ex conspectu mutuo maior laetitia oriatur by the mutuall sight one of an other greater ioy is caused in 4. ad Galatas See further Synops. Centur. 2. err 63. 5. Controv. That festivall daies ought not to be consecrated to the honour of Saints The Romanists hold the contrarie reasoning thus for their opinion 1. Argum. God is honoured in his Saints the festivals therefore which are instituted to the honour of the Saints are referred to and determined in God Ans. 1. No will-worship tendeth to the honour of God but the odoration of Saints is a will-worship therefore God can not thereby receiue honour 2. God rather is thereby dishonoured for they giue the honour due vnto God vnto creatures inuocating the name of Saints saying O S. Peter S. Paul heare vs. 2. Argum. The memorie of the Saints is to be honoured but festivals are dedicated to the memorie of Saints Ergo. Ans. 1. Popish festivals are not dedicated onely to the memorie of Saints but to their worship which is idolatrie 2. and the Saints may better be remembred then by erecting holy daies in their names namely by imitating of their godly zeale and setting before our eyes their good example see Hebr. 13.7 3. Argum. These festivals of the Saints haue beene receiued and confirmed by long custome and therefore are not to be reiected Ans. Cyrpian saith epist. ad Pompeium writing against the epistle of Stephanus Bishop of Rome consuetudo sine veritate vetustas erroris est custome without truth is but the oldnes of error Our arguments for the contrarie part that no festivals are to be consecrated to the honour of Saints are these and such like 1. All religious worship is due vnto God onely him onely shalt thou serue Matth. 4. but to dedicate daies vnto the honour of any is a religious worship Ergo. Augustine saith honoramus sanctos charitate non servitute we honour Saints with charitie not seruice de vera relig c. 55. 2. Argum. Festivall daies are not onely for the rest of the bodie but for the sanctifying of the soule but this is onely Gods worke therefore to him onely the right of festivall daies belongeth 3. In the old Testament there were no holy daies consecrated to the Patriarks as Abraham Isaak Iacob nor to any of the Prophets therefore neither ought any be so dedicated in the New 4. Christians are not to imitate Pagans in the rites of religion but in dedicating daies vnto Saints they imitate the Pagans apparently for so the Pagans did consecrate feasts to their inferiour gods as the Saturnals to Saturne the Bacchinals to Bacchus and such other herein Papists doe follow their example changing onely the names and this was done by the authoritie of one of their owne Popes Greg. l. 9. ep 71. festa Paganorum sensim esse c. the Pagan feasts are by little and little to be changed into Christian feasts and some things must be done to the similitude of theirs that they may more easily be brought to the Christian faith c. 6. Controv. Whether all the festivalls of Christians are alike arbitrarie to be altered and changed as shall seeme good to the Church Herein not onely the Papists are our aduersaries but some of our owne writers seeme to incline vnto this opinion The Papists affirme that the Sabbath is but an Apostolicall tradition and that it was charged from the last day of the weeke to the first by the authoritie of the Church Rhemist whereupon it will follow that the Church may alter it by the same authoritie if it shall so seeme good vnto an other day Learned Pareus hath also this position dub 4. hypoth 3. feriae Christianorum quantum ad genus sunt necessariae vt tamen quantum ad speciem maneant liberae c. the holy daies of Christians though they be necessarie in generall yet in particular are free that they may be changed and transferred if there be cause from one day to an other c. and he seemeth to account the dominicall day inter res medias among things indifferent hypoth 4. But I preferre herein the iudgement of that excellent diuine D. Fulke who concerning other festiuals of Christ and the holy Ghost thinketh that they may be changed as the Church shall see cause from certaine daies vnto other occurrent times and occasions or from the daies now observed to other as things in themselues indifferent but concerning the Lords day he writeth in these words But to change the Lords day and to keepe it on monday twesday or any other day the Church hath none authoritie for it is not a matter of indifferencie but a necessarie prescription of Christ himselfe deliuered to vs by his Apostles annot Revel c. 1. sect 7. The reason hereof is 1. because we finde that in the Apostles time the first day of the weeke was appointed to be the Lords day Act. 20.7 1. Cor. 16.2 Revel 1.10 who beeing directed by the spirit of God no doubt but herein also they followed either the expresse commandement of Christ or the speciall direction of the spirit 2. because there can not come the like reason of the altering of the Lords day while the world endureth as was in the first change namely for the commemoration of Christs resurrection 3. the Sabbath could not be changed but by the same authoritie whereby it was first instituted which was by God himselfe Wherefore to conclude this point the festiuals of Christians may be diuided into three sorts 1. some are of necessitie to be kept and bind in conscience as the Lords onely 2. other festiuals though not so necessarie yet are conuenient to be retained and can not be remooued without great scandall as the feasts of the Nativitie Circumcision Annuntiation Ascension of Christ and of the comming of the holy Ghost 3. some are meerely arbitrarie in the Church as all other festiuals of the Apostles See further hereof Synops. Centur. 2. err 87. and Hexapl. in Genes c. 2. 7. Conntrov Against Purgatorie v. 8. Whether we liue or die we are the Lords hence may be confuted the Popish opinion of purgatorie for they which are the Lords are alreadie purged by the blood of Christ and neede no other purgation by fire if they be not purged they are not the Lords for no vncleane thing can come into his sight so the Spirit saith Blessed are they which die in the Lord they rest from their labours Revel 14.13 all that die in the faith of Iesus die in the Lord if they die in the Lord they rest from their labours but they which are in purgatorie are in labour and sorrow still See further Synops. Centur. 2. err 11. 8. Controv. Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 1. It is the opinion of the Schoolemen that as Christ merited by his death for his members redemption from death and sinne so by his perfect obedience and most holy passion he
the meaning of the Apostle for he speaketh not here of preferring one meate before an other but one day before an other 7. Wherefore I preferre Hieromes interpretation lib. 2. contra Iovinian who thinketh that the Apostle speaketh of the observation of the Iudaicall feasts which they which were newely converted to the Christian faith could not at the first neglect such were the Iudaicall Sabbath the feast of the newe moone of the Pasch Pentecost feast of tabernacles thus also Pet. Martyr Calvin Beza Osiander Gryneus Gualter vnderstand the Apostle to speake de ferijs Iudaeorum of the feasts of the Iewes who in that they were addicted yet to the legall rites infirmitatis erat it was their infirmitie but in that they would not doe any thing which they iudged in their conscience vnlawfull pietatis erat it was their pietie Herein the Apostle beareth with their weakenes for a time but afterward when the Gospel was published they which did retaine still the Iudaicall feasts as necessarie were counted schismatikes if not among the heretikes such were the Ebionites who kept both the Lords day with the Christians and the old Sabbath with the Iewes and so doe the Ethiopians to this day Quest. 11. Of the meaning of those words Let euerie one be fully perswaded in his mind v. 5. 1. The vulgar Latine readeth Let euery one abound in his owne sense which the Libertines so vnderstand as that euerie man should be left vnto himselfe for the choice of his religion and Hierome is somewhat bold defending by this place the superstition of some women which did offer waxe candles at the graves of the Martyrs quicunque accendunt ceras c. whosoeuer light waxe candles they shall receiue a reward according to their faith as the Apostle saith Let euery one abound in their owne sense But Chrysostome directly affirmeth non erit ad quaevis rapiendum that this saying of the Apostle must not be wrested to euerie thing quando enim de dogmatis illi sermo est c. for when he speaketh of points of doctrine he saith If any preach vnto you otherwise then ye haue receiued though he be an Angel let him be accursed and beside the word which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to abound but to be fully perswaded 2. Others following the same reading will haue it vnderstood of things indifferent that euerie one should be left to himselfe Gorrhan and Ambrose to the same purpose readeth consilio suo remittatur let him be left to his owne counsell But no not in indifferent things should a man be left to himselfe for that is directly forbidden For euerie man to doe that which seemeth good in his owne eyes Deut. 12.8 Beza and all will-worship and voluntarie seruice is forbidden by the Apostle Coloss. 2.23 Gualter and this would bring in an horrible confusion for euerie man euen in things indifferent to followe his owne minde not respecting the scandall and offence of others nor publike order and decencie 3. Haymo giueth this sense those things which one vnderstandeth adimpleat abundando bonis operibus let him fulfill by abounding in good workes as Cyprian though he had some seuerall opinions yet abounded in charitie and to this purpose Hugo explaneth this similitude like as water when it aboundeth exit extra alveum suum doth runne out of the chanel so the vnderstanding and inward sense aboundeth quando egreditur ad dirigendum operationes when it goeth forth to direct the workes But as is shewed before that the originall word signifieth not to abound 4. Augustine thus interpreteth let euerie one iudge quantum humano intellectui concessum est so farre as humane iudgement can reach and not exceede further But here the question is not how men should behaue themselues toward God but toward their brethren 5. Hugo referreth it to the intention no man knoweth with what intention his brother doth this or that euerie man aboundeth in his owne sense quando bona intentione facit c. when he doth that which he doth with a good intention But it is not a good intention that maketh a good action 6. Not much vnlike is Lyranus sense dimittatur propriae conscientiae let him be left to his owne conscience and so Chrysostome vnicuique sua mens satisfaciat let euerie one satisfie his owne minde that no man doe any thing with a doubtfull conscience as Beza well obserueth it is not enough for a man not to do against his conscience but his conscience must be informed by the word of God 7. Wherefore the meaning is that euerie one should be fully perswaded in his owne mind that that which he doth non pugnet cum verbo Dei be not against the word of God Pareus per obedientiam fidei in solius Dei verbum respiciant and by the obedience of faith let them onely looke vnto the word of God Gualter so also Calvin Beza 1. Ob. But how can contrarie acts be pleasing vnto God that both he which obserueth the day and he which obserueth it not should be certainely perswaded Answ. In things which are directly forbidden to doe or not to do a thing cannot both please God yet in things indifferent both the doing and the omitting of a thing may both be acceptable to God so it be with a full perswasion 2. Obiect But how can one haue a full perswasion of his act in things indifferent which are neither forbidden nor yet commanded in the word Ans. It sufficeth in generall that he be perswaded and assured both of his person that thorough Christ he is accepted of God and of the act it selfe that it is not displeasing vnto God while he followeth the generall rules seeking the edifying of his brethren hauing respect vnto order and decencie 3. Obiect But it seemeth vnfit that the Apostle should require a firme resolution and perswasion of those which were weake Answ. The Apostle saying Let euerie one be fully perswaded in his mind both speaketh to the strong that thereby they should be further stirred vp to proceede in their firme resolution and to the weake that they should growe vnto such a firme perswasion and so of weake become strong Pareus so also Gorrhan verie well in melius continuo proficiendo by profiting daily and growing toward perfection 8. Tolet hath an other interpretation let euerie one abound in his owne sense persuasinis suae terminos non transgrediatur let him not exceede the bounds of his owne perswasion let euery one be contented with own his perswasion and not prie into an others doings but the Apostle as is before shewed rather giueth a rule how a man should informe his owne conscience as the Syrian interpreter well giueth the sense in cognitione animae suae certus esto let him be certaine in the knowledge of his owne mind Quest. 12. What it is to obserue or to take care of the day vnto the Lord first of the words and order 1.
