Vriah to be killed and the same Ioab also was Dauids instrument to number the people though be misliked it himselfe 3. They which giue counsell or any kind of helpe or assistance to the euill for which cause Iehosaphat was reprooued of the Prophet Iehu because he aided the idolatrous king of Israel in battell and here they also are included which doe promote vnworthie and vnmeete persons to office and therefore S. Paul chargeth Timothie to lay hands suddenly on none neither to be partaker of other sinnes 1. Tim. 5.4 They which commend the wicked in their euill doing and so extenuate their sinne as Psal. 10.5 the wicked man is said to blesse the couetous 5. They which by any signe in word or deede seeme to giue consent vnto the sinnes of others as Saul kept their garments which stoned Steuen and to gaue consent vnto his death 6. They which are partakers with others in their sinne and part stakes with them as Psal. 50.18 When thou seest a theese thou runnest with him and art paraker with the adulterer 7. They which doe not rebuke and correct others when it is in their power which was the sinne of Hell who vsed too much connivence and forbearance toward his sonnes 1. Sam. 2.8 They which giue intertainement vnto the wicked as vnto theeues robbers strumpets and such like 9. Such as conceale and keepe secret others sinnes whereby their heart is hardened and so they continue in their sinne Hyper. Quest. 77. Whether all the Gentiles were guiltie of these sinnes which are here rehearsed by the Apostle Many among the Gentiles in respect of the rest were men of ciuill life and gaue example of diuerse morall vertues such among the Grecians were Aristides Phacion Socrates among the Romanes the Scipioes Catoes with others But yet none of them are exempted out of the Apostles reprehension 1. because none of them were free from the most of these sinnes though they were not guiltie of all 2. they wanted true faith and therefore their vertues were but speciosa peccata goodly sinnes 3. And in respect of their naturall corrupâ— disposition euen the best of them were enclined vnto all these sinnes sauing that the Lord bridled in some of them the corruption and badnesse of their nature that there might be some order and gouernement among the heathen otherwise their common wealths would soone haue come to confusion 4. And those which gaue any good example among the heathen were so fewe that they are not to be named among the rest Peter Martyr 4. Places of doctrine v. 1. Paul a seruant of Iesus Christ. Christs seruice is perfect freedome there are three kinds of seruice 1. the seruice of God which is either generall belonging to all Christians which is the seruice of their profession whereof the Apostle speaketh Rom. 6.19 or speciall which is in that vocation to the which any are called whereof see Matth. 25.14 Luk. 12.43 2. Ciuill seruice which may very well stand with the seruice of God see 1. Cor. 7.11 3. there is the seruice of sinne Rom. 8.16 and seruice to please men Gal. 1.10 and this seruice is contrarie to the seruice of God Pareus Called to be an Apostle There are two kinds of calling one is vnto saluation the other is to some office in this life The first is either externall which is generall to all by the light of nature and knowledge of the creatures especiall by the preaching of the word or internall by the inward working of Gods spirit which is peculiar to the elect The calling to some function in this life is either priuate as of men to their seuerall vocations or publike which is either Ciuill of Magistrates in the time of peace leaders and Captaines in the time of warre or Ecclesiasticall which is either immediate from God as of the Prophets and Apostles or mediate by men which is either ordinarie such as is the ordination of Bishops and Ministers now or extraordinarie by lot as was the election of Matthias Act. 1. To be an Apostle There is a threefold difference betweene Apostles and other Pastors 1. They were immediatly called of Christ the other mediately are appointed by men 2. in respect of their doctrine and writings both the authoritie thereof they are free from error and are part of the Canonicall Scripture but so are not the doctrine and writings of the other they must be subiect to the writings of the Apostles as also their doctrine was confirmed and ratified by miracles Mart. 3. in their authoritie and office the Apostles were not tied vnto any place but were sent to preach to the whole world but Pastours now haue their particular and speciall Churches Pareus Set apart God the father set apart Paul to be an Apostle Gal. 1.1 and Iesus Christ Act. 9. and the holy Ghost Act. 13.2 these three then are one God for it belongeth onely vnto God to send Prophets and Apostles and Pastors to his Church therefore all such are condemned whome the Lord hath not sent Ierem. 14.15 Gospel of God which is afterward vers 16. and chap. 15.19 and in other places called the Gospel of Christ which is an euident testimonie of Christs eternall Godhead Pareus v. 2. Which he had promised before c. Concerning the Gospel of Christ 1. Euangelium the Evangel signifieth a ioyfull message of the grace of Christ 2. though the Gospel be diuers in circumstance for there is Gospel promised by the Prophets and the Gospel performed by Christs comming yet it is one and the same in substance 3. the efficient and author thereof is God it is called the Gospel of God the materiall cause is Iesus Christ God and man the formall the declaration and manifestation of him to be the Sonne of God v. 4. the end is to saluation v. 16. the effects obedience to the faith v. 5. v. 3. concerning his Sonne here the person of Christ is described to be both God and man Man as he was borne of the seede of Dauid and he was also declared to be the Sonne of God Piscator According to the flesh In that the Sonne of God is said to be made of the seede of Dauid after the flesh it sheweth against the Nestorian heretikes that there are not two Sonnes but one Sonne the same both God and man and that according to the flesh he was made there the propertie of his natures is still reserued against the Eutychians and Suenkefeldians which destroied the vnitie of Christs humane nature By reason of this vnion of the diuine and humane nature of Christ that which was done in one of his natures is ascribed to his whole person and here we are to consider of a threefold communion of the properties of Christs diuine and humane natures one vnto the other 1. some things are really common to both his whole person and natures as such things which belong to the office of the Redeemer as to sanctifie
