo malitiam sed non impertiendo gratiam not by imparting malice but by not imparting his mercie and grace epistol 105. ad Sixtumi non quia irrogatur aliquod quo fit homo deterior sed quo ferrer melior non irrogatur not because any thing is irrogated to make man worse but nothing is irrogated to make him better â—lib 1. ad Simplici qu. 2. and he likeneth it to the freezing and congealing of the water by the absence of the Sunne which is done non impretiendo frigiditatem sed non apponendo calorem not by imparting coldnesse but in not putting to heat The other degree in hardening is inflictio grautoris duritiae the inflicting of a greater blindnesse and hardnes of heart which is done three wayes either immediately by God himselfe or mediately by Sathan or by themselues that are hardened and so we reade in Exodus that God is said 8. times to haue hardened Pharaohs heart and thrice Pharaoh hardened his owne heart and fiue times his heart is said simply to be hardened Pareus First God inflicteth the hardnesse of heart as a punishment when either inwardly he giueth them vp to their owne desires not onely in denying vnto them necessarie graces but so working by his invisible power that their corrupt wills are more and more hardened as it is said Reuel 22.11 He that is filthie let him be filthie still hardnesse then of heart as it is a punishment of former sinnes is iustly inflicted by God as Augustine saith prioribus meritia c. hoc redditum est Pharaoni vt cor eius induraretur this was giuen as a iust recompence to Pharaohs former euill merits in afflicting the people of God that his heart was hardened c. As hardnesse of heart is a punishment of former sinnes so it is of God And God by his immediate power hardeneth the heart two wayes 1. the generall facultio whereby euerie one mooueth and willeth this or that is of God Luther vseth this similitude as Pet. Martyr alleadgeth him like as the rider that forceth a lame and halting horse is the cause of his going but his halting pase proceedeth from the lamenesse of the horse so God hardeneth as the generall moouer but the euillnes of the action proceedeth from the corruption of man 2. But more then this God doth by a more speciall prouidence so ouerrule euen the hearts of wicked men that they are ordered
exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the
8. contr 16. Controv. 8. That not onely election vnto grace but vnto glorie also is onely of the good will of God Stapleton antidot p. 126. will haue this place of the Apostle to be vnderstood onely of election vnto grace which is the first effect and fruit thereof and this onely proceedeth frō the free grace and mercie of God but the election vnto glorie which is the last effect thereof is not without the foresight of workes he reasoneth thus Argum. Election to glorie is not onely of him that calleth for it is also by iustification for whom he iustified he also glorified Rom. 8.30 but the election whereof the Apostle speaketh here is onely of the caller therefore he speaketh not here of election vnto glorie but of election onely to the first grace Contra. 1. Other Romanists herein dissent from Stapleton as Bellarmine lib. 2. de grat c. 15. sheweth that men are freely elected not onely vnto grace but vnto glorie so also Peter disput 5. and before them Thomas in his commentarie denieth that praescientia meritorum the foresight of merits is the cause of predestination to glorie likewise Lyran. here 2. And for the argument Glorification as well as grace is onely of God that calleth as the efficient cause iustification goeth before glorification not as an efficient or meritorious cause but as a meane appointed of God to that ende 3. But that the Apostle speaketh euidently of election as well vnto glorie as vnto grace it is euident 1. he treateth of election vnto the promise for he maketh expresse mention of the children of the promise v. 8. but the promise comprehendeth both the first grace in our vocation and the rest that followe iustification glorification 2. he speaketh of election ioyned with the dilection and loue of God Iacob haue I loued but whom God loued he loueth to the ende and bringeth them vnto eternall life 3. v. 23. the Apostle in direct tearmes maketh mention of the vessels of mercie prepared to glorie he therefore speaketh here of election to glorie Controv. 9. That the Apostle treateth as well of reprobation in this place as of election Huberus who defendeth vniuersal grace will haue the Apostle here onely to speake of election and not of reprobation for he holdeth all generally to be elected the same is the assertion of Stapleton antid p. 565. against Calvin that S. Paul treateth onely of election here and not of reprobation at all he reasoneth thus Argum. 