The vulgar Latine readeth onely the affirmatiue part of the sentence qui sapit diem he which is wise for the day is wise to the Lord but omitteth the negatiue part qui non sapit vel curat diem he which sauoureth not or careth not for the day careth not for it to the Lord which clause though it be omitted by Origens interpreter and Ambrose likewise and Augustine hath it not yet the auncient Greeke copies which Chrysostome Theod. Oecum followe haue both the clauses and so the Syrian interpreter readeth Erasmus would excuse the omission of this part and helpe it thus that he may be said sapere diem to be wise for the day that maketh euerie day alike and he also which maketh difference betweene day and day and so both are comprehended in one clause but seeing in the next sentence he maketh mention of eating or not eating it seemeth better that here also both should be touched by the Apostle the obseruing and not obseruing of the day and Pet. Martyr giueth another reason that if the Apostle should not haue spoken also of the not obseruing of the day that it is done also to the Lord plus videretur infirmis tribuere he should seeme to give more vnto the weake which obserued the day then vnto the strong which did not 2. Erasmus here obserueth how the Apostle sometime speaketh of the strong in the first place sometime of the weake as v. 3. let him that eateth he first mentioneth the strong but v. 5. one esteemeth a day c. he beginneth first with the weake but againe v. 6. he that eateth c. he doth giue the first place to the strong hereof two reasons may be giuen either from the manner of the Apostles speach wherein he would obserue an order and decorum he still beginneth with the affirmatiue part as v. 3. he that eateth and v. 6. he that obserueth and then setteth downe the negatiue part as opposite thereunto the other reason is from the matter he would not still giue the prioritie to the strong that the weake should not take themselues too much abased Quest. 13. Of the sense and meaning of the former words He that observeth c. obserueth it to the Lord. 1. Augustine whom Anselme followeth retaining the former sense he which obserueth the day that is is content onely to iudge present things doth vsurpe nothing that belongeth vnto God as to take vpon him to iudge of the time to come see this interpretation refused before quest 10.4 2. Haymo thus interpreteth he that iudgeth no day that is limiteth not vnto a sinner any time but thinketh he may returne and haue forgiuenesse vpon any day cum Deo concordat agreeth or consenteth herein with God who repelleth not a sinner at what time soeuer he returne vnto him but this is not the Apostles meaning who speaketh of the legall obseruation of dayes as is shewed before qu. 10. 3. Some will haue this to be the meaning Domini est iudicium c. it belongeth vnto God to iudge both him that obserueth and him that obserueth not as he said before he standeth or falleth to his owne master v. 4. Beza Faius to the same purpose also Tolet but the other part of the verse he that eateth eateth to the Lord and giueth God thanks sheweth that in the same sense it is taken here to seeke to please God and so Origen ioyneth gratias agit he giueth thankes to both these clauses of obseruing the day and of eating 4. Some giue this sense he observeth it to the Lord that is pleaseth God and therein sinneth not Osiander approbatur Deo it is approoued of God Calvin But this is rather the Apostles conclusion that both of them are acceptable to God in obseruing or not obseruing which he proueth here from their end intention they do it for the Lords honour 5. So then this phrase to the Lord sheweth rather their minde and intention and the ende which they propose to themselues they doe it propter Dominum for the Lord Chrysostom ad honorem divinum for Gods honour Lyranus Pareus à Deo pendet he dependeth of God Mart. so that both the strong obserued not the day to the Lord because they were perswaded by the libertie of the Gospell all dayes to be alike and they which obserued the day thought therein they pleased God because such obseruation of dayes was commanded by the lawe which to obserue they thought to be pleasing and acceptable vnto God wherein notwithstanding they erred but of ignorance and not of malice as likewise in for bearing some meates Quest. 14. How he that eateth not is said to giue thankes 1. I omit Origens allegoricall sense he that eateth all things that is vniversorum intelligentiam capiat hath the vnderstanding of all giueth God thankes and he which eateth not all things non habet omnem scientiam hath not the knowledge of all yet giueth thanks for that knowledge which he hath But it is euident that the Apostle speaketh of the eating of meates as v. 2.3 2. Chrysostome thinketh that the Apostle doth secretly taxe the Iudaizing Christian who as long as he is addicted to the lawe cannot render grace or thankes vnto God for the Apostle saith Ye which are iustified by the Lawe are fallen from grace Gal. 5. But I cannot see how this should be vnderstood to the disgrace of the beleeuing Iewe seeing he saith as well the eating Gentile as the not eating Iewe doe both giue thanks and the Apostle in the other place speaketh of grace in an other sense of that which we receiue of God here of grace or thankes giuen vnto God 3. Calvin thinketh that all this must be pronounced in the imperatiue moode as let him obserue the day to the Lord let him eate or not eate to the Lord let him giue thanks and so he doth not so much shew quid faciant what they doe as quid facere debeant what they ought to do But the Apostle rather prooueth by this reason taken from the end that we ought not to iudge an other in these things seeing both do propound to thēselues the glorie of God 4. Ambrose thinketh that the Apostle speaketh of fasting and perpetuall abstinence and so he that eateth not giueth thankes as Origen interpreteth pro fructu continentiae for his continencie that he can refraine but the Apostle hath relation onely to the meats which were counted vncleane by the lawe from the which some for conscience of the lawe abstained therefore it is not that which they giue thankes for 5. Haymo thinketh that as he which eateth giueth thanks pro libertate vescendi for his libertie giuen him to eate all things so the Iewe giueth thankes for his abstinence pro notitia per legem and for his knowledge by the lawe from what meates he should refraine but the giuing of thankes is referred rather to the benefit of eating 6. Wherefore as he which eateth all
things without any scruple of conscience giueth God thankes pro pastu largiore for his more plentifull feeding so he which eateth onely of some things yea of herbes giueth thankes also pro victu â—enuiore for his food though but slender as the wiseman preferreth a dinner of greene herbs with loue and eaten in the feare of God before a stalled oxe with hatred Prou. 15.17 7. But it will be obiected that this seemeth not to be a good argument he that eateth giueth God thankes therefore he eateth to the Lord for one may giue God thankes even when he eateth and drinketh to gluttonie and drunkennes the answear is that he which eateth doth well ex parte cibi on the behalfe of the meate which is sanctified by giuing of thanks as the Apostle saith 1. Tim. 4.8 that euerie creature is sanctified by the word of God and prayer But if any doe exceede in eating and drinking the fault is not in the meate as though he did eate any vncleane thing but in the person that eateth Quest. 15. Whether S. Pauls defense that he which doth or omitteth any thing in matters of religion doth or not doth it vnto God be perpetuall Here are diuerse necessarie points to be considered for the solution of this question for if this doctrine of S. Paul were vniversall and generall that one should not regard what an other doth but euerie man should be left vnto himselfe and that it were not lawfull to censure any ones doings then many wicked persons should goe vncontrolled and doe what they lift wherefore these considerations are here necessarie 1. of what things the Apostle entreateth 2. and of what manner of iudgement 3. of what persons he speaketh 4. in what time 5. in what manner these things were done 6. and to what ende 1. Concerning the things he speaketh not of things in their owne nature good or euill directly forbiddeÌ„ or commanded but of things indifferent in themselues and such as sometime were commanded in the lawe as abstinence from some kind of meate obseruing of dayes so Chrysostome well noteth sed cum de dogmatis illi sermo est c. but when the Apostle speaketh of points of doctrine he is in an other tune whosoeuer shall teach otherwise c. is accursed Galat. 10. 2. The iudgement and iudging one of an other which the Apostle speaketh against is not so much the iudgment of the thing which may be done with charitable moderation as of the person whom we must not take vpon vs to censure condemne in such things Beza 3. The Apostle speaketh not of obstinate and refractorie persons for to such S. Paul would not haue giuen place at all for though he caused Timothie to be circumcised for feare of offending the weake Act. 16.1 yet would he not circumcise Titus least he should haue yeilded to the obstinate and peruerse in iudgement Galat. 2.3 so Chrysostome saith novella erat adbuc Romanorum fides the faith of the Romanes was but yet young and neophytorum in gratiam ista disserit he disputeth thus for their sakes which were newely planted in 4. The time also must be considered nondum tempus erat it was not yet time Chrysostome so we are to distinguish of three times the one vnder the lawe when all these things were necessarie to be obserued and kept of the Iewes an other vnder the Gospel published to the world when all Iudaicall rites were as vnlawfull then there was tempus intermedium a time betweene both when after Christ was ascended the commonwealth of the Israelites was yet standing and Evangelium tanquam in cunabulis the Gospell was as in the cradle it was requisite that some thing should be yeelded to the infirmitie of the Iewes for a while 5. The maner was this these things were obserued sine opinione necessitatis meriti without opinion of necessitie or merit Osi. and Calv. well distinguisheth here between obseruatio the obseruation it selfe opinio the opinion conceiued thereof which is superstitious the other the Apostle tolerateth for a time in the weake in respect of their infirmitie but in the epistle to the Colossians c. 2. Gal. c. 4. c. 5. he condemneth them which retained the ceremonies of the lawe with an opinion of necessitie for Christ should profit them nothing Gal. â— â— which were so superstitiously addicted to the legall rites and ceremonies 6. The ende also maketh a great difference for these eating or not eating discerning meates or not discerning did both to the glorie of God but they which either sought their owne glorie as among the Galathians that sought to get disciples vnto them c. 4.17 and to make a faire shewe in the flesh c. 6.2 were not at all to be borne with so likewise the Popish festivals which are dedicated vnto the honour of Saints and not of God are not within the compasse of the Apostles rule here Gualter Quest. 16. Of the coherence of these words none of vs liueth to himselfe v. 7. c. 1. Chrysostome thinketh that this saying is applyed onely to the weake that it is impossible that God should contemne them but that in convenient time ista correcturus sit he will amend those things and confirme them because they liue and die vnto him and so there should be reference to the 4. ver God is able to make him stand 2. Some will haue it a confirmation of the former verse why all our actions should be directed to the glorie of God because he is our Lord and Master Hyper. Martyr 3. Tolet maketh it an other reason of that saying v. 5. that euerie one should abound in his owne conscience and not examine an others doings 4. Gualter will haue it to be a reason taken from the generall ende of man he was created vnto the glorie of God and his we are therefore all our actions must be referred to his glorie and then he addeth non haerendum in cibis that we should not insist in meats but seeke whether in our meates or in any thing else to please God 5. But it is rather a newe argument to prooue the thing in question that one should not iudge or condemne an other because they are the Lords seruants and so it answeareth to the 4. v. he standeth or falleth to his owne Master Beza Gryneus Faius and so he giueth the same reason of the second instance concerning the observing or not observing of dayes as he did of the other particular before touching eating or not eating Quest. 17. How we are saide to liue vnto the Lord. 1. Origen vnderstandeth it of the spirituall life vnto righteousnes and death vnto sinne so we liue vnto God because novitas vitae c. Christo reputatur the newnes of life is imputed vnto Christ it is not of our selues and à Christo sumit mortis exemplum euery one from Christ taketh his example of dying who died first vnto sinne But in this sense to liue and die should
men to be polluted by them and do rather chuse to cast them away then to eate them vpon forbidden daies 6. Argu. That which infringeth Christian libertie and bringeth vs to more then a Iewish bondage it is no part of Gods worship vnder the new Testament but such is this canonicall abstinence for whereas the Iewes were enioyned abstinence but once in the yeare the tenth of the seauenth moneth Levit. 23.17 the Papists doe enioyne abstinence beside twice or oftner euery weeke the tenth part of the yeare in lent for religion see further of this controversie Synops. Centur. 4. err 94.10.97 Controv. 2. That faith is not onely an assenting of the will but an act also of the vnderstanding and it is ioyned with knowledge v. 2. One beleeueth that he may eaâ—e c. Bellarmine agreeing with others of that side will haue faith to be assensum non notitiam an assenting onely of the will not a knowledge lib. 1. de iustificat c. 5. and therefore they say to beleeue is nothing else but to giue assent vnto the doctrine of the Church although one vnderstand not what it is But the Apostle sheweth the contrarie for here he that beleeueth that he might teare of things did know it to be lawfull assented thereunto and was fully perswaded as the Apostle expoundeth himselfe afterward v. 14. I know and am perswaded that nothing is vncleane of it selfe so then to beleeuing belongeth as well a knowledge as an assenting and perswasion There is a generall faith as to beleeue the word of God and the heauenly doctrine therein contained vnto the which three things are required a knowledge and assenting and a full perswasion to the which these three are opposite ignoratio negatio dubitatio ignorance deniall or not assenting and doubtfulnes There is a speciall and particular faith which is an assurance of remission of sinnes in Christ which is that which we call iustifying faith and beside those three things before concurring in a generall faith there is required in iustifying faith confidence beside and firme assurance contrarie whereunto is diffidence and distrust See more hereof Synops. Centur. 4. err 49. 3. Controv. That it is necessarie that festivall daies should be obserued among Christians v. 6. He that obserueth the day obserueth it to the Lord. This condemneth the auncient error of the Petrobusianes of whome mention is made lib. 3. de vita Bernard c. 5. whome the Anabaptists in these daies follow who denie that Christians should obserue any festivals at all their reasons are these 1. The Galatians are reprooued by S. Paul for obseruing of daies Gal. 4. 2. The Apostle saith Col. 2.15 Let no man iudge you c. in a part of an holy day 3. It is against Christian libertie to be tied vnto the obseruation of daies Gal. 5.1 Stand fast in the libertie wherein Christ hath made vs free 4. The Sabbath of a Christian ought to be perpetuall c. Ans. 1. The Apostle reprooueth them for their superstitious obseruing of daies such as then the Iewes practised and now the Papists but to obserue such holy daies as God hath appointed such as the Sabbath is and others for order and policie not for religion sake is not within the Apostles reprehension 2. The Apostle speaketh of the Iewish festivals wherein they did clogge their consciences and one iudged an other not of the Lords day which is of Christs appointing or of other festivals for order policie not as a part of the seruice of God to bind the coÌ„science 3. Christian libertie is infringed by the superstitious obseruation of daies but not otherwise 4. The perpetuall Sabbath of Christians is the spirituall cessation from sinne not the externall Sabbath which can not continually be obserued Contra. Now on the other side that it is necessarie for Christians to obserue some festivall daies we reason thus 1. It is one of the morall precepts to remember to keepe holy the Sabbath which though in particular concerning the prescript of the day it doe not bind Christians yet the moralitie of it remaineth still that some daies should be appointed for the worship of God and for publike instruction 2. God is not the author of confusion but of peace and all things must be done decently and orderly in the Church 1. Cor. 14.33.40 but if there should be no daies appointed for the publike seruice of God there would be a great confusion for thus the calling also of ministers should be remooued if no time were allowed for the exercise of their publike ministerie and so the people should be as sheepe without a shepheard 3. If no such daies of rest were allowed Christians their case should be much inferior vnder the Gospel to the condition of the Iewes vnder the Law both for their bodies hauing no daies of refreshing and rest and their soules hauing no time of instruction as the Iewes had both 4. Controv. Whether any festivall daies are to be obserued as in themselues holier then other This is the opinion of the moderne Papists as Bellarmine setteth downe this proposition dies festi vere sunt alijs sanctiores c. that festivall daies are in themselues more holy then others de cult sanctor lib. 3. c. 10. And the Apostle seemeth here to make it as a thing indifferent to observe a day or not to obserue it Contra. 1. The Apostle approoueth not this difference of daies which was still retained of some comming from Iudaisme for he counted it an infirmitie in them and so calleth them weake v. 1. he onely beareth with their infirmitie herein for a time till they should be better confirmed therefore this is no warrant for men to make difference of daies 2. This obseruation of daies in preferring one before an other as more holy is condemned by the Apostle Gal. 4.10 Coloss. 2.15 for both the Iewes offended herein who made a legall difference betweene day and day and the Gentiles counted some dismall and vnfortunate daies some otherwise 3. If one day were more holy then an other it must be either in the nature of the day or by institution divine or humane but the Popish festiuals are neither holy in nature for the Planets by their motion and influence make no difference nor yet by institution from God are they made more holy for they are not of Gods appointing and by humane institution one day can not be made holier then other for it belongeth onely to the Creator to sanctifie the creature 4. Then like as the externall elements as water in baptisme bread and wine in the Eucharist are not more holy in their nature but in respect of the present vse which beeing finished they returne to their first vse againe so holy daies are counted sacred in respect of the holy vse onely as Hierome saith non quod celebrior sit dies illa qua convenimus sed c. not that the day wherein we meete is more excellent but on what day soeuer we meete