quicken glorifie to raigne to be adored which things were performed in both his natures 2. some things are communicated really to his whole person which yet properly belong onely to one of his natures as Christ the Sonne of God in whole person is said to be made of the seede of Dauid but yet in respect onely of his humanitie according to the flesh these two communions there is no question made of 3. a third communion there is deuised by the Vbiquitaries whereby they really communicate the properties of one nature to an other as the flesh of Christ by reason of the vnion of the Godhead they call omnipotent knowing all things euery where present Pareus v. 8. I thanke my God c. 1. Here two kinds of prayer are expressed inuocation which is a requesting of some grace or benefit from God and giuing thanks for some benefit receiued 2. the requisite things in prayer are here shewed 1. that our praiers must be made to God not to any creature I thanke my God 2. we must pray with confidence my God 3. by Christ our Mediatour 4. not for our selues onely but our brethren Pareus v. 9. God is my witnes Hence the lawfulnes of a lawfull oath among Christians is warranted by the Apostles example against the Anabaptists Piscator v. 10. That by some meanes c. The Apostle then though he praied for a prosperous iourney yet neglected not the meanes against the Messalian heretikes who ascribed all vnto praier and in the meane time would doe nothing themselues Here also the doctrine of Gods prouidence is to be considered who many times worketh euen by contrarie meanes for S. Paul his bonds and imprisonment which might haue seemed like to hinder his iourney to Rome yet were meanes to bring him thither by his appeale Olevian v. 17. As it is written The Apostles alleadged Scripture not to confirme their doctrine for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselues worthie to be credited but to shew the consent of the Prophets for the confirmation of others But the Pastors of the Church doe now alleadge Scripture for warrant of their doctrine Pareus v. 19. That which may be knowne of God The knowledge of God is generall either internall by the light of nature or externall by the view of the creatures or speciall which is peculiar to the Church which is either externall common to the whole visible Church as by the preaching of his word or internall by the inward operation of the spirit which is proper onely to the Elect. v. 23. They turned the glorie of the incorruptible God to the similitude c. An idol is whatsoeuer beeing not God is worshipped for God either inwardly or outwardly Idolatrie is of two sorts direct or indirect the first when the creature is worshipped the Creator beeing omitted and it is of two sorts internall when men set vp such an idole in their hearts or externall when diuine worship is giuen outwardly to a false god as the heathen worshipped the Sunne Moone and starres or to the image of a false god indirect idolatrie when the true God is worshipped but not after a due manner such as he hath prescribed Pareus 5. Places of controversie 1. Controv. Against the Manichees which refuse Moses and the Prophets v. 2. Which he had promised before by the Prophets Out of this place August lib. 5. cont haeres as he is cited by Beda conuinceth the Manichees I saith the Maniche neither receiue Moses not the Prophets quid ais de Apostolo Paulo c. what saiest thou then to the Apostle Paul who in the beginning of his epistle to the Romanes thus writeth Paul a seruant c. put a part for the Gospel of God which he had promised before by his Prophets c. then he inferreth thus audis quia evangelium per Apostolos non exhiberetur â—i ante per Prophet as promitteretur you heare that the Gospel should not haue beene exhited by the Apostles vnlesse it had beene promised before by the Prophets 2. Controv. Against election by the foresight of workes v. 1. Set apart for the Gospel of Christ. Origen and Sedulius following him thinke that Paul was separated in the counsell of God and ordained to be the Apostle of the Gentiles because God did foresee his merits and labour which he should take in the Gospel the same is the opinion of the Rhemists who affirme that Christ doth not appoint any by his absolute election without respect vnto their workes annotat Hebr. 5. sect 9. But Tolet. a champion of their owne confuteth this position by that place of S. Paul Gal. 1.15 But when it pleased God which had seperated me from my mothers wombe and called me by his grace to reueale his Sonne vnto me he ascribeth this his separation to the good pleasure and grace of God not to any merit foreseene in himselfe P. Martyr addeth further that if election were grounded vpon such foresight of workes it had not beene so hard a matter to find out the reason why the Lord electeth some and not others and the Apostle needed not thus to haue stopped the mouthes of those which complaine of Gods righteousnes O man who art thou which pleadest against God c. And the Apostle in the same place euidently saith It is not in him that willeth or in him that runneth but in God that sheweth mercie This doctrine of the free grace of God in electing his seruants hath a double vse 1. to make them confident and bold that seeing they are elected of God nothing can hinder or ouerturne their election whatsouer befalleth them in this life 2. as also to humble them that they should not ascribe their election to any workes of their owne but to the meere grace of God 3. Controv. Against the Nestorians and Vbiquitaries v. 3. Made of the seede of Dauid according to the flesh The Sonne of God not the Sonne of man is said to be made of the seede of Dauid and yet with this limitation according to his flesh that is his humane nature where first the heresie of the Nestorians is confuted who denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God seeing the Apostle doth euidently affirme that the Sonne of God was made of the seede of Dauid so that because of the vnion of the two natures the humane and diuine in one person that is ascribed to the whole person which is proper but vnto one of his natures as the Sonne of God is saide to be borne and become man and to haue died for vs and so the Sonne of man is said to haue descended from heauen the Sonne of man which is in heauen Ioh. 3.13 which was onely true of his diuine nature yet is spoken of his whole person which there receiueth denomination of his humane nature 2. Beside as the Nestorians admit no communication at all of the properties which belong to each nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that
which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