1. Onely election is of God that calleth the purpose of God is according to election therefore the purpose of God is of election Answ. 1. The purpose of God is according to election but not onely which must be assumed or els nothing can be concluded but the purpose of God is as well concerning reprobation as election the purpose and counsell of God is generall to both and it sorteth it else either into the purpose of election or reprobation 2. And that the Apostle intendeth in this discourse as well to speake of reprobation as of election it thus appeareth 1. by the text it selfe he expressely mentioneth both the loue of God to Iacob and his hatred of Esau v. 22.23 he speaketh of the vessels of wrath and of the vessels of mercie 2. so much also is insinuated by the nature and propertie of election for an election of some supposeth that there is a reiection and reprobation of others As when Moses saith vnto Israel the Lord chose you aboue all people it followeth that as they were elected so all the rest were refused and reiected Controv. 10. Whether as well the decree of reprobation as of election be without the foresight of works Here are two opinions opposite in two extreames one to the other the one was of the Pelagians who vtterly condemned the absolute decree of reprobation without any respect of works and Catharinus also in his commentaries vpon this epistle some other doe make the decree of reprobation and damnation to be a free act of the will and purpose of God as election is But beside these there is a third opinion betweene both that the decree of reprobation neither issueth onely from the free and absolute will of God not yet altogether dependeth of the foresight of sinne but proceedeth in part from them both We will now examine these opinions in order 1. Of the first sort that hold the decree of reprobation altogether to proceede from the foresight of sinne some doe hold strange paradoxes as Catharinus before named whose opinion is this that God appointed all to be saued but some absolutely as Marie and other holy men and women some conditionally if they beleeued and did works they should be saued if otherwise they should be damned not much differing is the opinion of Becanus a late Popish writer who affirmeth that God simply in the beginning appointed all to be saued voluntate primaria by his first and principall will but secundaria voluntate by his secundarie will he would some to be condemned for their sinne cap. 1. loc 12. de pradestinat c. 5. loc 4. But the former of these opinions is distasted by the Romanists themselues as Pererius in c. 8. ad Rom. disput 25. refuseth it vpon this reason because vna est ratio c. there is one and the same reason of all that are predestinate vnto saluation how then can some be certainly appointed and absolutely some vncertainly and conditionally for all which are ordained vnto life are written in the booke of life out of the which none can be blotted out And against Becanus assertion it may thus be obiected 1. If God indeede would haue all to be saued why are not all saued for none can resist the will of God this then sheweth either God to be impotent in not performing his will or variable in changing his purpose concerning those whom he first intended to be saued neither of which imputations must be laid vpon God 2. seeing God getteth glorie as well by shewing his power and exercising his iustice vpon the wicked as by shewing mercie vpon the elect the one is as primarily the will of God as the other for God primarily intendeth his owne glorie but in the punishment of the wicked Gods glorie is set forth therefore the decree of iustice as well as of mercie standeth with the primarie and principall will of God 2. Augustine though nothing fauouring these erroneous conceits yet he referreth reprobation vnto the foresight of originall sinne and considereth man in massa corrupta in the masse of corruption as all haue transgressed in Adam Vniversa massa poenas dedit c. the whole masse of mankind is worthie of punishment and if the punishment of damnation should be rendred vnto all non iniuste proculdubio redderetur it should not be rendred vniustly c. and again in an other place vna quaedam massa peccati supplicium debens diuina iustitiae c. there is one masse of sinne which is
his iust iudgement to leaue some in their sinnes c. and not beeing made partakers of Christ to condemne them for euer Iudicious Polanus hath the like definition of reprobation in his partitions It is the decree whereby God purposed to himselfe to leaue those of whom it pleased him not to haue mercie in euerlasting destruction vnto the which they should be obnoxious for their sinnes for the declaration of his iustice In these distinctions all the causes are touched of euerlasting damnation and the â—â—re-ordaining thereunto the efficient is Gods decree and purpose the materiall is sinne the formall the deniall of mercie and the leauing them to themselues the finall cause is the setting forth of the iustice of God And thus I trust it hath beene sufficiently shewed how the decree of reprobation may safely be held to proceede from the prescience of originall and actuall sinne and not to be an absolute act of Gods will and purpose as the decree of election is and in this resolution of this question whatsoeuer I haue before thought and written otherwise I set vp my rest as the safest from any inconuenience and the fittest to giue satisfaction to the contrarie obiections which are such as here follow 1. Obiect Seeing the number of the reprobate farre exceedeth the number of the elect how is Gods mercie magnified aboue his iustice Ans. They which hold an absolute reprobation without relation vnto sinne