Deum qui spiritus est sine dubio sanctus according vnto God who is a spirit and without all doubt holy 19. Quest. Of those words by the resurrection of the dead 1. Because it is said of the dead not from the dead Origen vnderstandeth it of those which were raised with Christ in his resurrection But his power was more seene in raising himselfe which neuer any did beside then in raising others which euen the Prophets did though not by the like power 2. Augustine following the vulgar Latin which readeth the dead of Iesus Christ our Lord applieth it vnto the faithfull which are called the dead of the Lord Christ to distinguish them from the infidels which were dead in exposition inchoat But the words following of Iesus Christ our Lord are rather referred to the beginning of the third verse concerning his Sonne c. and then all the rest followeth enclosed in a parenthesis which was made of the seede of Dauid c. euen Iesus Christ our Lord. Chrysostome thus readeth because Iesus Christ rose from the dead but the Greeke construction will not beare it Iesus Christ beeing put in the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tolet interpreteth post resurrectionem after the resurrection when as Christ by the manifold graces of the spirit declared himselfe to be the Sonne of God but then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the resurrection whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection 4. Some by the dead vnderstand such as were raised by the first resurrection from the dead works of sinne vnto newnes of life Hugo Cardin. but that had not beene so euident a signe of the diuine power 5. Wherefore by the resurrection of the dead the resurrection of Christ from the dead is signified for in Scripture the resurrection of the dead is so taken for the resurrection from the dead as 1. Cor. 15.42 Hebr. 6.2 Beza Perexius and Pareus obserueth well that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted because it was vsed before that it should not be twice repeated so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead for from the dead By this his glorious resurrection Christ manifested himselfe to be God in the flesh as Ioh. 5.26 As the Father hath life in himselfe so he hath giuen vnto the Sonne to haue life in himselfe and againe Ioh. 9.19 Destroy this Temple and in three daies I will raise it vp againe Thus Chrysostome expoundeth this place ex resurrectione per quam mortis evici◠tyrannidem by the resurrection whereby he ouercame the tyrannie of death likewise Oecumenius vnderstandeth the resurection qua ipse Dominus Iesus exurrexit whereby the Lord Iesus himselfe rose againe Quest. 20. Of these words v. 5. By whom we haue receiued grace and Apostleship 1. By whom that is as Origen Ambrose Lyranus expound per Christum Mediatorem by Christ the mediator of God and man and make this the sense that he was called of God to be an Apostle by the mediation of Christ But Chrysostome better vnderstandeth Christ here as the principall author of his calling which is indifferently sometime ascribed vnto Christ sometime vnto the holy Ghost as Act. 13.2 The holy Ghost said Separate me Barnabas and Saul And hereby S. Paul sheweth a difference betweene his calling and of others that he was immediately constituted an Apostle by Christ himselfe and not by men Beza annot 2. By grace and Apostleship 1. Theodoret vnderstandeth two distinct things by grace the gifts of the holy Ghost wherewith he was furnished and by Apostleship his vocation it selfe so also Lyranus concedens dignitatem apostolicam simul dat gratiam ad exequendum graunting vnto him the Apostolike dignitie he also giueth grace to execute it 2. Origen interpreteth grace to be the fruit of patience whereby he indured so many labours in the Gospel 3. Ambrose taketh it to be the grace of remission of sinnes common withall other faithfull so also Gorrham 4. some vnderstand gratiam conuersionis the grace of his conuersion Tolet. Pareus 5. Gryneus of the gift in fructu Evangelizandi of preaching the gospel with profit and good successe 6. But hereby better is vnderstood the grace of his Apostleship as S. Paul himselfe expoundeth Ephes. 3.8 Euen vnto me the least of all Saints is this grace giuen that I should preach anong the Gentiles c. Beza so also Chrysostome and Oecumenius vnderstand it of his Apostleship which he receiued not by his merits or worthinesse but by the grace of God as he saith 1. Cor. 15.8 I am the least of all the Apostles which am not worthie to be called an Apostle c. but by the grace of God I am that I am Gualter And though it be said grace and Apostleship yet it followeth not as Tolet obiecteth that they should be two distinct things but the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is put by way of exposition grace that is Apostleship Beza or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolatus the grace or gift of the Apostleship Faius and so it is taken pr◠Apostolatu gratis collati for his Apostleship freely bestowed or conferred Hyperius 3. In his name or for his name 1. Ambrose expoundeth it vice eius in his stead as the Apostle saith 2. Cor. 5.20 We are embassabours for Christ so also Pareus 2. Chrysostome readeth de nomine eius of his name that is that they might beleeue in his name and so Hyperius taketh it for the matter of his preaching that he should publish the benefits receiued by Christ and therefore Act. 9.15 Christ saith to Ananias He is a chosen vessel to beare my name among the Gentiles Beza Faius 3. But it rather sheweth the ende of S. Pauls preaching for his name that is pro Christi gloria to set forth the glorie and praise of Christ Gualter Lyranus yet both these last interpretations may well stand together Quest. 21. Of the persons whom the Apostle saluteth to all you that be at Rome c. There are three parts of this salutation he describeth them 1. by the place to all at Rome 2. by the cause and fountaine of their vocation and calling beloued of God 3. the end called to be Saints that they should be holy he writeth not generally to all at Rome but with a restraint he writeth fidelibus non alijs to the faithfull not to any other Gorrham and writeth vnto all the faithfull without any respect of persons siue essent ex primatibus consulibus whether they were of the chiefe men or consuls or priuate and poore men Chrysost. and he writeth not onely to those which were Romanes by nation but euen vnto the strangers at Rome also which were conuerted to the faith so that they are deceiued which thinke that this epistle was written in the Romane tongue because it is written to the Romanes there were Grecians and of other
did commit the same things themselues Theodoret. But the Apostles words beeing generall Thou art inexcusable O man whosoeuer thou art are not to be so restrained 3. Chrysostome thinketh the Romanes are here specially taxed who were the Lords of other nations and so tooke vpon them to iudge others But the Apostle hetherto in generall hath reasoned against all the Gentiles 4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers such as were Socrates Cato who erred in the same things whereof they reprooued others Hyper. But the Apostle in generall speaketh to euery man whatsoeuer 5. Yea some doe make the Apostles speach yet more particular that he should specially meane Seneca with whome he was familiar But as yet S. Paul had not beene at Rome and therefore if Seneca were knowne vnto the Apostle this their knowledge beganne after the writing of this epistle 6. Wherefore I rather thinke with Pareus that the Apostle noteth all such in generall among the Gentiles who found fault with others beeing guiltie of the same faults themselues yet so as the Iewes be not excluded though principally the Gentiles be taxed see the analysis before he speaketh of a generall iudgement whereby one iudgeth an other that is subscribeth to Gods iudgement that they which doe such things are worthie of death so Chrysostome Vniuersi mortales licet non omnes thronos iudiciales c. for all mortall men though they haue not iudiciall thrones c. yet they iudge either in word or in the secret of their conscience Ambrose thinketh that the Apostle here preuenteth an obiection that whereas he had before noted such as committed sinne themselues and fauoured it in others they might thinke to be free which condemned it in others though they did it themselues therefore the Apostle sheweth that euen such could no way escape the iudgement of God 2. Quest. Whether one offend in iudging an other wherein he is guiltie himselfe It may be thus obiected that if a man make himselfe inexcusable in iudging an other for the same crime which he knoweth by himselfe then it is not safe for such an one to iudge an other as our Sauiour reprooueth those which brought the woman taken in adulterie because they themselues also were not without sinne Ioh. 8. Ans. 1. The iudge which condemneth an other is in the same fault either occultè in foro conscientiae secretly and in the court of their conscience and then they sinne not in iudging of an other or they are publikely detected of the same sinne and then they sinne not in that they giue iust sentence vpon other but in respect of the scandall and offence giuen to others Thomas non peccat quia reprehendit sed quia inordinatè reprehendit he sinneth not because he reprehendeth him but because he doth it inordinately Gorrh. 2. so that the power of the office must be distinguished from the vice of the person such a iudge neither offendeth against the lawes which command malefactors to be punished nor against the offendor which hath deserued that punishment but he sinneth in giuing offence to others Pareus 3. our blessed Sauiour misliketh not the action that they accused the adulteresse for he himselfe admonisheth her to sinne no more but the manner that they did it in hatred delighting in the punishment of an other and in hypocrisie not looking into themselues Martyr 4. Herein Dauid offended who pronounced sentence of death against the man of whome Nathan put the case in his parable not yet perceiuing that he himselfe was the man against whom he pronounced sentence Erasm. such many were there among the heathen Diogenes accused Grammarians which diligently sought out Vlysses faults and were ignorant of their owne and Musitians which tuned their instruments beeing themselues of vntuneable manners Astronomers for that they gazed vpon the starres and saw not the things before their owne feere Orators because they were carefull to speake iust things but not to doe them the common people praised them which contemned money and yet they themselues were addicted to the desire of money ex Gryn 5. Now whereas our Sauiour saith Iudge not that ye be not iudged Matth. 7. he speaketh not there against ciuill iudgement or brotherly admonition but against hastie and precipitate iudgement and vncharitable curiositie when men pried and searched into the faults of others not with a desire to amend them but to the end tha◠their faults might be rather excused with the multitude of otehr delinquents Martyr Quest. 3. Of these words v. 2. We knowe that the iudgement of God is according to truth 1. We knowe some will haue this principally referred to the Iewes we knowe by the Scriptures Tolet. we the Apostles and spirituall men Gorrh. we knowe both by the light of nature and by the testimonie of the word Pareus But the Apostle hauing here to deale against all men in generall doth vrge this naturall principle that God seeth more sharpely then men and therefore is a most iust iudge Beza so that he saith in effect we knowe that is it is certaine Osiander 2. The iudgement of God Chrysostome referreth this to the finall iudgement at the last day that howsoeuer some may escape vnpunished in this world yet the iudgement of the next world shall be according to truth so also Osiander but euen in this world the Lord also often sheweth his vpright and iust iudgement Ambrose maketh this the connexion of the sentence that if man iudge the sinnes which he seeth in another God shall much more But these words are rather a confirmation of the former sentence that he which iudged an other and yet committed the same things could not so escape for though he were blind in his owne iudgement God would finde him out his hypocrisie could not be hid 3. According to truth where the iudgement of God is opposed to the iudgement of man in these two things first mans iudgement is partiall he often iudgeth according to the person not the qualitie of the offence Calvin and againe there are many secret things which God will bring to light but man cannot iudge them Lyran. Socrates who publikely disputed of vertue yet priuately was an idolater Cato 2 Censor of others yet was an vsuter and did prostitute his wife these men though they seemed without reproofe vnto others yet the Lord that iudgeth according to truth would finde out their sinnes Beza 4. Origen here mooueth this question if God iudge according to the truth so that the euill receiue euill things and the good good things at the hands of God how then commeth it to passe that a man who hath liued wickedly and repenteth him findeth remission of sinnes and fauour with God and an other which hath liued well and afterward falleth into euill is punished the answer is that God iudgeth here according to truth for in the one ingressa piet as impietatem depellet godlinesse entreth and expelleth vngodlinesse and in the
shal rise incorruptible but not all vnto glorie 4. Vnto these the Apostle addeth a fourth v. 10. namely peace which is the verie complement and perfection of our happines this peace is honorum omnium secura tranâ—quiâ— possessio a secure and peaceable possession of all good things and as Prosper saith as Beda here citeth him pax Christi sinem non habet the peace of Christ hath no ende the Saints shall be at peace with God they shall enioy the tranquilitie and peace of conscience to theÌ„selues and peace they shall haue without from all enemies whatsoeuer which shall be subdued vnto them 5. But it will be obiected that glorie and honour are peculiar and essentiall vnto God which he will not giue to any other Isay. 42.8 And thine is the glorie Matth. 6.13 Answer That essentiall and infinite honour and glorie which is in God is not communicated vnto any other but yet there are certaine influences and bright beames of that glorie which in Christ are imparted to his members as S. Peter saith that by these precious promises which are made vnto vs in Christ we are made partakers of the diuine nature 2. Pet. 1.4 Quest. 16. How it standeth with Gods iustice to punish eternally sinne temporally committed Obiect As God giueth eternall life vnto his faithfull seruants so he punisheth the wicked and impenitent with euerlasting damnation but sinne is a temporall transgression and for one to be punished eternally for a momentanie delight may seeme to exceede the rule of iustice Answ. Three wayes doth it appeare to be most iust that God should punish eternally sinne but temporally committed both in respect of the minde and intention of the sinner of the matter wherein he sinneth and of the person against whom he is an offender 1. First though the act of sinne be but temporall yet the mind of the sinner is infinite if he could euer liue he would euer sinne and therefore as Gregorie saith quia mens in hac vita nunquam voluit carere peccato iustum est vt nunquam careat supplicio c. because the mind in this life would neuer be without sinne it is iust that it should neuer be without punishment 2. If the matter and subiect of sinne be considered it is of and in the soule like as then the wounding of the bodie bringeth the death of the bodie after the which there is no returning into this life againe so sinne beeing the death of the soule it followeth that it should be perpetuall and for euer Hugo like as then Magistrates doe punish some offences as murther theft with death which doth vtterly exclude them from the societie of the liuing and cut them off for euer so is it iust with God to punish the sinnes committed against him with euerlasting paine Perer. 3. Sinne because it is a transgression of the lawe of God is so much the more hainous as he that smiteth the Prince doth more grieuously offend then he which striketh a priuate person so that sinne is of an infinite nature because of the infinite dignitie of the diuine maiestie against whom it is committed and therefore it deserueth an infinite punishment which because it cannot be infinite secundum intensionem in the intention and greatnesse of it it remaineth that it should be infinite secundum à urationem in respect of the continuance and enduring thereof Perer. 4. Further the equitie of Gods iudgement in punishing the temporall act of sinne eternally Hugo doth thus very well illustrate by these comparisons Like as when mariage is contracted per verba de praesenti by words vttered in the present tense though the contract be sone done yet the mariage remaineth all the life long so when the soule and sinne are contracted together it is no maruell if this contract holding during the life of the soule deserue euerlasting punishment And like as where the fuell and matter of the fire continueth the flame burneth still so sinne leauing a blot in the soule beeing the matter of hell fire is eternally punished because there is still matter for that euerlasting fire to worke vpon Thus then it is euident how the Lord euen in punishing sinne eternally doth reward men according to their workes for though the action of sinne be temporall voluntas tamen peâ—candi qua per poenitentiam non mutatur est perpetua yet the will to sinne which is not changed by repentance is perpetuall Gorrhan 17. Quest. How eternall life is to be sought v. 7. To them which in well doing seeke glorie honour c. In seeking of God who is eternall life three things must be considered locus tempus modus the place the time the manner 1. The place must be mundus quietus securus cleane quiet secure then first God is not to be sought vpon the bed of idlenes or carnall delight and therefore it is said Cantic 3. 1. In my bed I sought him but found him not that is no cleane place to seeke God in But yet the bed vndefiled is honourable Heb. 13.4 and the faithfull doe seeke God euen in their beds as Dauid saith Psal. 6.6 That he watered his couch with his teares Neither is God to be sought in the courts and streetes and tumultuous assemblies as Cantic 3.2 I sought him in the streetes but found him not and Hos. 5.6 They shall goe with their bullocks and sâ—eepe to seeke the Lord but shall not finde him such are no quiet places but God must be praied vnto in secret and sought in the quiet hauen of the conscience Neither is God to be sought in pompa where there is ostentation of pompe and vanitie as Christs parents found him not among their kinted but in the Temple disputing with the Doctors God is to be sought not in pompous shewes but in the assemblies of the Saints 2. Concerning the time God must be sought dum dies est dum prope est dum nobis predest while it is day while he is neare and at hand and when it may auaile vs. 1. First God is not to be sought in the night Cantic 3.1 I sought him in my bed by night c. but found him not so the Apostle saith The night is past the day is come let vs cast away the works of darknes God then is to be sought not in the time of ignorance and darknes but in the time of light and knowledge 2. The Lord must be sought when he may be found and is at hand Isa. 55.6 Seeke ye the Lord while he may be found call vpon him while he is neare while the Lord offereth grace vnto vs and standeth knocking at the doore of our hearts we must open vnto him 3. And in this life must we seeke God while mercie is shewed while the bridegroome crieth in the streetes Matth. 25.6 but when the doores are shut and this life is ended it is then too late to seeke for mercie 3. Touching the manner God must be sought in the heart in