and iustice are contrarie therefore they are not both naturally in God 4. Naturall properties are not vnequally in God but his iustice and mercie are vnequall for his mercie exceedeth his iustice 5. Mercie is nothing els but a griefe conceived vpon an others miserie but there is no such thing in God Contra. Before these arguments be answeared these considerations must be premised 1. that mercie is otherwise in God then in man in man indeede it is a griefe or compassion conceiued vpon an others miserie but in God it is onely a propension and readinesse of the diuine will to helpe those which are in miserie 2. Mercie in God either signifieth the inclination power facultie and propertie to shewe mercie and this is naturall in God or the act and exercising of that propertie toward the creature and this is so naturall in God as yet it is directed by his will 3. a thing is said to be naturall two wayes either that which onely proceedeth from the instinct of nature as the fire naturally burneth or that whereunto nature inclineth yet not without direction of the will as thus a man is said to speake to vnderstand naturally So God is both wayes naturally mercifull in himselfe the first way toward his creatures the second now to the arguments we answear 1. The Apostle speaketh not of the naturall propertie but of the act of mercie which is directed by the will of God 2. all the naturall properties which are in God he alwaies vseth not nor towards all as his iustice power long animitie mercie they are alwaies in God but he exerciseth them as it pleaseth him 3. iustice and mercie are not contrarie but crueltie is opposed to mercie neither is there any contrarietie in God but in the effects in diuerse subiects as the Sunne with the same heat mollifieth the waxe and hardeneth the clay 4. neither are these properties vnequall in God but the effects and acts onely are vnequall as it pleaseth God to dispose in his freewill 5. humane mercie is such as is described but the diuine mercie is of an other nature as hath beene shewed now the contrarie arguments that mercie is a naturall propertie in God are these 1. The Scripture describeth God by his mercie Exod. 34. he is called the father of mercie rich in mercie God is described by his naturall properties 2. all vertues in God are essentiall and naturall but mercie is one of Gods vertues 3. iustice is naturall in God but mercie is a part of Gods vniuersall iustice 4. mercie and compassion is naturall in men they which haue it not are called inhumane they are beasts rather then men therefore much more is it naturall in God for euery good thing in the creature proceedeth from the fountaine of goodnes in the Creator See more hereof in Pareus dub 12. Controv. 13. Whether the mercie of God in the forgiuenesse of sinne be an effect of Gods free and absolute will onely and be not grounded vpon Christ against the heresie of Socinus and Ostorodius v. 18. He hath mercie on whom he will Blasphemous Socinus and Ostorodius a Samosatenian heretike directly impugning the eternall dietie of Christ by occasion of these words doe affirme that God of his free mercie without any satisfaction purchased by Christs death forgiueth sinnes vnto the penitent Socinus first maketh these and such like obiections 1. The Apostle here saith he hath mercie on whom he will therefore of his owne will be remitteth sinnes without Christ. 2. He doth forgiue sinnes for his owne sake Isai. 43.25 therefore not for Christ. 3. If God should forgiue sinnes for Christs satisfaction then both mercie and iustice should be seene at once in the worke of our saluation by Christ. 4. God may remit sinnes without satisfaction for he may depart from his right and remit of his owne as it pleaseth him 5. God requireth onely repentance and innocencie of life in them whose sinnes are pardoned and he forgiueth onely for that which he requireth 6. Many examples are extant in the old Testament of sinnes pardoned and mercie shewed without Christ as in Abel Henoch and others that pleased God by faith beleeuing onely that God is that he is a rewarder of the righteous Heb. 11.6 therefore without Christ. 7. God promiseth Ierem. 31. to be mercifull vnto their iniquites and to remember them no more but where he requireth satisfaction for sinne he remembreth it and is not mercifull vnto it 8. We are commanded one to forgiue an other as God in Christ forgaue vs but we must forgiue without any satisfaction Ergo so God forgaue vs. 9. The remission of the debt excludeth all payment and satisfaction for it to this purpose Socinus lib. de Servator The other impious heretike thus also obiecteth 1. Gods loue is set forth to vs in Scripture before Christ died for vs Ioh. 3.16 Ephe. 1.4 but Christs satisfaction sheweth that God was offended with vs before 2. God did remit our sinnes freely by grace Rom. 3.24 but grace and satisfaction are contrarie 3. This doctrine of satisfaction by Christs death maketh God cruell that would not receiue mankind vnto his fauour but by the most cruell death of his Sonne 4. It maketh God a Tyrant in punishing the innocent for offenders 5. The Sonne should be more mercifull then his Father for he forgiueth without satisfaction so doth not his Father 6. If Christ had truely satisfied for vs he should haue suffered eternall death and so neuer haue risen againe which had beene impossible these and other such obiections this wicked Ostorodius hath in a booke written in the Germane tongue against Tradelius cited by Pareus dub 13. Contra. Before we come to answear these obiections the state of the question must first be opened 1. the question here is not of the power propertie and facultie of shewing mercie which is naturall in God and absolute in him without any condition 2. but of the act and exercising of this propertie which is either generall toward all creatures and toward all men both good and bad vpon whom he suffereth the sunne to shine and the raine to fall Matth. 5.45 or speciall toward the elect in giuing them his grace and forgiuing their sinnes whereof the Apostle speaketh Tit. 3.4 When the bountifulnes and loue of God our Sauiour toward men appeared c. according to his mercie be saued vs. 3. this speciall act of Gods mercie must be considered two wayes according to the causes foregoing which are none other but onely the good pleasure of God no merit of any creature no not of Christ himselfe was the cause of his mercie toward the elect but as the Apostle saith he hath mercie on whom he will but there are certaine conditions which doe accompanie or followe this free act of Gods loue and mercie for the effecting of the worke thereof in the sanctification and glorification of the elect which are these three the ransome made by Christ faith in the