cannot here remooue this doubt for if God out of his owne will should cast off more then he receiueth he should be farre more iust then mercifull But this beeing first laid as a foundation that God casteth off none but for sin in that he saueth some out of that masse of corruption whereas he might iustly leaue all his mercie exceedeth his iustice and in these three points 1. in that God in the beginning made man righteous Ecclesi 7.31 and gaue him free-will so to haue continued if he would and if he had not willingly transgressed he should haue remained in the state of grace and fauour with God and not haue tasted of his iustice 2. after man had fallen and brought all his posteritie into the bondage of corruption Gods mercie appeared in sauing some whereas he might in iustice haue condemned all as he did the reprobate Angels that kept not their first state 3. his mercie is euident euen toward those which are left in their corruption that the Lord denieth not vnto them meanes whereby they might be called if they had grace to vse them and he suffereth euen the vessels of wrath with much patience not presently cutting theÌ„ off as he might in al these points Gods mercie exceedeth his iustice 2. Obiect When God had made Adam righteous it was in his power to haue kept him from falling that all might haue beene saued is not God therein accessarie to their sin is suffering that which he might haue hindered Ans. 1. 〈◊〉 was fit that the Creator hauing made man with free will should suffer the creature freely to exercise that naturall power and facultie which was giuen him as other creatures doâ—â— their kind 2. although God permitted Adam to fall yet he knew how to vse it for 〈◊〉 further demonstration of his glorie and in this behalfe it is iust with God to suffer euill â—â—â—â—e in the world which he knoweth how to turne vnto good as he suffered Iob to be 〈◊〉 of Sathan for the triall of his faith 3. But in that God saueth some out of that masse of corruption and perdition and not all how is he not now partial and an accepter of persons in dealing vnequally with those which are in equall state and condition Ans. Where one is bound to giue equally to all there it is partialitie and iniustice not to giue vnto all alike but in free and voluntarie gifts one may giue vnequally vnto those which are of equall sort without any touch at all as when a man hath two debters he may forgiue vnto one his debt and yet require it of another So God is not bound to giue his grace vnto any especially where they haue willingly fallen from his grace as Adam did in Paradise and we in him we beeing then all now endebted vnto Gods iustice in our naturall corruption God may haue mercie where and on whom he will it is lawfull for him to do with his owne as he will Matth. 20.15 4. Obiect It seemeth to be an hard and cruell part to destroie any for the setting forth of ones power and magnificence as the Turke and other Tyrants make no account of mens liues to serue their pleasure Ans. 1. No earthly potentate hath that power ouer his subiects which God hath ouer his creatures therefore though it be vniust in the one it is not in the other 2. for one to destroy another for his honour and glorie sake may seeme hard but to bequeath them to destruction worthily for their faults to get glorie thereby is not vniust so although God in the destruction and condemnation of the wicked intend his glorie yet they are worthily condemned for their sinne Obiect 5. He that willeth the end willeth also the meanes that bring and lead vnto that end if God haue appointed the damnation of the reprobate then he willeth also sinne which is the meanes to that end Ans. He that simply willeth the end willeth also the meanes but God simply willeth not the damnation of any but for their sinne Obiect 6. If God haue foreseene the sinnes of the reprobate and willeth their iust damnation for sinne how is it said he would haue all to be saued Ans. God simply willeth not the damnation of any but for sinne and no other thing appeareth in the reuealed will of God in that he offereth meanes of saluation to all but that he would haue all to be saued this then is to be vnderstood of the absolute and reuealed will of God 7. Obiect If God foresee the sinnes of the reprobate and decree their punishment why doth God complaine of sinners seeing his will in them is fulfilled Ans. Augustine answeareth 1. God iustly complaineth of sinners quia non cogit eos peccare because he doth not constraine them to sinne howsoeuer Gods decree cannot be altered yet their will is not forced they sinne willingly and so are iustly condemned 2. and when God complaineth of sinners by this meanes those on whom God sheweth mercie are called compunguntur corde and are pricked in heart howsoeuer the other are hardened Obiect 8. If the case so stand that the reprobate are appointed to damnation then it skilleth not what a man doth for though he should repent him yet if he be a reprobate it cannot helpe him Ans. If â—â—â—were apparant who were elected who a reprobate then indeed all contrarie endeauour were in vaine but seeing we haue no other way to prooue our election then by our faith and fruits we must thereby labour to make our election sure 2.