Gorrhan is here somewhat curious it is called the day propter occultarum manifestationem for the manifesting of things secret and the night propter improvisionem for the suddennes of his comming as Matth. 25.6 At midnight there was a crie made it is called the euen Matth. 20.8 propter terminum temporis for the ending of time and the morning propter initium aeternitatis for the beginning of eternitie Zeph. 3.5 In the morning doth he bring his iudgement But here day is vnderstood generally for time as it is taken in other places of Scripture Faius 2. Shall iudge In this world the Lord sheweth sometime speciall iudgements as he did vpon the old world vpon Sodom and Gomorrha but this shall be a day of generall iudgement Faius and he shall iudge the secrets of men non daemonum not of deuills they haue their iudgement alreadie Gorrhan 3. According to my Gospel S. Paul calleth it his Gospel in respect of his ministerie it was the Gospel of Christ tanquaÌ„ authoris as the author and Apostoli vt praediratoris the Apostles as the preacher Lyr. my gospel quod annuntio which I preach Haym so Ioh. 17.20 our Sauiour calleth his word their word that is the Apostles because they were preachers of it 4. According 1. which some vnderstand of the manner of iudgement that Christ shall giue sentence according to the doctrine of the Gospel as he that beleeueth in the Sonne of God hath eternall life he that beleeueth not is damned Pareus Gryneus referreth it to thâ—t doctrine of the Apostle Gal. 5.20 They that doe such things c. as idolatrie witchcraft and the like shall not inherit the kingdome of God so he shall iudge beleeuers both according to the Gospel of faith and the wicked according to their works Pareus dub 15. 2. some giue this sense according to my Gospel because the day of iudgement calleth men to repentance and so belongeth to the Gospel Mart. 3. but it is better applied to the certentie of the day of iudgement that it shall certenly come as Paul had preached and that the world shall be iudged by Iesus Christ for this is portio Evangelij a portion of the Gospel to beleeue that the world shall be iudged by Iesus Christ Calvin see more afterward of other things belonging to the day of iudgement among the places of doctrine 37. Quest. Whence the Iewes were so called v. 17. Behold thou art called a Iew. 1. Iustinus imagineth that the Iewes were so called vpon this occasion he thus writeth that there was one Israel a certaine king that had two sonnes to whome he distributed ten kingdomes who after that diuision were all called Iewes by the name of one Iudas who died presently after that diuision was made lib. 36. 2. Cornelius Tacitus writeth that the Iewes came out of Creta where was the hill Ida or Idaeus as Viâ—g l. 3. mons Idaeus ibi there is the mountaine Idaeus whence he thinketh they were called Idaei and by some corruption of speach Iudaei Tacit. lib. 5. histor But the falsitie of both these fabulous reports euidently appeareth out of the Scriptures for they were thus named of Iudas one of the twelue Patriarks 3. Some Christian writers were of opinion that they were so called of Iudas Macchabeus Thomas maketh mention of this opinion but nameth not the author Catharinius ascribeth it to Iosephus but indeede Ambrose if he be the author of the commentarie vpon this epistle so affirmeth thir conceit is euidently controlled by the Scriptures for mention is made of the Iewes in the storie of Esther in diuers places and Nehemiah 4. which were long before the times of Iudas Macchabeus 4. But the originall of the name indeede was this first this people now called Iewes were called Hebrewes of Heber in whose time the languages were confounded and the Hebrew speach was continued in his familie after this they were called Israelites of Israel their father whose name was before called Iaakob Gen. 32. And after Salomons time the tribes were diuided into two kingdomes tenne were vnder Ieroboam and two with 〈◊〉 halfe vnder Rehoboam the tenne tribes went into captiuitie and neuer returned againe after that diuision all they which were vnder the kingdome of Rehoboam and his successors were called Iewes these also went into captiuitie into Babylon but after 70. yeares they returned after which returne not onely they which were of the tribe of Iudah but all other of that nation which returned with them were called Iewes because it was the more noble tribe and that part of Palestina which they inhabited did belong vnto Iudahs lot Iosephus thinketh that this name was giuen vnto them and to that region quando à Babylonia sunt reversi when they returned from Babylon lib. 11. antiquit c. 5. But indeede they were so called before but not so generally as afterward Thus they had three names they were called Hebrewes that is transeuntes passers propter susceptionem praeceptorum terrenorum for the receiuing of terrene precepts Israelites that is seeing God propter contâ—â—plationem coelestium for the contemplation of heauenly things and Iudaei that is confessing propter confessionem divinae laudis for the confession of the diuine praise Gorrhan 5. It was the opinion of some that the Iewes were the same people who were called Solymi whome Homer mentioneth in his verses of whome the citie Hierusalem should be so called Tacit. lib. 5. historiar and Iosephus citeth the ancient Poet Cherillus who saith that these Iewes called Solymi did serue Xerxes in his warres against Greece lib. 1. contr Apion Contra. But these are meere coniectures for these Solymi as Strabo writeth lib. 1. inhabited about the mountaine Taurus who were in times past called Mylies Herodotus lib. 1. thinketh they were a people of Asia called the Lysians Plinie lib. 5. c. 27. doth number them among other people in Asia that were long agoe extinguished whose countrey was â—ext vnto Isauria Pamphilia Lycania Pererius 6. Now whereas the name of a Iew was then a noble name as now is the name Christian let it be obserued that S. Paul saith not thou art a Iew but rather thou art called a Iew they were so in name rather then true Iewes in deede Chrysost. 38. Quest. Of the priuiledges of the Iewes here recited by the Apostle The Apostle reckoneth vp seuen seuerall priuiledges of the Iewes 1. their name and profession to be called Iewes 2. they tested in the Law placing all perfection therein and admitting of no other doctrine wherein they were deceiued for so long as they were bearers onely of the law and not doers they were vnder the curse 3. they gloried in God not truly as they doe which doe ascribe the glorie and praise of their saluation to God in Christ but their boasting was vain-glorious such as was that of the Pharisie Luk. 18. I thanke thee God c. 4. They knew the will of God reuealed in the law but they were so much
with Christ Phil. 1.23 and of the remission of his sinnes saying I was receiued to mercie 1. Tim. 1.13 2. That the righteous may at other times fall into other sinnes is not the point in question but whether they may faile in their best workes neither is it to the matter whether the goodnes of their worke be from God or themselues for no not from God haue they receuied any perfection of goodnes in this life 3. And in that he confesseth many negligences to be intermingled in the good works of the faithfull he graunteth as much as we desire that the faithful are defectiue euen in their good works 6. Controv. Whether men ought to doe well for hope of recompence or reward v. 7. Which by continuance in well doing seeke glorie It is not to be doubted but that the faithfull may encourage themselues in their well doing by looking vnto the reward set before them as it is said of Moses Heb. 11.26 He had respect to the recompence of reward and S. Paul saith I follow hard toward the marke for the price of the high calling of God in Christ Phil. 3.14 and the same Apostle thus stirreth vp seruants to doe their duties to their masters Knowing that of the Lord ye shall receiue the reward of inheritance Coloss. 3.29 But here two things are to be considered first that men doe not onely or chiefly looke toward the reward but the principall ende of their well doing which they must propound vnto themselues must be the glorie of God secondly they must haue an eye vnto the reward not as wages deserued but as a gift of fauour Thus to expect a reward as a due and deserued recompence is mercenarie which seemeth to be the opinion of the Tridentine Synod sess 6. c. 11. and can 31. and of Bellarm. lib. 5. de iustificat c. 8. and of the Rhemists annot Heb. 11. 26. though Pererius would distinguish here betweene amor mercedis amor mercenarius the loue of the reward and a mercenarie loue But if they propound vnto themselues the reward as merited and deserued by their works it is a mercenarie loue and so derogatorie to the glorie of God who crowneth our good workes in mercie in himselfe not of merit in them Chrysostome here saith oportebat omnia propter Christum facere non propter mercedim we ought to doe all things for Christs sake not for the reward serm 5. See more of this question Synops. Centur. 4. err 66. 7. Controv. Against iustification by works vpon these words v. 13. Not the hearers of the law but the doers shall be iustified This place because it seemeth in shew to be contrarie to these places Gal. 2.16 That a man is not iustified by the workes of the law and Gal. 3.11 No man is iustified by the law diuers expositions are framed of these words which are much vrged by the Romanists to prooue their iustification by workes 1. Ambrose thus interpreteth these words the doers of the law shall be iustified that is they which beleeue in Christ whome the law of Moses promised and in whome it commanded them to beleeue for nemo facit legem nisi qui credit legi no man doth the law but he which beleeueth the law and therefore our Sauiour saith Ioh. 5. If ye had beleeued Moses you would haue beleeued me for he wrote of me But against this exposition it may be thus excepted 1. the Scripture so vseth not to speake to doe the law that is to beleeue in Christ for by this meanes the law of faith and beleefe and the law of works should be confounded whereas the one is opposite to the other 2. the Apostle is not yet entred into the disputation of saith 3. and he speaketh generally of keeping the whole law not of that part onely which prophesied of Christ. 2. Tolet here maketh mention of an other exposition of some of their Catholikes that the Apostle here meaneth a certaine morall or ciuill iustice in keeping of the law which may be found in an vnbeleeuer But he reiecteth this by the Apostles words righteous before God which sheweth that he speaketh of true and perfect iustice in the sight of God 3. Now whereas iustification and to iustifie may be taken three waies either when a man before vniust is made iust or when he is made more iust or declared to be iust as it is said Wisdome is iustified of her children that is declared to be iust Augustine taketh it here in the first sense and he maketh this to be the meaning not that men are made iust by keeping of the law but first beeing iustified by God then they are enabled and made fit to keepe the law as he maketh it to be like vnto this speach homines creaâ—tur men are created not that they were first men and then created but they are created to be men so for the doers of the law to be iustified what is it els but they that are iust by faith are iustified and made able to keepe the law to this purpose Augustine whome Anselms and Thomas followeth But this exposition seemeth not to be agreeable vnto the scope of the Apostle who goeth not about to prooue that men must first be iust before they can keepe the law but that they are approoued before God in doing according to the law in not professing but practising it 4. In the second sense the Rhemists in their annotation here doe take it for the encrease of iustice which they call the second iustification the first iustification is by faith without works the second is by workes But Pererius râ—iâ—cteth this glosse as beeing not consonant vnto the scope of the Apostle here for he speaketh not of the encrease of iustification but simply of iustification But beside this is a new deuise of the first and second iustification the Scripture acknowledgeth but one iustification Rom. 8.30 Whome he iustifieth he glorifieth after iustification followeth glorification that iustification then which glorification followeth is one whole and sufficient iustification there commeth none other betweene 5. Some take iustifying in the third sense for declaring to be iust as the word is sometime taken as Prov. 17.15 He that iustifieth the wicked and condemneth the iust euen they both are an abomination to the Lord to iustifie the wicked here is to declare him to be iust so the doers of the law shall be iustified that is declared and pronounced iust in the day of the Lord in the presence of God and all his holy Angels thus Perer. numb 52. Tollet annot 13. so also Bellarmine in divino iudicio iusti iudicabuntur they shall be adiudged to be iust in the diuine iudgement lib. 2. de iustificat c. 15. Contra. 1. Let it be obserued here that the Romanists approoue that interpretation of this word which is vrged by Protestants where S. Iames saith c. 2. that Abraham was iustified through workes that is declared to be iust 2. but yet this
men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominū on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
reasons may be yeelded 1. by that part of being the instrument of generation was signified the propagation of originall sinne that like as the circumcised parents did yet beget children with their vncircumcised part so the regenerate parents had children which had neede to be regenerate 2. it was a signe of Gods couenant both to them and their posteritie as the Lord promised to be their God and the God of their seed 3. Christ was thereby signified that he should come of the seede of Abraham 2. And though this seemed in it selfe a meane and base signe yet because it was instituted by God it is not to be basely esteemed of as prophane Celsus and Iulian scoffed because our first parents were forbidden to eat an apple so the Iewes and Gentiles derided the crosse of Christ as a weake meanes vnto saluation like as Naaman despised the Prophets counsell to be washed 7. times in Iordan but these considered not how that in all these things not so much the externall precept is to be respected as the institution of God 3. Now why circumcision was limited vnto the eight day Chrysostome rendreth these two reasons because the infant in his tender age facilius doloris circumcisionem sufferre possit can more easily beare the greife of circumcision and beside hereby he saith was signified nihil animae conducere that circumcision was not available any thing at all for the soule P. Martyr maketh this the reason thereof 7. dayes he would haue to signifie this present world and the 8. day the resurrection when all corruption of the flesh shall be laid aside which was signified by circumcision But of these three reasons the first is most probable other reasons there are which are more fully handled and discussed Hexapl. in Gen. c. 17. whether I referre the studious Reader Quest. 20. Certaine doubts remooued and obiections answeared concerning circumcision 1. It is doubted how circumcision was a peculiar marke of distinction for the Hebrewes seeing that other nations vsed circumcision as the Arabians Phenicians Aegyptians and at this day the Turkes to this it may be answeared that some nations among the Gentiles retained circumcision by an apish imitation of the Hebrewes but they did abuse it superstitiously and did not keepe the rite of institution as the Lord had appointed it 1. they did abuse it to superstition for they imagined that by the blood of the infant the euill spirits were chased away as Ambrose observeth lib. 2. de Abraham And the superstitious Iewes haue the like conceit at this day when the child is circumcised they hold vnder a vessel of earth into the which they cast the foreskinne that is cut off thinking thereby that the deuill hauing his foode because dust was appointed to be the serpents meate will depart from the child 2. The Egyptians vsed to circumcise the females among them as well as the males 3. the Hebrewes circumcised at 8. dayes old but the Egyptians at 14. yeares as doe the Turkes also 2. It is further obiected that circumcision was an imperfect signe because it was appointed onely for the males the females were not circumcised Answ. Yet the priuiledge and benefit of circumcision was extended also vnto the females which were counted with the men the vnmarried with their fathers the married with their husbandes 3. But further thus some obiect if the foreskinne be not according to nature why is it suffred to growe Answ. As though for the furthering of the spirituall man it be not lawfull to tame the flesh as is seene in fasting abstinence and other bodily exercises which serue for the strengthening of the inward man and so it is fit that in circumcision that part of the bodie should be vsed and employed for the seruice of the spirituall man Peter Mart. 4. Obiect By this hard ceremonie and rite of circumcision many were terrified from taking vpon them the profession of the Hebrewes beside it was dangerous for children and by this cutting off the foreskinne they were in perill of their liues Answ. 1. Circumcision was nothing so terrible as the sufferings of the holy Martyrs the shedding of their blood for the testimonie of Iesus was no hinderance or discouragement vnto men to become Christians but many were prouoked rather by their patience to embrace the Christian faith 2. It was fit that as infants were subiect to sinne so they should receiue the sacrament which was a remedie against it as Ambrose well saith vt omnis aetas est obnoxia peccato ita idonea est sacramento as euerie age is subiect to sinne so is it meere for the Sacrament And by this hard entrance into their profession they were admonished patiently to endure much for faith and not easily to giue it ouer God also by his prouidence so brought it to passe that verie fewe infants died of their circumcision Quest. 