410 14. the wind 50. raptum 413.6 Iphicrate 414.46 all sinne 415 9 strong 418.6 should haue 420.50 in duritie 430. curiously f. earnestly 440.20 wherefore f. whereas 441.31 is f. of 442 56. Thus then f Then seeing 459 39 circumcision 465. bashar f. bashur 466. operation f. expectation 469 of â—ne f. Ive Centur. 5. f. 3.470 tobel f. tobel 471.53 which is f. with it is 478.13 mind f. word 479.25 whence f. where 38. safe f. sure 482.23 with f. which 485.32 titulare 488.37 any f. a. 489.30 ascribeth it not 490. impetum 492.6 Sidoniniaus f. Sodomites 497.27 exp to and. 499.30 interpretation 502.25 nation f. nature 41. Gentiles f. Iewes 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 503.42 a reason f. occasion 504. they f. their 506.25 of grace 507. fractorum 509.38 find out 40 infiltando 43. referreâ— 512 â— â—â—â—sion 51â— 4 impenitienda 11. repented of 49. explication 515. iniecerit 519.56 eternall 531. contribuo 537. saguina f. sanguina 539.11 conscilarium 540.37 clause 542.14 that he 544. on teaching 549.50 fratrem f. proprium 55◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551.28 in obâ—â—â— 554.1 Psalliaâ— 3. fall f. fault 555.19 communicate 32 yea the. 567 44. mal ficij 18 non sua c perdunt 577.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. provision 580. emanavit 581.35 causes f. clauses 587 30 debitum f delictum 596.18 hunc 45 exp that 50 omnem hominum 597.57 constancie f conscience 601.32 doe f may v 33 exp for 602 23 extorta extorted by c 604 2 decipere 8 directiva 609 8 exercise f excuse 32 exp rather 615 11 Iudis 619 43 were not 620 9 liberalitie 623 5 beloued 25 itineribus pedestribus 625.50 〈◊〉 641.44 could f. would 643 18 not now 48 over f euen 646 44 ipsa 649 30 feret f. fecerit 37 ends f. orders 65â— 48 Cleâ—â—â— f. Clemen 656 34 constituti 663 44 vnionis adoptionis 664 5 mercatur 668 24 time f. tearme 669 20 simplicitie 671 35.3 f. 5.673 â—0 numbring f. maintaining 675 46 world 57 crosse f. curse 654 49 fâ—cerat 690 41 Act 9 f. 29 691 46 acervos â—â—3 6 〈◊〉 693 8 misericordiam expectant 704 8 felicitas 723 18 whence f when 722 50 in f. a 724 17 annotation 725 4 Pallis 5 haue f. of 724 50 irreprehensibilis f. irreprehensibili 727 3 censetur 729 2 permanenduâ—â— â—6 them f. thence 43 but f. by 735 â—4 preferre 737.5 secula 20. velati 738.55 massas 740.34 is to be Non potest quisquam mare navigare increpidus nisi qui ante in fluminibus navigarit Ambros de Abraham lib 4. Sicut frumentú gemino molarum opere curatum niteâ—cir Hierome 〈◊〉 Prophetis Euangelio non tria sed vnum tabernaculum hom 5. in Leuit. Mark 14.15 Diuinae Scripturae triplicem habent gratiam deliciotae ad faporem solidae ad nutrimentú efficacesad medecinam in Cantic ser. 67. In Scripturis tibi loquitur Deus non minore fide quam si tibi ore ad os loqueretur de duplic Martyr Ecclesiae victoria est vos aperte dicere quod sentitis c sententias vestras prodidisse superasse est Hierome ad Cresiphon Zachar. 4.7 9. Nondum vindicatus est qui vindicat qâ—t in coeliâ— adoratur nondum vindicatur in terti de bon pattent Ille haereticum interficit qui haeriticum non patitur nostra autem correctio viuifecatio est lib. 3. â—on Pâ—lag Ingemui tantá nobis in esse negligentiam vt nec veritatem possemus astrucre cum alij valeant pro veritate inculcare mendacium de vir perfect Tanta debet esse merces euangelizantis regnum qua neque contristetur neque txtollatur in 1. Tim. 3 Illam stellam seruantes quae Magos perduxit ad Christum Act. 10.15 2. Pet. 3.15 1. Cor. 3.2 de sanct ser. 2â— in cap. 1. epist. ad Roman morali 2. Thess. 3.1 Hâ—mil de princip Apost rom 3. edit Parisien whether S. Paul wrote any Epistle to the Laodiceans lib. de Monog lib. 1. contr Iovinian lib. de oper Monach. initio coÌ„ment in epistol ad Titum see Synops. pag. 2055. edit 3. lib. 25. Moral cap. 17. 1. Doct. Of diuerse kindes of seruice 2. Doct of diuerse kindeâ— of callings 3. Doct. Of the difference betweene Apostles and other Pastors 4. Doct. The Father Sonne and holy Ghost one God 5. Doct. Christ God 6. Doct. Of the Gospel and the nature thereof 7. Doct. Christ God and man 8. Doct. Of the vnion of Christ 〈…〉 9. Doct. Of the 〈…〉 of the properties of Christs diuine and humane nature 10. Doct. Of prayer how it ought to be made 11. Doct. It is lawfull to take an oath 12. Doct. Meanes must be ioyned with prayer 13. Doct. Gods prouidence worketh by contrarie meanes 14. Doct. How the Apostles alleadged Scriptures 15. Doct. Of the diuers kindâ— of the knowledge of God 16. Doct. Of the diuers kindes of Idolatrie He that is guilty of the same sinnes 〈◊〉 condemn another but therein he also iudgeth himselfe No respect of persons with God in the elecâ—â—on of his Of their sinne of the last iudgment True doctrine not to be condemned for euill life Of the baptisme of infants Of the baptisme of the flesh and of the spirit Perer. disput 15. numer 73. 1. Obser. Some mens vnbeleefe hurteth not the faith of others 2. Obser. He that teacheth the truth must meet with the obiections of the aduersaries 3. Observ. We must trust God of his word 4. Observ. Not to accuse God but our selues 5. Obser. Ministers must not giue ouer though in some their labour be in vaine 6. Obser. How the Minister sometime in his discretion must make himselfe as one of the number 7. Observ. The lawe first to be preached 8. Observ. That the doctrine of iustification by faith onely is not enemie to good works 1. Observ. That our sinnes hinder our beatitude 2. The hope of our celestiall inheritance should qualifie our outward wants in this world 3. Neuer to cast off our hope â— to distrust in God 4. We must giue glorie and praise to God for all his benefits 5. The Scriptures are diligently to be searched of all 6. Our true consolation is that our sinnes are pardoned in Christ. 7. Christ dying for sinne doth teach vs to die vnto sinne Augustin de spirit liter c. 31. lib. 15. de Trinit cap. 16. Hier. epist. 151. lib. 13. de ciuit Dei c. 23. August lib. 4. cont 2. epist. Pelag. c. 4. lib. 3. de remission peccat c. 123. Bellar. lib. 4. de amiss grat c. 15. lib. de amist grat c. 10. com 3. lib. de correct grat c. 13. disput 1. num 2. Bernard serm de fallac pres vitae Calvin slaundered by Pererius August de nat grat 14. Hierom. lib. 2. contr Iovin Whether Salomon was a reprobate homil 2. de fest omnium sanct Matth. 5. â—â—â— Hexapl. in Exod in c 32. v. 31. lib. quis rerum divinarum fit haeres Ad Simplic lib. 1. qu. 2. Bellar. lib. 1. de amiss grat c. 12. in fine Bellarm. lib. 2. de amiss grat cap. 13. de natur Sâ—gâ— cap. 12. Hug. de S. Vict. lib. 1. de sacram par 5. c. 27. lib. 3. cont 2. epist. Pelag. c. 7. lib. 1. cont 2. epist Pelag. c. 21. lib. 2. de grat liber c. 17. Synops p 822. lib. de praedest grat c. 16. de persever lib. 2. c. 11. pag. 356. Wherein the Blessed Trinitie worketh ioyntly wherein seuerally lib. 4. de iustificat c 7. The Gospell to the world within the space of 20. or 30. yeares lib 3. cont 2. ep Pelag c. 7. serm de confes fidei Whom the Apostle meaneth by the God of this world 2. Cor. 4.4 The Gentiles should haue beene called though the Iewes had 〈◊〉 beene 〈◊〉 Origen confuteth one error by an other lib. 13. de Trin. cap. 2. Sermon 66. Commentar 2d Galat. 2. â—â—qui â—â—r Ambros de primatu ordiâ—as non potestatis Ad Salvinam In 16 c. ad Rom. 〈◊〉 catalog 1 a. dâ—spâ—â— c. 16. De sanct ser 26. In 16. c. ad Rom. moral vltiâ—n De diuers serum 41. 1. Cor. 15.10 Philip. 2.17 De sanct ser. 28. epist. 243. Cyprian de singularit Clerie cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comment in 16. ad Roman Ephes. 