21. How Abraham is said to be the father of them which beleeue ver 11.12 1. The Apostle here affirmeth two things of Abraham that he was counted righteous by faith beeing yet vncircumcised and that he receiued afterward circumcision as a seale of the righteousnesse of faith and so accordingly he is said to be the father of all that beleeue both the vncircumcised because he was vncircumcised when he first beleeued and of the circumcised because he also receiued circumcision as a seale of his righteousnesse which was by faith 2. Now he is said to be the father of them which beleeue not effectiue as effecting in them faith and beleefe for so God onely is the father of beleeuers working in them faith and euery good gift by his spirit but he is their father onely analogice by a certaine analogie that as fathers doe transmit ouer their inheritance vnto their posteritie so Abraham should leaue one example of beleeuing for them to followe Pareus 3. And though many of the fathers also were beleeuers before Abraham yet none of them are said to be father of the faithfull as Abraham was because to none of them was made the like promise concerning their posteritie as to Abraham Tolet. 4. Now in that Abraham is said to be the father of them which beleeue thereupon the Apostle inferreth that they which are the children of faithfull Abraham must also be iustified by the same faith for the fathers doe leaue vnto their children their priuiledges and inheritance like as then Abraham left vnto his caranll seede his temporall inheritance namely the possession of the land of Canaan so vnto his spirituall children he bequeathed the spirituall inheritance of iustification by faith Quest. 22. How Abraham is said to be the father of circumcision ver 12. 1. Lyranus vnderstandeth the spirituall circumcision of the heart but by the words following not vnto them only which are of the circumcision but vnto them also that walk in the steppes c. it is euident that he speaketh here of the outward circumcision which is not sufficient vnlesse it be accompanied with the
but onely of those which are criminall such as S. Iohn speaketh of c. 5. there is a sinne vnto death I say not that thou shouldest pray for it c. for the Apostle speaketh there of sinne against the holy Ghost which shall neuer be forgiuen for the which it is in vaine to pray If the Apostle there should meane all criminall sinnes then it would follow that we should not pray for the conuersion of heretikes adulterers murtherers and such like We confesse that there are some mortall sinnes some veniall but not in their nature to the faithfull and penitent all sinnes are veniall to the vnbeleeuers and impenitent sinnes are morttall it is the mercie of the forgiuer not the qualitie of the sinne that maketh it veniall yet this taketh not away the difference of sinnes as though they were equall for small sinnes are more easily pardoned and great sinnes where they are forgiuen are more hardly pardoned where they be not they are more or lesse punished according to the greatnes of the sinne see further of this point Synops. Centur. 4. er 6. Controv. 18. That euerlasting life cannot be merited by good workes Arg. 1. v. 23. But the gift of God is eternall life The Apostle in chaunging and inuerting the order of his speach whereas he had said the stipend of sinne is death faith not the stipend of righteousnes is eternall life but the gift of God c. euidently sheweth that euerlasting life is not due as a reward merited by our workes but as a gift of grace through Christ Iesus Thus Chrysostome expoundeth this place he saith not merces benefactorum vestrorum vna aeterna sed donum Dei life eternall is the reward of good workes but it is the gift of God Theodoret non dixit eam esse mercedem sed gratiam c. he saith not eternall life is a reward but grace or fauour Nam licet quis summam absolutam iustitiam praestiterit for although one could performe a perfect iustice yet temporall things are not correspondent to eternall Theophylact non quasi retributionem laborum dat eam Deus sed ex gratia per Christum qui hac omnia nobis promeruerit God giueth not eternal life as a recompence of our labour but by grace through Christ who hath merited all these things for vs. Answ. Our aduersaries-doe all here concur in this answer that euerlasting life is therfore called a grace quia bis meritis redditur quae gratia contulit because it is rendred for and vnto those workes which were wrought in vs by grace so Pererius eternall life though it be due vnto good workes yet it is giuen freely nam merita illa principaliter à Dei gratia profecta sunt for these merites to which it is due doe principally proceed from the grace of God c. Pere disput 7. numer 42. so also Tolet in his annotat and the Rhemistes vpon this place also Stapleton hath the same answer which they all would seeme to take from Augustine who saith the Apostle might haue said the stipend of our iustice is eternall life but he called it the grace of God that we should vnderstand ipsa bona opera quibus vita eterna redditur ad Dei gratiam pertinere that good workes themselues to the which eternall life is giuen doe belong vnto the grace of God August de grat liber 8.9 Contra. 1. Whereas Augustine saith recte potuisse dicere the Apostle might haue well said otherwise it is enough for vs that the Apostle did not in this place say otherwise and as Pet. Martyr saith by this meanes most euident places of Scripture might be auoided if we may say aliter potuisset dici it might otherwise thus or thus haue beene said 2. but for the thing it selfe Augustine is so farre from approouing the merite of workes to eternall life that he maketh the good workes themselues to belong vnto grace as he saith else where pro hac gratiam qua ex fide viuimus accepturi sumus aliam gratiam in qua sine fine in calis vinimus for this grace wherein we liue by faith we shall receiue an other grace and fauour wherein we shall liue without end in heauen in Psal. 14.4 3. for how can God be a debter to vs to bestow a second grace because he conferred an other grace before we are endebted to God for the former grace he is not a debter to vs to bestow a second grace as Bearnerd well saith merita omnia Dei dona sunt ita homo magis propter ipsa Deo debiter est quam Deus homini our merits are Gods gifts and so for them man is more debted to God then God to man de annunt Mar. serm 1. Argum. 2. Where the crowne is of mercie it is not of merite but the crowne of euerlasting life is in mercie Psal. 103.4 which crowneth thee with mercie and compassions Answ. Pererius hath here two answers 1. that either by mercie we may vnderstand Gods protection in this life whereby he compssaeth his children as with a crowne 2. or if we take it for the crowne of euerlasting life it is called a mercie because the merites for the which it is rendred promanant principaliter ex gratia per misericordiam data doe principally flow forth from grace giuen them in mercie Pere disput 9. Contra. 1. If Gods protection in this life be of mercie without our desert then much more euerlasting saluation is of mercie which is lesse merited 2. the other is a meere cauill for what graces soeuer any haue receiued in this life how perfect soeuer they be here they shall haue need of mercie in the day of iudgement as the Apostle saith 2. Tim. 1.18 the Lord graunt that he may finde mercie with the Lord at that day c. beside the mercies receiued in this life he wisheth he may also finde mercie then so Augustine collecteth vpon these words Iam. 2.13 there shall be iudgement mercilesse to him that sheweth no mercie that they which haue liued well shall haue iudgement cum misericordia with mercie they which haue liued euill shall haue iudgement without mercie where then there is need of mercie there is no standing vpon merite Argum. 3. That which is of grace cannot be also of works as the Apostle reasoneth Rom. 11.6 if it be of grace it is no more of workes or else grace were no more grace c. but eternall life is of grace Ergo not of workes Answer 1. The Apostle may either here speake of the naturall workes of men and so such workes do destroie grace not of the workes of grace which are indeed meritorious of eternall life 2. the Apostle speaketh of election which is of grace non propter hominum opera prvoisa not vpon the foresight of mans workes Thus Pererius disput 8. numer 48. Contra. 1. The Apostle excludeth euen the workes of grace for the question is of good workes not of
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
vnto that ende which the Lord will himselfe and so Hugo well saith that God invisibili operatione malas voluntates ad suum arbitrium temperat ordinat c. by his invisible operation doth temper and order euen wicked wills according to his owne mind c. yet God giueth vnto euill and perverse wills non corruptionem sed ordinem not corruption but order c. and he sheweth it by this similitude like as when one is cast downe headlong and is readie to fall if one make a way seeing he must needes fall that he tumble downe one way rather then an other he in some sort may be said to incline and make a way for him to fall and yet causeth or procureth not but onely disposeth his fall And thus God may be said to harden â—â—erly Outwardly also God hardeneth by his workes as either his mercies shewed vpon others as the Egyptians hated Gods people because the Lord blessed them and in this sense it is said that God turned their heart to hate his people Psal. 105.25 that is by creation of those benefits which he bestowed vpon them or by his iudgements inflicted vpon the wicked themselues as Pharaohs heart was the more hardened by the plagues which were sent of this kind also it is that the wicked are many times hardened by the ministerie and preaching of the word which is sent to conuert them but they peruert it to their destruction so it is said vnto the Prophet Isay 6.9 Goe c. and shut the eyes of 〈◊〉 people make their heart fatt the Prophet is said to harden their heart because it was hardened by occasion of his preaching Secondly God hardeneth by his instruments as when he deliuereth vp men vnto Sathan to be seduced by him and giueth them ouer into his power as God is said to haue stirred vp Dauid to number the people 2. Sam. 24.1 which was indeede the worke of Sathan 1. Chron. 21.1 so God bid the lying spirit to goe and deceiue Baals Prophets 1. Kin. 22.21 and the Apostle saith of the wicked that the God of this world hath blinded their minds 2. Cor. 4.4 Thirdly the wicked doe harden their owne hearts when God giueth them ouer vnto their owne wicked and corrupt desires as the Apostle speaketh of the heathen that God gâ—â—e them vp to their owne hearts lusts Rom. 1.24 And thus Pharaoh is said to haue hardened his owne heart And thus as hath beene shewed God is said to harden the heart But it will thus be obiected on the contrarie 1. Obiect To tempt man is all one as to harden him but God tempteth none Iam. 1.13 therefore neither doth he harden them Answ. God tempteth not with any such temptation as proceedeth from a corrupt begâ—â—ing such as are the tentations which are caused by mans own concupiscence for as God not tempted he hath no corrupt affections to be tempted so neither doth he tempt by inciting or stirring men vp to euill neither doth he in this manner harden but as God may tempt externally for the triall of mens faith and obedience as he tempted Abraham and so he tempted Israel in the desert so the Lord by externall meanes and in such manner as he haue said hardeneth in his iustice without any iniustice at all Martyr 2. Obiect If God hardened Pharaohs heart why then did he send Moses so often vnto him to bid him let his people goe God should seeme herein to be contrarie to himselfe in making shewe of one thing and yet intending an other Answ. Pet. Martyr here vseth this distinction Gods will is to be considered two waies there is voluntas signi vel antecedens the will of the signe or the wil going before and there is voluntas consequens seu beneplaciti the will following or of Gods good pleasure As when Ionas was sent to preach to the Niniuites that they should within 40. dayes be destroyed that was the will of the signe or the reuealed will of God but yet the Lord vpon their repentance purposed to spare them that was the secret wil and good pleasure of God yet were not these wills the one contrarie to the other but the one wrought for the other as Ionas preaching brought them to repentance that Gods pleasure might be fulfilled in spring of the citie so Moses was sent to Pharaoh to make him without excuse that Gods iustice might be manifest in giuing him ouer to the hardnes of heart 3. Obiect Hardnes of heart is of God hardnes of heart is sinne therefore is would hence followe that sinne is of God Ans. Hardnes of heart is not of God simply or as it is sinne but accidentally onely 〈◊〉 it is the punishment of sinne hardnesse of heart is then ascribed vnto God as the Iudge to Sathan as the tormentor and executioner to the wicked themselues as to the partie guiltie Pareus dub 16. 4. God is not angrie with his owne worke but he is angrie with men for their hardnes of heart therefore it is no way Gods worke Answ. Hardnes of heart as it is sinne or the cause of sinne it is not of God but the Lord is offended with it but as it is a punishment of sinne so is it of God and the Lord is pleased that the obstinacie of the wicked should be punished Gryneus Quest. 19. Of the obiection propounded v. 19. Thou wilt say why doth he yet complaine c. 1. This is the third obiection the first was of inconstancie which might seeme to be imputed vnto God in reiecting the Iewes which was answeared before v. 6. the second of iniustice in casting off some and choosing others before they had done any good or euill 5.14 now the third is of crueltie which might be furmised in God iâ— beeing an 〈◊〉 those that are hardened which notwithstanding is according to his owne will this phâ—â—â—ion the Apostle now beginneth to answear 2. Why doth he yet complaine or is angrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth both the latine readeth queritur complaineth by the mistaking of which word some taking it for â—â—ritur with a dipthong which signifieth to be sought or enquired some haue here 〈◊〉 threefold sense as first it may be taken impersonally why is it enquired whence it 〈◊〉 one is good an other euill or passively wherefore is it sought for or why should any seeke to be good seeing all is as God will or actiuely why doth God complaine of sinners seeing all is according to his will so Gorrhan and the ordin gloss but the last onely is the right meaning the other two senses doe arise by the mistaking of the word 3. God complaineth in many places in the Scriptures of the wickednesse of men as Isa 1.26 How is the faithfull citie become an harlot so our Sauiour taketh vp this complaint ouer Ierusalem how often would I haue gathered together c. Matth. 23. now the obiection is why God should thus complaine seeing herein his will
Apostle expresseth the Hebrew word sorer by these two rebellious and gainesaying so also Beza But Iunius parall 19. thinketh rather that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compendiously in one word expresse the Prophets meaning which is set forth in many words in that place Isa. 65.3 a rebellious people which walketh a way that is not good after their owne imaginations a people that prouoke me euer to my face c. all this the Apostle comprehendeth in these two words rebellious and gainsaying 2. By all the day 1. Origen vnderstandeth litterally the day wherein Christ did hang vpon the crosse c. and so a part is taken for the whole gloss ordinar but then it should not haue beene said all the day 2. Haymo interpreteth it to be the whole time Dominicae predicationis of the Lords preaching vnto his passion 3. But Oecumenius better taketh it for all that time which went before since they came out of Egypt so also Gryneus with M. Calvin and others vnderstand all that time since the Lord begunne to take speciall care of this people and thus the Prophets vse to speake as Ierem. 7.13 I rose vp earely to speake vnto you c. but ye would not heare toto tempore legis Mosaicae all the time of the law of Moses Lyran. 3. I stretched out my hands 1. not vpon the crosse as Origen and Ambrose for Christ said before he suffered that he would haue gathered them together as the henne her chicâ—â—us but they would not Martyr 2. neither is thereby onely signified the miracles which Christ shewed and the benefits bestowed vpon them as Haymo and as Gorrhan by the extending the left hand signifieth their protecting from euill and by the right hand the collaâ—â—â— of benefits 3. But hereby we vnderstand generally all those meanes which the Lord vsed not onely by his benefits but by his threatnings promises preaching of his word whereby he would haue called them to repentance Pareus 4. Yet they were still a rebellious and gainsaying people rebellious in heart and gainsaying in their mouth contrarie to those two speciall works of grace before spoken of the 〈◊〉 of the heart and the confession of the mouth Pellican so here three sinnes are set 〈◊〉 in the people their ingratitude that regarded not Gods mercie in calling them 〈◊〉 incredulitie in their rebellion obstinacie in gainsaying three vertues also are described 〈◊〉 seruants of God the Prophets their patience in suffering signified by the stretching out of their hands their perseverance all the day the cause for the which they suffered against a rebellious and gainsaying people 4. Places of Doctrine 1. Doct. A good intention maketh not a good action v. 1. They haue the zeale of God but not according to knowledge Hence it is euident that make a good action it is not sufficient to haue a kind of zeale and good intention for them beleeue had beene excused for putting Christ to death which they did of a blind zeale 〈◊〉 here the Apostle confesseth that they had zeale but it was not according to knowledge â—â— therefore it was a false and erroneous zeale such as they were ruled with that should â—â—â—ke they did God seruice in killing his seruants Ioh. 16.2 Doct. 2. Of the kinds of prayer v. 1. My hearts desire There is oratio mentalis vocalis a mentall and vocali prayer the one onely in the mind the other vttered by the voice of the first our Sauiour speaketh Matth. 6.6 When thou prayest enter into thy chamber of the other v. 9. after this manner pray yee And Saint Paul sheweth them both in this place that his hearts desire was c. he prayeth both with his heart and voice and the praier of the heart is the more principall Doct. 3. How to discerne true loue and freindship v. 2. That they may be saued c. Herein Saint Pauls true affection appeared toward his countrie men the Iewes in wishing their saluation whatsoeuer one freind wisheth vnto an other beside this it is nothing hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace this was Abrahams commendation that he had a case to instruct his familie children and seruants in the waies of God Gen. 18.18 Doct. 4. Of the consent betweene the law and the Gospel v. 4. Christ is the end of the law So then herein both the law and the Gospel agree that both of them doe ayme at Christ the law looketh vnto him as the end and the Gospel also requireth obedience to the law but Christ is couertly insinuated in the law but openly shewed in the Gospel the law leadeth indirectly vnto faith and the Gospel as it were indirectly pointeth at the law requyring the obedience thereof not as a cause but as a â—â—â—ie testimonie and consequent of iustification and so that is fulfilled which S. Paul saith Rom. 3.31 doe we then make the law of none effect through faith God forbid yea we est 〈◊〉 the law Doct. 5. Of the difference betweene the law and the Gospel v. 5. He that doth these things shall liue thereby c. Hence may be gathered there differences betweene the law and the Gospel 1. the law commandeth things impossible and not in mans power as in euery point to keepe and fulfill the law the Gospel onely requireth faith and beleefe 2. the law worketh terrour and perplexitie of conscience breeding doubts and questions in the mind who shall ascend to heauen to bring vs thâ—â—â—er who shall descend to hell to keepe vs from thence But the Gospel bringeth comfort and peace of conscience and assurance of saluation 3. the righteousnesse of the law is grounded vpon the law of Moses but the iustice of faith vpon the Gospel this is the word of faith v. 8. Doct. 6. Of the diuerse kinds of calling and sending to preach v. 18. How shall they preach vnlesse they be sent c. Though the Apostle doe here especially speake of the extraordinarie calling such as was this of the Apostles yet it is true of the ordinarie calling of preachers that none must take vpon them to preach vnlesse they be sent of God which is either immediately as the Prophets were so called of God in the old Testament or mediately by the authoritie of the Church or by them to whom it is committed which kind of mediate calling is not in euery Church the same in respect of some circumstances which are left to the libertie of the Church Pareus but yet the same end must be propounded which is the edifying of the Church and none ought to be sent which are not meete for such are not sent of God but runne vncalled and vnsent and as intruders But no man as the Apostle saith ought to take this honour vpon him but he that is called of God Hebr. 5.4 Here I cannot omit that obseruation of Faius who thinketh the sending of Ionas to haue beene ordinarie from the companie of the Prophets
Noah is said to be warned of God Heb. 11.7 2. The Apostle doth not repeate the whole answer of the Lord vnto Elias in that place but so much onely as was pertinent to his purpose Elias made three complaints 1. of the cruell outrage of the idolaters in breaking downe the altars and killing the Lords Prophets 2. of the small number of true worshippers I am left alone 3. and they fought his life also to take it away that there should not be one Prophet left To euery one of these complaints the Lord maketh answer giuing Elias a speciall remedie for each of them touching the first he biddeth him to anoint Hasael King of Aram that should be reuenged of the idolatrous Israelites and for the third he must anoint Eliseus to be Prophet in his place that therein the Idolaters should faile of their desire thinking vtterly to root out the Lords Prophets and for the second the Lord putteth the Prophet in comfort that he had reserued many thousand beside himselfe and this part of Gods answer the Apostle onely alleadgeth as sufficient for his purpose 3. By seauen thousand God would notifie multitudinem a multitude which he had reserued to himselfe Calvin as other numbers are also vsed to be put the certaine for vncertaine as the fiue wise and fiue foolish virgins Matth. 25. and the rich mans fiue brethren Luk. 16. but the number of seuen is vsually taken for the whole as Dauid saith seuen times a day will I praise thee Haymo But Origen is somewhat curious who thinketh the number of seuen is vsed because the seuenth was the day of rest to signifie those which came vnto Christ and by faith had rest in him Gorrhan also descanteth in like manner how the number of seven is mentioned to signifie the vniversalitie because all things were made in seuen daies and of a thousand to shew their perfection because that is a perfect and absolute number 4. Though the Lord onely spake of 7000. men yet thereby are vnderstood women and all other which continued in the true worship of God the rest beeing comprehended vnder the more worthie sex Gryneus 5. The word Baal signifieth a Lord or an husband for so their Idols they made their Lords and did as it were espouse themselues vnto them and so the superstitious Papists at this day doe make the Saints and their images their Lords and patrons But whereas in the originall there is added the article of the feminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal it is euident that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagini image must be supplied as Erasmus and Beza well obserue Wherein the Rhemists doe bewray their cavilling spirit for taking here exception to our translations that insert the word image Tolet here well obserueth that though Baal were a generall name to all their idols whereupon they were called in the plurall baalim yet here it specially signifieth the idole of the Sodomites which now the Israelites worshipped Quest. 6. Of the Apostles collection inferred out of this answear made to Elias 1. Euen so then c. S. Paul maketh his times in all things like vnto those daies wherein Elias thus complained 1. both in the thing it selfe for as then Elias seemed to be alone in Israel that worshipped God and yet there were many true worshippers beside so now it may be thought that I Paul onely beleeue in Christ but God hath a great remnant beside 2. The Apostle maketh the similitude to agree euen in the phrase also and manner of speach for there the Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue left and here he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant vt omnia faciat similia to make all things alike Calvin and as here the Apostle saith according to the election of grace so there the Lord saith I haue reserued vnto my selfe which is as much in effect for it was the worke of Gods election and grace that they were so reserued 2. A remnant 1. The vulgare latine and so Origens translator read a remnant is saued but in the originall it is onely and so Chrysostome and Theophylact reade there is a remnant saued 2. which remnant was not so small a number though in respect of the vnbeleeuers it was small but it made many thousands as Iames said to Paul Act. 21.20 Thou seest brother how many thousand Iewes there are which beleeue 3. They are called reliquiae a remnant not because they seemed vile in respect of others Gorrhan but they were like rather vnto the wheate quod eiectis paleis purius residet which remaineth more pure the chaffe beeing cast out but rather in regard of the smalnes of their number as our B. Sauiour saith many are called but few chosen 3. According to the election of grace 1. Here Origen in his wandring speculation would make a difference betweene those which are called by grace which are they that beleeue in Christ and those which are called by election of grace which beside faith haue good workes c. as though a iustifying faith could be without workes 2. Chrysostome saith that election is added to shew how God calleth some of grace but such as he foresaw would beleeue so the Greeke scholiast indicat plurimā partem gratiae fuisse c. he sheweth that the greatest part was of grace But the Apostle sheweth in the next verse that all is of grace there is no place for workes 3. Therefore Haymo better interpreteth according to the election of grace secundum praedestinationis donum according to the gift of predestination and the interliniarie glosse per gratiam qua electi sunt by the grace whereby they were elected and here the Apostle vseth an hebraisme the election of grace for gracious election Beza Pareus Quest. 7. Of these words If of grace it is no more of workes c. 1. Origen thinketh that the Apostle speaketh of the ceremoniall workes of the law such as were circumcision the sacrifices and the like But the Apostles words are generall shewing an opposition between grace and all workes whatsoeuer whether legall morall naturall 2. Whereas that other clause if of worke then not of grace then worke were no more worke is omitted in the vulgar latine Erasmus would iustifie that omission by this reason because it is not the Apostles question whether worke be worke but he onely affirmeth grace Tolet also saith this addition is superfluous because it is comprehended in the former Contra. 1. The Syrian translator and the Greeke expositors Chrysostome Theophylact Oecumenius haue this clause though it be omitted in Origen and the Greeke copies generally haue it 2. And it is agreeable to the Apostles purpose who to prooue the election of grace doth shew it by the contrarie antithesis and opposition and his argument standeth thus it is either of grace altogether or of works altogether but not of works altogether therefore of grace the consequence of the proposition he prooueth by this
which the Prophet vseth Isay 29.10 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction here much adoe is made about the signification of this word 1. Some take the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to mooue to drive and so interpret it spiritum commotionis the spirit of commotion perplexitie so the Syrian interpreter Anselme Faius but this should much differ from the Hebrew word which signifieth slumber commotion and rest or slumber are not one and the same 2. some doe take the other sense of the word compungo to pricke or peirce in which signification Chrysostome Theophylact Oecumenius by compunction vnderstand the setled obstinacie of the Iewes like as a thing nayled to a post moueth or stirreth not Haymo interpreteth it spiritum invidentiae the spirit of envie whereby they were offended at the calling of the Gentiles there are two kind of compunctions one is taken in the better part as Act. 2.37 they were pricked in their hearts to repentance so also the ordinar gloss and Lyranus vnderstand the envie of the Iewes to the doctrine of Christ but yet the reason appeareth not why the Septuagint should render the Hebrewe word tardemah slumber by a word signifying pricking or compunction 3. Therefore some are of opinion that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifieth soporem slumber as both Beza here and Tolet annotat 6. alleadge out of Hesychius who expoundeth it by an other Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest ease and he seemeth to deriue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of â—â—â— the night whereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe and of this his opinion that the Septuagint translate this place by a word signifying slumber Tolet bringeth three reasons 1. because the Hebrew word tardemah signifieth a dead sleepe or slumber which sometimes they render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 26.12 which is a kind of stupiditie senselesnes or astonishment which in effect is all one 2. Psal. 60.5 Thou hast made vs to drinke the wine of giddines there an other word targelah is vsed of the like signification with tardemah which is a kind of giddines or drowsines such as is in those that slumber which word the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they vse here 3. the words following eyes that they should not see and eares that they should not heare doe shew the effects of slumber or sleepe 4. But notwithstanding these coniectures seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compunction as not onely the Greeke interpreters Chrysostome Origen Theophylact Oecumenius who best knew the proper signification of the Greeke word do interpret but the Scripture also thereto beareth witnes as Act. 2.27 they are said to be pricked in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction is deriued I thinke this word fittest to be reteined yet in sense it is all one as if he should haue said the spirit of slumber whereof Osiander giueth this reason because they are as it were pricked and stirred when they are called to the Gospel as they which are indeed a sleepe are loath to be awaked Pareus addeth that the effect is put for the cause like as they which are fast a sleepe cannot with any stirring or pricking be awaked But I rather thinke that it is a metaphoricall speach because they which are pricked and so perplexed with griefe haue no sense of any other thing as Cyprian saith of some transpunctae mentis alienatione dementes they beeing madde and beside themselues in their pricked and pierced soule neglect to be cured and to be brought to repentance c. de orat dom so that the spirit of compunction is the same with a scared and cautherised conscience whereof the Apostle speaketh 1. Tim. 4.2 which is all one with a spirituall giddines or slumber and this answeareth to the word before vsed v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were hardened like as the hand which hath a hard skin drawne ouer feeleth not the pricke put vnto it 4. It is called the spirit of slumber or compunction which Haymo vnderstandeth to be the mind filled with envie but rather as Gods spirit worketh in vs euerie good grace so the euill spirit is the minister of wrath in the reprobate instigating and moouing them continually vnto euill whereupon they are called the spirit of fornication the spirit of couetousnesse and such like As God sent such a spirit of giddines and phrensie vpon Saul which did befor and make him madde with envie and malice 5. The last words vnto this day Some will haue a part of the Scripture here cited by the Apostle and so they referre vs to that place Deut. 29.4 The Lord hath not giuen you â—â— heart to perceiue and eyes to see and eares to heare vnto this day Tolet annot 7. Faius But there is great difference betweene these two testimonies the Lord hath not giuen them eyes to see which are the words of Moses and the Lord hath giuen them eyes that they should not see as here the Apostle citeth the text the first sheweth onely the negation and deniall of a gift the other expresseth further a iudgement of induration or hardening wherefore these words are no part of the testimonie but added by the Apostle and are to be ioyned with the last words in the 7. verse the rest haue beene hardened the words comming betweene beeing enclosed in a parenthesis vnto this day Beza Pareus as the Apostle saith 2. Cor. 1.15 Vnto this day the vaile is laid ouer their hearts 6. Now whereas two exceptions may be made to the Apostles alleagation here the one that the Apostle seemeth not to prooue directly that which he intended that the rest are hardened the other that his proofe is but weake beeing taken from a particular example of those times hereunto we answear 1. that the Apostles proofe is direct from the effect to the cause if God in his iustice hardened them then were they hardened their owne malice was the cause of their hardening properly and as we say per se of it selfe and the iustice of God per accidens accidentally 2. his proofe also as it is direct so is it forceable for that place Isay. 6. containeth a manifest prophesie of the obstinacie of the Iewes in the times of our Sauiour as is euident by the frequent application of it in the Gospel as Matth. 13.14 Act. 28.26 and say that were not a speciall prophesie yet because the rule of Gods iustice is certaine and constant and alwayes like it selfe the Lord finding greater obstinacie among the Iewes at the comming of his Sonne into the world their before was in like sort to exercise his iustice See further Iun. parall 21. lib. 2. Quest. 10. How God is said to send the spirit of slumber to giue eares not to heare c. 1. Their opinion here is refelled that