4.23 Whether the offices of Pastors and Doctors ought necessarily and perpetually to be distinguished in the Church Of hope and the nature thereof Of patience Reasons moouing vnto patience Of praier What it is to pray continually Why the Lord deferreth the requests of his children Heb. 13.4 in diatrib advers Luther Whether it be lawfull for one vniustly imprisoned to breake prison Why the Gentiles made the gods the authors of their lawes What is to be required in iudgement Of the excelleÌ„cie of lawes How war is to be enterprised The Ministers of the Church are not to attempt any thing by the sword Kings may be admonished of thâ—â—â— faults so it be done with reuerence Ministers of the Church 〈◊〉 not bound to 〈◊〉 unicate holy things to Tyrants * Heb. 13.17 Kings are not to be censured by excommunication Princes excommunicate by the Pope are notwithstanding to be obeyed of their subiects Whether the lawe commandeth vs to loue the Angels The Magistrates authoritie is empayred not confirmed by the exemption of Ecclesiasticall persons Stapl. repetit schol contr 2. qu. 5. art 1. How farre the Ecclesiasticall persons may deale in ciuill matters Why the Lord would not haue Dauid to build him an house Whether penll lawes bind in conscience Whether Christ be to be imitated in all his workes Difference betweene a weak faith and a false faith August epist. 19. ad Hieron
fathers for these fiue reasons 1. for their comfort in the expectation of the Messiah to come as Isa. 40.2 Speake comfortly to Ierusalem and crie vnto her that her warfare is accomplished c. 2. to stirre vp their desire to long for the comming of the Messiah as Isa. 64.1 O that thou wouldest breake the heauens and come downe 3. to set forth the honour and glorie of the Messiah that sent his forerunners and messengers the holy Prophets before him to proclaime the comming of the great king as the Prophet saith Isa. 40.3 A voice crieth in the wildernes Prepare ye the way of the Lord c. 4. that none might be excused by their ignorance as touching the comming of the Messiah as Abacuck 2.2 Write the vision and make it plaine vpon tables that he may runne that readeth it 5. that the fathers should not rest in the figures but by them should be brought to the vnderstanding of these things which were shadowed forth by those figures as the Apostle saith Hebr. 10.1 That the law had the shadow of good things to come Hug. Card. 3. The ministers and instruments of these promises or the Gospel promised were the Prophets in the Scriptures Gryneus Aretius and here by Prophets we vnderstand not onely them which were writers of the prophesies but they also which preached to the people as Nathan to Dauid and to whome those promises were made concerning Christ and so Adam Abraham Isaack Iaakob and the rest of the Patriarks are here also comprehended Hyperius 4. The subiect and matter of the Gospel is Iesus Christ the Sonne of God who is described in his person the Sonne of God in his offices he is Iesus the Sauiour and Christ the annointed of God and his two natures his humanitie v. 3. his diuine nature v. 4. Now this Gospel is sometime called the Gospel of God as in this verse sometime the Gospel of Christ v. 16. the one in respect of the author of the Gospel the other of the matter and subiect Gryneus 12. Quest. Whether the Gospel be comprehended in the old Testament 1. This is euident by diuers reasons that the fathers vnder the old Testament enioyed the Gospel of Christ. 1. If they had not the Gospel they could not consequently haue faith for how could they beleeue in him of whome they had not heard and faith commeth of hearing Rom. 10.14 17. but the fathers had faith as the Apostle prooueth at large Heb. 11. 2. If they had not the Gospel then were they not saued by the grace of Christ which is by the Gospel for the law was giuen by Moses but faith and truth came by Iesus Christ now the fathers were saued by the grace of Christ Act. 15.11 3. The fathers had the knowledge of God but that commeth by the reuelation of Iesus Christ Ioh. 1.18 4. The fathers did eate and drinke Christ 1. Corinth 10.3 but he is onely eaten and drunke by faith therefore the fathers were not without the faith of the Gospel 2. But it will be thus obiected on the contrarie 1. the Gospel was onely promised to the fathers as here the Apostle saith which he had promised before by the Prophets but that which is promised a man hath not in deede 2. againe the Apostle saith that the mysterie of the Gospel was kept secret since the world beganne Rom. 16.25 therefore it seemeth to haue beene vnknowne to the fathers 3. S. Marke also thus beginneth his Gospel Mark 1.1 The beginning of the Gospel of Iesus Christ if the Gospel beganne but then it will follow that the Patriarks had it not before 3. For answer hereunto the Gospel must be distinguished for it either may be taken for the Gospel promised or the Gospel complete and exhibited the Gospel promised is the doctrine of grace by Christ to come the Gospel complete and exhibited is the doctrine of grace in Christ alreadie exhibited and performed to the world By this distinction the seuerall obiections propounded may be answered 1. That which is promised a man hath not in full complement and perfection but he may haue it in certen and assured hope so the fathers had not in deede the Gospel exhibited but they had it promised and so enioyed it in hope 2. Likewise the mysterie of the Gospel which lay hid from the beginning of the world must be vnderstood of the Gospel exhibited 3. And S. Marke also vnderstandeth the beginning of the Gospel not accomplished but onely exhibited and manifested Pareus 13. Quest. How Christ is said to be made of the seede of Dauid after the flesh v. 3. 1. Some doe read genitus begotten as Vatablus or natus borne Erasm. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth made which doth better set forth the admirable conception of Christ of a virgin without the helpe of man which is not so well expressed in the other reading to say he was borne or begotten Beza Tolet. 2. Chrysostome well noteth why it is added after the flesh significans quod iuxta spiritum generationem habeat signifying that he had a generation also after the spirit as he had one according to the flesh And this generation also after the flesh is first spoken of not because it was first in order but this infinite generation commodius auditorem subducit doth more fitly bring the hearer to the other diuine and first generation 3. By flesh is here vnderstood the substance of Christs humane nature as it was infirme and weake which weaknes notwithstanding continued but for a time not as it is corrupt as it is taken Ioh. 1.14 1. Tim. 3.17 And although mention be not made here of the soule of Christ it must neither be vnderstood to haue had the same beginning with the flesh of the seede of Dauid nor yet as Origen is it here vnderstood by the spirit of sanctification which sheweth the diuine nature of Christ Beza but Christs soule was infused of God and seeing he tooke our flesh and became very man it followeth consequently that hauing an humane and organicall bodie he was also endued with an humane soule Gryneus 4. Now he is said to be of the seede of Dauid that although he was not conceiued by any humane seede yet ex ea carne formatus est quae constat ex semine he was formed of that flesh which came of humane seed gloss ex August so that this word seede doth not onely note here the Virgin Marie which was of the posteritie of Dauid but ipsam carnem de Virgine assumptam the very flesh taken of the Virgin Beza 5. And though he came also of the seede of Abraham and of other the holy fathers yet mention is made of Dauid for these reasons 1. because the Messiah was promised to come of Dauid Hugo 2. vt ex rege natus oftendatur that it might appeare he was borne of a king 3. quia Dauid criminosus and because Dauid was a sinner that he was