to vnderstand v. 3. 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sauour or vnderstand is sometime taken in the worst part as Matth. 16.23 to sauour the things which are of men not the things which are of God sometime it is vsed in the better sense as in this place to vnderstand according to sobrietie 2. Here diuerse interpretations are brought of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand aboue or beyond that which is meete to be vnderstood and what it is to vnderstand according to sobrietie 1. Origen vnderstandeth here the generall vertue of temperance that a measure is to be kept in euerie vertue as if a man exceede in iustice he becommeth cruell if in fortitude he is audacious and rash and thus a temper and measure must be kept in euerie action but the words following as God hath dealt to euerie one the measure of faith c. doe not fauour this interpretation 2. and Hierome likewise is more deceiued who lib. 1. contra Iovinian doth apply this place to the commendation of virginitie and so he readeth here sapere ad pudicitiam to be wise vnto chastitie but the words following do ouerthrow this sense also 3. Ireneus lib. 5. c. 20. doth vnderstand this place of the curious enquirie and search after the mysteries of religion so also Hilarie de Trinitat l. 10. Erasmus misliketh this sense because he thinketh the Apostle here speaketh not of the knowledge but of that opinion which a man hath of himselfe but this may verie well be here comprehended as a part of the Apostles meaning to condemne curiositie so Martyr Pareus this fault is committed when men doe vpon confidence of their owne wit seeke out those things quae investigari sequeant which cannot be sought out 4. Tolet most approoueth Basils sense regul brev respons 264. then a man doth vnderstand more then it meete when he doth leaue his owne calling se ingerit rebus alienis and doth intermeddle with things belonging to other callings as Vzzia the king of Iudah that would haue vsurped the Preists office so that here the fault called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be a busie-bodie in other mens matters should be touched by the Apostle 5. Chrysostome vnderstandeth the Apostle to speake against the elation and arrogancie of the minde when men doe arrogate all to themselues and detract from others this best liketh Erasmus Beza Osiander and this arrogancie is of two sorts when men doe either arrogate to themselues that they haue not or are proude of that which they haue Beza this pride and selfe loue hath beene the mother of all heresies when men not content with the simplicitie of truth nor to keepe in the beaten tract haue invented new doctrines Haymo Faius 6. All these then may well be receiued that exceedeth the bounds of sobrietie who either diueth curiously into Gods secrets or is drunken with an ouerweening conceit of himselfe or intrudeth into other mens gifts and office which last seemeth to be most agreeable to that which followeth because euerie man hath receiued a certaine measure of faith a portion of gifts wherewith he must rest contented by sobrietie then as Chrysostome saith the Apostle vnderstandeth modestie and he thus deriueth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobrietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such haue their minds sound and in a good temper so he meaneth the soundnes of the minde not of the bodie for he that is arrogant and hath no modestie neque mente valere queat hath a distempered minde and this as Chrysostome sheweth is worse then for one to be naturally a foole naturae stulium fieri nihil habet criminis for one to be a foole by nature is without his fault but for one through an ouerweening wit to exceed the bounds of modestie and sobrietie venia priuat it deserueth no pardoÌ„ Quest. 11. What is vnderstood by the measure of faith v. 3. As God hath dealt to euerie one the measure of faith c. 1. Concerning the words 1. the vulgar Latine addeth and to euerie one c. which maketh the sentence imperfect 2. Origen will haue somewhat to be supplyed to make vp the sentence custodiat let him keepe as to euery one c. so Pet. Martyr concurring with him would haue somewhat supplied as neque sibi plus arroget neither let him arrogate more to himselfe c. 3. Erasmus thinketh the sentence to be imperfect and that the Apostle respected the sense rather then the words which stand thus in the originall to euerie one as God hath distributed but here is an euident traiection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which is put after to euerie one which is familiar with the Apostle as 1. Cor. 3.5 to euerie one as God hath giuen so that the sense is full enough without any supply as Beza well obserueth 2. By faith 1. Some vnderstand iustifying faith faith working by loue which faith is giuen not to all alike but in measure to euerie one gloss interlin But Pet. Martyr refuseth this because many had these gifts and graces which had not iustifying faith as they which in the day of the Lord shall say haue we not in thy name prophecied and cast out deuills Matth. 7. and yet shall be refused 2. Chrysostome taketh this to be vnderstood causally as faith for the gifts of faith whereby miracles are wrought so also Origen vnderstandeth the graces of the spirit obtained by faith 3. Tolet by faith vnderstandeth fidelitie which euerie one must vse in the exercising of his gift but fidelitie is not the cause of the measure of graces which are giuen freely 4. faith then here is both taken by a meâ—onymie for the gifts and effects of faith as Mart. as also Beza it comprehendeth by a Synecdoche the knowledge of Christ whereof the habite of iustifying faith is a fruite and effect as also the gifts and graces of the spirit which were conferred vpon the faithfull Beza Pareus and so the Apostle here meaneth no other thing by faith then the gifts and graces of the spirit conferred vpon the faithfull that beleeued in Christ neither iustifying faith is excluded not yet onely here included the like saying to this the Apostle hath Eph. 4.7 To euerie one of vs is giuen grace according to the measure of the gift of Christ so here by faith we are to vnderstand the gifts of faith either because faith is the gift of God by which other graces are obtained as Chrysostome doni causa fides faith is the cause of the gift or because these gifts are giuen habentibus fidem to those which haue faith Haymo 3. So here there are as many arguments as words to perswade vnto a sober vse of the gifts receiued dantis immensitas the greatnes of the giuer which is God dandi liberalitas the liberalitie in giuing he hath distributed according to measure doni excellentia the excellencie of the gift which is faith
God 2 Whosoeuer therefore setteth himselfe against the power resisteth B.G.L. but there is an other word for that afterward resisteth the ordinance of God and they that resist shall receiue to themselues condemnation iudgement V. 3 For rulers B. magistrates G. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to be feared are not a feare Gr. for good works but for euill wilt thou then not feare be without feare G. the power doe well so shalt thou haue praise of the same 4 For he is the minister of God for thy good wealth B.G. but if thou doe euill feare for he beareth not the sword in vaine without cause L. for nought G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he is the minister of God and reuenger for wrath to take vengeance G. on him that doth euill 5 Wherefore it is necessarie to be subiect not because of wrath onely but also for conscience sake 6 For for this cause pay ye also tribute for they are Gods ministers bending themselues seruing L.B. applying themselues G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with force and strength applying see c. 12.12 to the same purpose 6 Giue vnto all men their dutie tribute to whome ye owe tribute custome to whom custome feare to whome feare honour to whom honour 8 Owe nothing to any man but to loue one an other for he that loueth an other his neighbour L.S. hath fulfilled the Law 9 For this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefly comprehended capitulated Gr. not restoared L. fulfilled S. in this saying namely B.Be. in this Gr. Thou shalt loue thy neighbour as thy selfe 10 Charitie doth not euill to the neighbour therefore is charitie the fulfilling of the Law 11 And that considering knowing Gr. the season that it is now time the houre Gr. that we should be raised awake B. from sleeepe for now is saluation nearer vs better then our saluation is nearer L.B.G. then when we beleeued 12 The night is past on passed before L. praecessit but it is better interpreted processit is past on Be. and the day is approached is atiband G. is come nigh B. let vs therefore cast away the works of darknes and put on the armour of light the habit which beseemeth the light Be. ad 13 So that we walke honestly as in the day not in ryoting Be. or gluttonie G. in musike S. or drunkennes neither in chambring and wantonnes nor in strife and envying 14 But put ye on the Lord Iesus Christ and take no care make no perswasion Gr. B. for the flesh to fulfill the lusts thereof 2. The Argument method and parts IN this Chapter from the generall exhortation to the offices of charitie the Apostle commeth vnto particular duties as vnto the Magistrate and then falleth againe into the commendation of loue dehorting from grosse vices and corruptions of life so then of this chapter there are three parts 1. the first of dutie to be exhibited to the magistrate to v. 8. 2. of loue in generall v. 8 9 10. 3. the exhortation is extended from v. 11. to the ende 1. In the first the proposition is expressed v. 1. euery soule must be subiect to the magistrate which is confirmed by diuers reasons 1. from the author or efficient cause which is God amplified by the contrarie that may which resist magistrates resist against the ordinance of God 2. from the effects the punishment of those which disobey v. 2. 3. from the double ende of magistracie or gouernment the praise of wel-doers v. 3. and the punishment of them that doe euill v. 4. 4. from the inconuenience that ensueth he that disobeieth violateth a good conscience therefore for conscience sake we must be subiect v. 5. 5. from a part to the whole they pay tribute therefore they must yeeld obedience also in other things v. 6. 6. ab aequo from the equitie of it we must pay vnto all that which is due but subiection is due vnto the magistrate as he prooueth by diuers particulars v. 7. Ergo. 2. In the second part the Apostle exhorteth vnto mutuall loue 1. from the rule of equitie it is a common debt which one oweth vnto an other 2. from the effects it is the fulfilling of the law v. 8. which he prooueth 1. by a particular induction v. 9. 2. by remoouing of the contrarie effects loue doth none euill vnto our neighbour therefore it is the fulfilling of the law 3. Then the Apostle concludeth with a generall dehortation from certaine vices which is ioyned with an exhortation to the contrarie vertues And the same is either generall vrged by two arguments 1. one taken from the state of the regenerate saluation is nearer now then before v. 11. 2. the other from the circumstance of time which is propounded figuratiuely the night is past and the day is come v. 12. Then the particular exhortation followeth v. 13. with a dehortation from the contrarie vices and so he concludeth againe generally concerning both v. 14. 3. The questions and doubts discussed 1. Quest. Of the occasion which mooued the Apostle in this chapter to entreat of the dutie of subiects to the Magistrate 1. Chrysostome thinketh that the Apostle hauing treated in the former chapter of patience and not rendring euill for euill doth very oppotunely now mooue obedience vnto the Magistrate multo enim magis illis qui benefaciunt c. for much more ought we to obey them which deserue well of vs if we should not be auenged of them which doe euill 2. Beside he giueth an other reason that whereas the Christians had in those daies many troubles tentations and trialls it was needlesse van as tentationes superaddere to adde vaine idle tentations and occasions of trouble namely in resisting the Magistrates 3. Calvin thinketh that this precept was added especially because of the Iewes to whom it seemed a very vnmeete thing that progenies Abraha in servitute maneret that the progenie of Abraham should remaine in seruitude vnder heathen gouernors the same reason is touched by Peter Martyr 4. Pareus addeth that S. Pauls doctrine concerning Christian libertie as he said before c. 6. we are not vnder the law but vnder grace might haue beene misconstrued as though Christiās should not be subiect to ciuil laws therfore he seasonably vrgeth ciuil obediēce 5. Adde hereunto that the Christians were defamed as enemies vnto the policie of Commonwealths and ciuill Magistracie which false surmise was the cause of the persecuting of Christians as Clemens Alexandrin lib. 4. stromat therefore the Apostle to giue satisfaction to the Gentiles thus exhorteth this mooued Iustinus Martyr in his 2. apologie vnto Antonius the Emperor to cleare the Christians by many arguments of this surmised imputation Tolet. 6. And further whereas the Apostle before had taught that Christians should not avenge themselues some might haue gathered thereupon that it
sleepe he made his pillow in the ende of his shippe if he were to sit downe in faeno c. he sate downe vpon the grasse c. But our blessed Sauiour is not to be imitated in all things which he did as namely in these two 1. in his diuine works as in fasting fourtie daies and nights in walking vpon the sea and such like for these miraculous works are beyond our power 2. in his particular and personall acts as in that he possessed nothing refused to be a Iudge washed his Apostles feete and in those before named for these things became his person as he was the Messiah to shew that his kingdome was nothing at all of this world but in his generall vertues as his humilitie mercie loue holines and such like we must set before vs the most holy example of our blessed Sauiour as he saith himselfe Learne of me for I am humble and meeke Matth. 11.29 And concerning the thing it selfe it is lawfull to take care of the flesh not onely for necessitie but also for moderate pleasure and delight as it is said Psal. 104.15 That wine maketh a chearefull heart and oyle causeth the face to shine and as much is insinuated here by the Apostle that we should not take care for the flesh to fulfill the lusts thereof euery other care then is lawfull so it be not to pamper the flesh in wantonnes and carnall delight meates may be vsed not onely for necessitie but with some kind of pleasure and apparell may be vsed as well for ornament and comelines as to couer our nakednes so that excesse be taken heede of in the one and pride in the other CHAP. XIIII 1. The text with the diuerse readings v. 1. Him that is weake in the faith receiue vnto you but not for controversies of disputation doubtfulnes of disputation B. in the disceptation of thoughts L. for to iudge disputations V. be not diuided in your cogitations S. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rather signifieth a disceptation or controversie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outward dispute rather thē an inward discourse of the minde 2 One beleeueth that he may eate of all things and an other which is weake eateth hearbs 3 Let not him that eateth despise him that eateth not and let not him which eateth not iudge him condemne him G. Be. that eateth for God hath receiued him 4 Who art thou that iudgest condemnest B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudging Gr. an other mans seruant he standeth or falleth to his owne master yea he shall be established for God is able to make him stand or establish him Be. 5 This man esteemeth iudgeth L.S. Gr. one day aboue an other day and an other esteemeth euery day alike let euery man be fully perswaded G.B. Be. or be certain V.S. abound L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be fully perswaded in his minde 6 He that regardeth or careth for B. the day thinketh of the day S. esteemeth B. obserueth G. iudgeth V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that setteth his minde on the day Gr. regardeth it to the Lord and he that regardeth not the day regardeth it not to the Lord this clause the vulgar Latine omitteth He that eateth eateth to the Lord for he giueth God thanks and he that eateth not eateth not to the Lord and giueth God thanks 7 For none of vs liueth to himselfe neither doth any die to himselfe 8 For whether if B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Gr. we liue we liue vnto the Lord or whether we die we die vnto the Lord whether therefore we liue or die we are the Lords 9 For to this ende Christ both died and rose againe and revived that he might be Lord both of the dead and quicke 10 But why doest thou iudge condemne B.G. thy brother or why doest thou despise set at naught Be. B. Gr. thy brother for we shall all be presented stand L.S. appeare G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be presented before the tribunall iudgement seate B.G. of Christ. 11 For it is written I liue saith the Lord that because L.V. and B.G. surely Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that it is the forme of an oath God sweareth as he liueth that euery knee shall bow vnto me and euery tongue shall confesse vnto God 12 So then euery one of vs shall giue account of himselfe vnto God 13 Let vs not therefore iudge one an other any more but vse your iudgement in this rather Be. G. iudge this rather Gr. that no man put a stumbling blocke or an occasion to fall before to Gr. his brother not an occasion to fall and a stumbling blocke see qu. 23.2 14 I know and am perswaded through the Lord Iesus that there is nothing vncleane common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. L.V. of it selfe not by him L. but vnto him that thinketh Be. iudgeth B.G. any thing to be vncleane to him it is vncleane 15 But if thy brother be grieued for the meat now walkest not thou charitably according to charitie Gr. destroy not him with thy meate for whome Christ died 16 Let not your not our L.S. commoditie G. your Good Gr. be euill spoken of blasphemed Gr. 17 For the kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holy Ghost 18 For whosoeuer in these things serueth Christ is pleasing acceptable G. to God and approoued commended B. accepted Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. appointed or allowed to men 19 Let vs then follow those things which concerne peace and the edifying one of an other 20 Destroy not the worke of God for meates sake all things in deede are pure but it is euill for the man which eateth with offence 21 It is good neither to eate flesh not to drinke wine nor any thing whereby thy brother stumbleth or is offended or made weake 22 Hast thou faith haue it with thy selfe before God blessed is he that iudgeth not condemneth not Be. G. himselfe in that thing which he alloweth 23 For he that doubteth discerneth L. iudgeth V. maketh conscience B. is diuided S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. doubting is condemned if he eate because he eateth not of faith and whatsoeuer is not of faith is sinne 2. The Argument methode and parts IN this chapter the Apostle sheweth the vse of indifferent things whereabout there was contention betweene the beleeuing Gentiles and the conuerted of the Iewes there are two parts 1. the Apostle teacheth how the strong and weake should behaue themselues one toward an other and vseth ioyntly arguments of perswasion to them both to v. 13. then he dealeth with them apart with the strong to v. 22. then with the weake v. 22 23. 1. In the first part the case is propounded in two particular instances the first v. 2 3. concerning the eating or not eating of hearbs wherein he exhorteth them to mutuall concord not one to iudge or condemne an other
in iudgement making difference of meates yet God in his good time may establish him and make him to stand 6. Where he saith to his owne master this is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction as though he were their proper and peculiar Master onely and not of others also as the Iewes accused Christ because he made God his father that is proper and peculiar vnto him Iohn 5.18 but it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of emphasis God is their Master who hath receiued them though God be the Master of other faithfull also yet they are servants to none other but vnto God and to be discerned by his iudgement Quest. 9. Of the meaning of these words God is able to make him stand v. 4. 1. This may seeme to be no good argument taken from the power of God he is able to make them stand therefore they shall stand vnto this obiection 1. one answear is that the Apostle speaketh onely of a possibilitie he may stand or fall he may stand because God may make him stand for dubia sunt in meliorem partem interpretandā things doubtfull must be interpreted in the better part Gorrhan but the Apostle speaketh definitely and certainly he shall stand 2. Some are readie to take advantage of this argument God can therefore he will as the Papists which so reason for the carnall presence of Christs bodie in the Sacrament but it alwaies followeth not for God can doe many things which he doth not nor will doe 3. Some thinke that this is added least sibi stare arroget one might arrogate his standing to himselfe gloss interlin and to shewe a difference betweene this master and other worldly masters who may command their seruants many things but can giue them no power to doe them as this Master can Tolet but yet this doubt is not to be so remooued 4. Chrysostome thinketh no more to be signified then this ante iustam temporis maturitatem c. that the weake should not be sharply dealt withall till we haue wayed a iust time wherein they may be confirmed for God is able to doe it but more is signified then so the Apostle pronounceth they shall stand 5. Wherefore the best answear of all is that Gods power is here to be considered as ioyned with his will Calvin thinketh this to be more scripturae by the manner and custome of Scripture which ioyneth Gods will and power together Gryneus giueth this reason because the Apostle speaketh of such as were weake and sinned not of ignorance but were willing to be instructed and such God would not cast off But not onely in this generall meaning doth will and power of God concurre together but directly so much is insinuated by the Apostles owne words for concerning the readines of Gods will he had said before v. 3. God hath receiued him therefore his will was not to be doubted of so then as God was willing he was also able the like see c. 11.23 where the Apostle also prooueth the calling of the Iewes by an argument taken from the power of God God was able to graffe them in againe for it was not to be doubted that God was willing seeing the Iewes were of the fathers to whom God made so ample promises and in the same chapter v. 29. he saith The gifts and calling of God are without repentance 6. But it followeth not because God is able to make them stand that therefore they shall stand to the ende 1. it is one thing to be established in some one particular and an other to stand vnto the ende Par. 2. and here the Apostle onely sheweth that in charitie bene speremus we should hope well of our brethren that they shall continue Calv. we cannot pronounce certainely that they shall so continue indeede Quest. 10. What it is to esteeme one day aboue an other v. 5. 1. Some doe apply this difference of dayes vnto abstinence from certaine kind of meats vpon one day rather then an other some make choice of dayes to fast in an other omnem diem i. continuum vitae tempus exigit in abstinentta doth thinke rather to spend euerie day that is all the time of his life in fasting Origen so also Chrysostome Ambrose Anselme the ordinar interlin gloss as Haymo giueth a particular instance how some abstained from eating of flesh the 2.4.6 day and did eate flesh the 3.5 and 7. day some abstained all their life as Monkes and Heremites But it is not like neither doe we finde that any in those times did bind themselues to a continuall abstinence all their life 2. Theodoret retaining the same sense applyeth it onely to the Iewes conuerted to the faith who did some of them abstaine from the eating of swines flesh and other meats forbidden by the lawe onely at certaine times some did refraine altogether But it is not like that they which made conscience of eating such meats would at any time eate thereof seeing they did it in respect of the lawe which generally forbad the vse of such meates 3. Haymo maketh mention of an other interpretation by the day vnderstanding the Scripture which illuminateth the soule as the day bringeth light so he esteemeth one day aboue an other who is able to penetrate and search into some places of Scripture and not into other but he esteemeth euerie day alike who is conversant indifferently in euery place of Scripture But this allegorizing of Scripture is not euery where to be admitted and in this place it is very impertinent 4. Augustine in his exposition of this epistle hath a strange interpretation he esteemeth one day before an other that discerneth of men according to the time as if a man to day bring forth good fruites he iudgeth him a good man but if he change and the next day do euill workes he taketh him to be so according to the day or time as he findeth him but he that iudgeth euerie day alike is God who knoweth qualis quisque omni die futurus sit what euerie one is like to be at all times euery day But the words following are against this sense v. 6. He which obserueth the day obserueth it to the Lord it is not then the Lord himselfe that obserueth the day for he obserueth it to the Lord. 5. Neither can this be vnderstood of the observation of the festiualls which were kept by the heathen for they were Satanicall and to be abhorred they therefore which were converted from gentilisme were vtterly to relinquish them 6. Tolet and Faius will haue it vnderstood of the abstinence from certaine meates and drinkes which the Iewes were bound vnto vpon certaine dayes as they did eate no vnleauened bread for 7. dayes together in the time of the Pasch and they which had taken vpon them the vowe of Nazarites for a time for some were Nazarites during their whole life did abstaine from wine and strong drinke but this is not
the manner and circumstances because they were not directed to a tight ende 4. Concerning the meaning of this place which we vrge against the Romanists Whatsoeuer is not of faith is sinne how it is expounded by the Papists and their exposition refelled See before quest 36. and of this whole question see cap. 2. quest 27. and controv 9. 6. Morall obseruations Observ. 1. That we ought to beare with the weake v. 1. Him that is weake in the faith receiue Like as in a familie the greater doe tender the children and young ones so Christians should cherish and foster the weake and younglings in faith not to be rash or harsh censurers of them but to beare with them in the spirit of meekenesse as the Apostle saith c. 15.1 We which are strong ought to beare the infirmities of the weake Observ. 2. Not to be austere in censuring our brethren v. 3. For God hath receiued him Our weake brother though he haue many infirmities we are not to reiect seeing God hath receiued him this maketh against those which vpon euerie slip and infirmitie are readie to censure their brethren as reprobates and cast-awayes but charitie would haue vs hope the best of the saluation of our brethren and to thinke of them notwithstanding some infirmities as receiued of God and such as for whom Christ died v. 15. Observ. 3. Of giuing thankes for meate v. 6. He that eateth eateth to the Lord for he giueth God thankes c. This sheweth what was the vse of Christians in those dayes to giue thanks before their receiuing of meat so it was the godly custome in Samuels time for the people not to eat in their solemne feasts and sacrifices till Samuel came and blessed the sacrifice and meate 1. Sam. 9.13 This holy vse was continued by our blessed Sauiour Matth. 26.27 and S. Paul exhorteth that whether we eate or drinke or whatsoeuer we doe els we should doe all to the glorie of God 1. Cor. 10.31 Observ. 4. The consolation of the faithfull both in life and death v. 8. Whether we liue we liue vnto the Lord whether we die c. As this teacheth vs to put away all securitie while we liue and to frame our liues vnto Gods glorie for as Chrysostome saith liberi non sumus Dominum habemus we are not our owne men we haue a Lord and Master whom we must serue so in our death the Lord watcheth ouer vs that although the world and all that therein is doe forsake vs yet he that liueth vnto the Lord shall die also vnto the Lord and liue for euer with him as they are pronounced blessed which die in the Lord Rev. 14.13 Observ. 5. That euery one must giue account vnto God and that all shall be iudged v. 12. Chrysostome hath here an excellent morall to shewe that all the wicked and vngodly shall be punished 1. Seeing by daily experience it is confirmed that many wicked ones are punished in this life as were the old world and the Sodomites what equitie can there be in it vt qui eadem pariter peccarunt easdem poenas non luant that they which commited the same sinnes should not suffer the same punishment non omnes hic punit vt alijs poenitentiae spatium tribuat c. he punisheth not all here to giue space of repentance vnto others neither are all punished onely there ne plerisque causa detur illius negandi providentiam least some might take occasion to denie Gods providence 2. But it will be said how can God punish for euer seeing we sinned here but a short time do we not see that in the course of humane iustice he that committed murther but once and it was quickly done is perpetually condemned to the mines and we read of a man that was lame had the palsey thirtie eight yeares which punishment was for his sinnes for Christ said vnto him sinne no more in like manner it is iust with God to punish the temporall and momentanie act of sinne eternally 3. And how is not the sinner worthie of punishment beeing so often admonished and threatned before and hauing so easie a way shewed him vnto life the Publican said but only God be mercifull vnto me a sinner quid hic sudoris quid laboris what great labour and paynes was it to doe this 4. And if there were no hell to punish the wicked neither should the deuill be punished and it should fare alike with the good and bad stabit cum Nerone Paulus Nero shall be as good a man as Paul 5. And thinkest thou then there is no hell quis daemonum hoc asseret is there any of the deuils that will say so nay they confessed there was an hell crying out to Christ commest thou to torment vs before our time how then dost thou not tremble to denie that which the deuill confesseth 6. euen among the Barbarians that haue no knowledge of God the Iudges and Magistrates bonos honorant malos puniunt doe honour the good and punish the euill and shall not God much more to this purpose Chrysostome Observ. 6. Of the tearme of the day of iudgement and what vse we should make of it v. 10. We shall all stand before the iudgement seat of Christ. Therefore euerie one ought to be exceeding carefull in this life how he walketh and to watch ouer his thoughts words and workes that he may appeare in that day with ioy S. Paul saith to the same purpose 2. Cor. 5.10 we must all appeare before the iudgement seat of Christ c. and then he inserteth v. 11. knowing the terror of the Lord we perswade c. the terror then of this day ought to perswade vs to walk circūspectly Origen here well saith quisuam est qui se ata decipiat c. who is there that will so much deceiue himselfe vt ad iudicium Christi ad tribunal cognitionis cius se non putet venturum who thinketh he shall not come vnto the iudgement of Christ and to his throne of knowledge c. Observ. 7. How dangerous a thing it is to giue offence v. 13. Iudge this rather that no man put a stumbling blocke c. Chrysostome saith wel tu si reliquis perditionis causa fueris graviora patieris c. thou if thou shalt be the cause of other mens perdition shalt be worse punished then they which are by thee subverted as the serpent was more punished then the woman and the woman more then the man Iezabel maiores poenas dedit and Iezabel had a greater punishment then Ahab because she did instigate and set on the king and was the cause of his ruine in taking away Naboths vineyard we must then take heed of offences that we scandalize not the Gentiles and Grecians by our euill life for thus will they obiect how shall I know that God hath cōmanded easie and possible things cum tu ex progenitoribus Christianos c. seeing thou beeing a Christian from
the distinction of the offices here named by the Apostle in generall 15. qu. What is to be vnderstood by the proportion or analogie of faith v. 6. 16. qu. Of these seuerall offices here rehearsed by the Apostle in particular 17. qu. Of the Christian affection of loue and the properties thereof 18. qu. Of certaine externall offices of loue as in giuing honour one to an other 19. qu. The duties and properties of our loue toward God 20. qu. Of the remedies against the calamities of this life namely hope patience praier 21. qu. Of the communicating to the necessitie of the Saints and of hospitalitie 22. qu. How our enemies are to be blessed blesse them which persecute you 23. qu. Of the reasons which should mooue vs to loue our enemies 24. qu. Whether it be not lawefull vpon any occasion to pray against our enemies 25. qu. Whether S. Paul in calling Ananias the high Priest painted wall Act. 23. obserueth his owne precept here 26. qu. How we should reioyce with thē that reioyce and weepe with them that weepe v. 15. 27. qu. What it is to be like affectioned one toward an other 28. qu. What it is to be high minded and to be wise in our selues 29. qu. How euill is not to be recompenced for euill v. 17. 30. qu. How honest things are to be procured before all men 31. qu. How we should haue peace with all men 32. qu. How we should not avenge our selues but leaue it vnto God 33. qu. Of doing good vnto our enemies 34. qu. What it is to heape coales of fire vpon the head of the enemie 35. qu. Of these words v. 21. Be not ouercome of euill but ouercome euill with goodnes Questions out of the 13. Chapter 1. qu. Of the occasion which mooved the Apostle in this Chapter to entreat of the dutie of the subiects to the Magistrate 2. qu. How euery soule should be subiect to the higher powers 3. qu. How the powers that be are said to be of God 4. qu. Whether euery superiour power be of God 5. qu. How farre euill gouernours haue their power from God whether by his permission and sufferance onely 6. qu. Why the Apostle saith againe the powers that be are ordained of God 7. qu. Of not resisting the power 8. qu. What kind of iudgement they procure to themselues which resist the Magistrate 9. qu. How the Prince is not to be feared for good works but for euill 10. qu. What it is to haue praise of the power v. 3. 11. qu. How the Magistrate is said to be Gods minister for our wealth or good 12. qu. How the Magistrate is said not to beare the sword for nought v. 4. 13. qu. Of the right vse of the sword both in time of peace and warre 14. qu. How it is said It is necessarie to be subiect for conscience sake 15. qu. Why tribute is to be paid v. 6. 16. qu. Of the diuerse kinds of tribute and to whom they are due 17. qu. The seuerall duties summed together which are due to the Magistrate 18. qu. How farre the Magistrate is to be obeyed and wherein not to be obeyed How farre the Ciuill state may proceede in resisting a Tyrant How farre priuate men may be warranted in denying obedience vnto Tyrants 19. qu. How we should not owe any thing to any man but loue one another 20. qu. How he that loueth his brother fulfilleth the law 21. qu. How a man is to loue his neighbour as himselfe 22. qu. Who is vnderstood by our neighbour 23. qu. How salvation is said to be neerer then when we beleeued 24. qu. How the night is said to be past the day at hand of the literall sense 25. qu. What time is vnderstood by the day and night 26. qu. How we should walke honestly 27. qu. How we must put on Christ. 28. qu. How the flesh is to be cared for Questions out of the 14. Chapter 1. qu. Who are the weake in faith and how they are to be receiued 2. qu. What is meant by controversies of disputations 3. qu. Why he is called weake that eateth herbes 4. qu. Whether any things be indifferent in their nature as beeing neither good nor euill of themselues 5. qu. How the Apostle maketh the eating or not eating of flesh and the obseruing of dayes indifferent which else where he condemneth 6. qu. Whom the Apostle speaketh of the Iewe or Gentile saying God hath receiued him c. 7. qu. Whether it be not lawfull at all for one to iudge an other 8. qu. What it is to stand or fall to his owne Master 9. qu. Of the meaning of these words God is able to make him stand v. 4. 10. qu. What it is to esteeme one day aboue an other v. 5. 11. qu. Of the meaning of these words Let euery one be fully perswaded in his mind v. 5. 12. qu. What it is to obserue or take care of the day vnto the Lord. 13. qu. Of the sense and meaning of the former words He that obserueth c. obserueth it to the Lord. 14. qu. How he that eateth not is said to giue thanks 15. qu. Whether S. Pauls defense that he which doth or omitteth any thing in matters of religion doth or not doth it vnto God be perpetuall 16. qu. Of the coherence of these words None of vs liueth to himselfe v. 17. c. 17. qu. How we are said to liue vnto the Lord. 18. qu. How Christ by his dying and rising againe is said to be Lord both of the dead and quicke 19. qu. Of the tribunall seat of Christ what it is and of other circumstances of the day of iudgement 20. qu. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle 21. qu. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God 22. qu. Whether euery one shall giue an account for himselfe appeare before Christs iudgement seat v. 12. 23. qu. Of scandals and offences the occasion and diuerse kinds thereof v. 13. 24. qu. Of the occasion of these words v. 14. I knowe and am perswaded c. and of the meaning thereof 25. qu. How nothing is said to be vncleane of it selfe v. 14. 26. qu. Of the legall difference of meates why it was commanded 27. qu. Of the manner how meates are sanctified and made cleane 28. qu. Why ones opinion and iudgment maketh that vncleane which is not and whether an erroneous conscience bindeth 29. qu. How our brother is said to be grieued and to be lost and destroyed v. 15. 30. qu. Whether any indeede can perish for whom Christ died 31. qu. What is meant by the good or commoditie which they must not cause to be blasphemed v. 16. 32. qu. How the kingdome of God is not said to be meate and drinke v. 17. 33. qu. Of righteousnesse peace and ioy in the holy Ghost 34. qu. Of these words he which in these things serueth Christ is acceptable to God