the resurrection from the dead it shall not be amisse to handle distinctly because of the difficultie and diuers expositions of them 17. Quest. Of the meaning of these words Declared to be the Sonne of God in power 1. Some read predestinate to be the Sonne of God which they expound diuersly 1. Ambrose giueth this sense he was predestinate not to be the Sonne of God for he was from the beginning sed vt manifestetur but to be manifested in the flesh But then had S. Paul spoken very imperfectly and doubtfully saying onely predestinate to be the Sonne of God without any other addition 2. Augustine ioyneth it with the last clause by the resurrection of the dead he was predestinate to be the first and chiefe of those which should rise from the dead August in 1. ad Roman But by this exposition the order of the words is transposed 3. Anselmus and so also Lyranus thus expound that Christ as the Sonne of God could not be predestinate beeing coeternall with his father sed vnio illa facta est à dei praedestinatione but that vnion betweene the humane and diuine nature came to passe according to Gods predestination But this deuise Tolet ouerthroweth by this argument that it can not be saide that Christ as man was predestinate to be the Sonne of God for when we say Christ we affirme him to be God as we can not say a man is predestinate to haue a soule for he can not be a man without a soule ad quod aliquid praedestinatur est extra ipsam quod praedestinatur that whereunto any thing is predestinate is an other thing beside that which is predestinate Christ then can not be predestinate to be the Sonne of God because Christ is alwaies the Sonne of God therefore not Christ but the humane nature of Christ was predestinate to be vnited to the diuine 4. Tolet vnderstandeth this predestination not of the prioritie of time but of order that Christ was predestinate that is prae omnibus declaratus filius before all declared to be the Sonne of God for he onely is the true naturall Sonne of God But predestination is not taken in that sense and this beeing admitted that Christ was preordained to be the Sonne of God then he was ordained but that can not be said seeing he was alwaies the Sonne of God And all these expositions doe faile in mistaking the Greeke word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained or defined not preordained 2. Origen mistaketh the word predestinate and therefore readeth simply without the preposition destinate or appointed for praedestinatur quod non est destinatur quod est that is predestinate which is not that is destined which is But Origens distinction holdeth not for euen Christ in respect of his office though not as God is saide by the Apostle to be ordained before the foundation of the world 1. Pet. 1.20 3. There is then a third exposition which is best of all to interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared demonstrated as Chrysost. Theophyl Tertullian advers Propeam so also Erasmus Beza with most of our new writers so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not onely to decree define but to demonstrate prooue declare and this sense is most agreeable to the words following according to the spirit of sanctification by the resurrection c. that is in his diuine nature shewing it selfe by Christs raising of himselfe from the dead he was declared to be the sonne of God 4. And touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power it neither is to be restrained to the miracles and signes which Christ wrought as Chrysostome for that expresseth not the full meaning of the Apostle nor yet is it to be referred to the word declared that he was mightily declared though that be true also Genevens but rather vnto the last words the Sonne of God he was declared to be the Sonne of God omnipotent of the same power and maiestie with his Father Beza Pareus Gorrham 18. Quest. Of these words according to the spirit of sanctification v. 4. 1. Some doe here vnderstand by the spirit of sanctification the holy Ghost the third person in Trinitie and in this sense it is diuersly applied 1. Some referre it to the clause before of Christs birth he was made according to the seede of Dauid after the flesh c. by the spirit of sanctification because he was conceiued by the holy Ghost gloss ordinar 2. Some doe ioyne it with the 1. v. put apart for the Gospel of God c. by the spirit of sanctification but the order of the Apostles words will admit neither of these interpretations 3. Chrysostome expoundeth it of the gifts of the spirit which Christ distributed at the sending of the holy Ghost so also Tolet vnderstandeth it of the vertue and operation of the spirit whereby the Apostles wrought wonders and signes But the phrase will not beare this exposition which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit not by the spirit which are two diuers things as Beza noteth if any of these interpretations be receiued the Apostle would have said by the spirit not according to the spirit 4. Gorrham sheweth how Christ was declared to be the Sonne of God by the spirit of sanctification these 7. waies 1. because he was conceiued by the holy Ghost 2. he was replenished with the gifts of the spirit 3. manifested by the spirit when it descended vpon him in the likenes of a doue 4. he was glorified by the spirit Ioh. 16.14 5. he breathed the spirit vpon his disciples 6. he sent the holy Ghost vpon his Apostles 7. he giueth his spirit to all that beleeue in him Eph. 1.13 Ye were sealed by the holy spirit of promise 2. Origen by the spirit vnderstandeth the soule and spirit of man but that manifested Christ to be man not the Sonne of God 3. But by the spirit of sanctification is not here meant the holy spirit the third person of the Trinitie but the diuine nature of Christ. And whereas Tolet obiecteth nec diviâ—iâ—â—â— in Scriptura vnquam tali voce significatio that the diuine nature is neuer signified by this manner of speach it is euident that where S. Paul saith 2. Tim. 3.16 iustified in the spirit and Heb. 9.14 he offered himselfe through the eternall spirit that the diuine nature is here vnderstood which is said to sanctifie because of the effects by his diuine spirit he sanctifieth his owne bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypostatically and his mysticall bodie the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerfully or effectually This to be the meaning is euident by the opposition betweene the flesh and the spirit as he was made according to the flesh so he was the Sonne of God according to the spirit Beza Pareus And before them Ambrose so expoundeth which was the Sonne of God according to the sanctifying spirit that is secundum
also that he was endued with an humane soule which though it be not here comprehended vnder the name of flesh yet it followeth by necessarie consequence that hauing an humane bodie he likewise receiued of God a reasonable soule as he himselfe saith Matth. 26.38 My soule is heauie vnto death his diuine spirit was not subiect to griefe or heauines This ouerthroweth the heresie of the Apollinarists which denied Christ to haue an humane soule but affirmed that his flesh was animated by his diuine nature 7. Controv. That the Romane faith is not the same now which was commended by the Apostle v. 8. Your faith is published through the whole world Pererius among other commendations of the Romane faith alleadgeth this That the Romane Church hath kept inviolablely the faith once receiued by the Apostles and therefore the fathers Ireneus Tertullian Opsatus by this argument vsed to confute heretikes because they dissented from the faith of the Church of Rome The Rhemists also alleadge diuers testimonies of the fathers in the commendation of the Romane faith as of Cyprian who saith whose faith was praised to whom misbeleefe can haue no accesse epist. 55. nu 6. likewise Hierome the Romane faith commended by the Apostles mouth will receiue no such deceits nor can be changed possibly though as Angel taught otherwise beeing sensed by S. Pauls authoritie adv Ruffin l. 3. c. 4. Contra. 1. The meaning of these fathers is not to giue such priuiledge vnto the Romane Church as that it should neuer faile in faith for Cyprian though in error himselfe chargeth Stephanus Bishop of Rome with error and Hierome sheweth that Liberius Bishop of Rome fell into heresie catalog and he himselfe reprooueth the custome of the Church of Rome and preferreth the custome of the Catholike Church in all the world◠Evagrio 2. But they giue this commendation of the Romane faith which was commended by the Apostle which while the Church of Rome held as it did vntill those times it could not possibly erre Now beeing fallen from that faith more then any Christian Church in the world it hath lost this commendation which S. Paul gaue of the faith of the Romanes therefore as P. Martyr well saith dolendae magis sunt vices Romana Ecclesia c. this change of the Church of Rome is much to be lamented which beeing sometime so highly commended by the Apostle is now become the seat of Antichrist as at Ierusalem Antioch Alexandria Constantinople which were sometime famous Churches the Mahometarie profession is now receiued and the Christians that are there are addicted to infinite superstitions 8. Controv. That the Pope is not vniuersall Bishop v. 5. By whome we haue receiued grace and Apostleship c. among all the Gentiles hence the Romanists may pretend the Popes vniuersall Pastorship ouer all the world because he succeedeth the Apostles Contra. 1. Other Bishops also as well as the Pope succeeded the Apostles therefore they also may chalenge as well as he to be vniuersall Bishops 2. But neither they nor he doe succeede the Apostles in their speciall calling to be Apostles but in their generall ministerie in office in beeing Pastours and Bishops 3. The Pope chalengeth to be Peters successour not Pauls but Peter was the Apostle of the circumcision not of the vncircumcised Gentiles 4. Gregorie the 1. Bishop of Rome condemneth the title of vniuersall Bishop and thus wrote concerning Iohn Patriarke of Constantinople who affected that title lib. 6. epist. 30. Ego fideliter dico quia quisquis se vniuersalem sacerdotem vocat vel vocari desidevat in electione sua Antichristū praecurrit c. I speak confidently that whosoeuer calleth himselfe vniuersal Priest or desireth to be so called in his pride forerunneth Antichrist likewise in the Africane Councell it was thus decreed the Bishop of the first Sea shall not be called the Prince of Praists or the chiefe Priest but onely Bishop of the first Sea Vniuersalis autem nec etiam Romanus pontifex appelletur c. But no not the Bishop of Rome shall be called Vniversall distinct 100. primae sedis Controv. 9. Against the Popish distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue ver 9. Whom I serue in my spirit 1. The Romanists make this difference they take the first to signifie religious worship due onely vnto God the other to betoken seruice which is giuen vnto Saints and men Bel. lib. 1. de Sanctor beatitud c. 12. Erasmus much dissenteth not sauing that he vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be worship which is giuen Diuis aut Deo to Saints or God Contra. That these words are indiffently taken for the same is euident both by the Scripture and prophane writings 1. as the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom I worship so in other places he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue Act. 10.19 Rom. 7.6 and 12.11 Ephes. 6.7 Philip. 2.22 Pareus And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue is giuen vnto God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would haue onely to signifie to worship is vsed of men as in Leviticus 23.7 where it is said thou shalt doe no seruile worke the words are as the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise Deuter. 28.48 where it is said thou shalt serue thine enemies the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. likewise these words are in forren writers taken in the same sense as Pet. Martyr sheweth out of Suidas that at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the first word afterward was taken to be of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship So also Xenophon lib. 3. Cyropaid bringeth in the husband thus speaking vnto Cyrus concerning his wife that he had rather giue his life then she should serue the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza also sheweth the same out of Pindarus in Olymp. od 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward for seruice So that the vanitie of this distinction sufficiently appeareth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is added for more vehemencie and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to tremble because it is the vse of seruants to be much afraide and tremble at the presence of their Masters Erasmus This diuise then will not serue their turne to coine two kinds of religious seruice by this curious distinction one peculiar vnto God the other vnto Saints Controv. 10. That God onely is spiritually to be serued and worshipped v. 9. Whome I serue in the spirit God onely is so to be serued as our Blessed Sauiour saith Matth. 4.10 thou shalt worship the Lord thy God and him onely shalt thou serue Origen saith lib. 1. in epist. ad Roman Nos nullam creaturam sed patrem filium spiritum sanctum adoramus colimus we worship no creature but
is expressed afterward their conscience accuseth or excuseth them Quest. 29. What precepts the lawe of nature containeth and prescribeth This may be shewed both generally in the diuerse kinds of those things whereof these precepts consist and in particular by a seuerall induction and instance in the precepts of the morall lawe 1. Man is bound to carrie himselfe vpright both toward God that is aboue him toward other men like himselfe and toward such things as are inferiour vnto him and vnder his rule and command as within him his bodie sense affections without him honour riches pleasure and such like In all these man receiueth some direction from the lawe of nature for the first he is taught to loue God and feare him aboue all as beeing the maker of all things for the second there are two naturall precepts one affirmatiue whatsoeuer you would that men should doe vnto you doe vnto them Matth. 7.12 the other negatiue quod tibi fieri non vis alteri ne feceris that which you would not haue done to you offer not to another for the third euen Cicero by the light of nature could say animus imperat corpori vt Rex ciuibus ratio libidimi vt seruis dominus the minde ruleth the bodie as the king his citizens reason the lust as the master gouerneth the seruants lib. 3. de repub which words are cited by Augustine lib. 4. cont Iulian. c. 12. euen by naturall reason man hath some direction to guide himselfe in the desiring and coueting of the temporall things of this life 2. Another generall demonstration there is of these naturall precepts for man hath some naturall inclinations common to all other things some incident onely to things that haue life and some peculiar to humane nature of the first kind is the desire which euerie thing hath for it owne preseruation and hence it is that a man naturally declineth all things which are hurtfull to his life and is inclined by nature to preserue his bodie and life as Tullie saith generi animantium omni est à natura tributum c. it is giuen by nature vnto euerie liuing thing to defend it owne bodie and life of the second sort is the procreation and education of children which is by nature giuen vnto vnreasonable creatures of the third kind are those things which specially belong vnto the nature of man as a desire to knowe the truth and to acknowledge God and liue sociably with other men so Tullie also saith eadem natura virationis hominem conciliat homini adorationis vitae societatem c. the same nature by the force of reason doth ioyne man to man both in the societie of speach and life lib. 1. de officijs 3. But more euidently shall it appeare what nature prescribeth by particular induction in the seuerall commandements of the morall lawe 1. Concerning the worship of the onely God the heathen by nature had some knowledge thereof as Cyrellus lib. 1 cont Iulian. citeth Pythagoras Deus vnus est c. God is one not without the gouernment of the world as some thinke sed in ipso est tot â—s en toto orbe but he is in it wholly in the whole he considereth all generations the beginning of all things the father of all c. the same father sheweth how Orpheus recanted his error of the multitude of Gods and in the end ackowledged one onely God 2. And as touching the adoration of images Strabo writeth that the Persians had neither altars nor images and when they warred against the Greecians they ouerthrewe and burned their temples with their images the like Cornelius Tacit. writeth of the Germanes quod coelesti maiestati parum convenire putauerunt c. that they thought it not agreeable to the celestiall maiestie to include the gods within walls or to resemble them to any humane shape Numa Pompilius thought it vnlawfull to ascribe any forme either of man or beast vnto God that was invisible 3. Touching the abusing and profaning of the name of God Tullus Hostilius was killed with lightening and his house burned because he attempted by certaine irreligious excorcismes to call vp Iupiter Elicius Theophrastus as Plutarke writeth noted Pericles that beeing sicke shewed vnto his friend certaine enchanted toyes hanging about his necke 4. And the Gentiles also obserued their Sabboths and dayes of rest wherein it was of their blind and corrupt nature that they added many superstitious obseruations of their owne yet nature taught them that some time was to be set apart for the worship of their gods 5. The Gentiles also commended the honouring of parents and condemned disobedience vnto them therefore Solon beeing asked why he appointed no punishment for such as killed their parents answered because he thought that none would be so wicked to attempt any such thing 6. Such was the hatred of the detestable sinne of murther among the Romanes that for the space of 620. yeares from the first building of Rome none was found to haue beene killed within the citie walles by any priuate mans hand as Dion Holicarnass obserueth 7. Adulterie was odious by the light of nature among the Gentiles as appeareth by the iudgement of Pharaoh and Abimelech concerning Sara Abrahams wife Gen. 22. 20. 8. Theft by Draco his lawe was punished with death Solon thought that too grieuous a punishment and enioyned double restitution for theft the Indians and Scythians because they had not houses to keepe their goods in counted theft among the most grieuous offences the like opinion they had of fraud and impostures Cato beeing asked quod faenerari what it was to be an vsurer answeared quid hominem occidere what is it to kill a man 9. The Indians most seuerely punished those which were taken in a lie and generally among the heathen they so detested falshood and were iealous and suspicious of false testimonies that as Cicero saith it was generally receiued vt vel amplissimi homines ne in miximis rebus c. that no not the most excellent men euen in the smallest matters should giue testimonie in their owne cause and for the same reason they would not suffer any to be a witnesse against his enemie for it was supposed he would make a lie to endanger him whom he hated 10. The Gentiles also were not ignorant that it was vnlawfull to couer the things of another as when Xerxes dealt with Leonides to haue revoulted and promised to make him Monarch of Greece he receiued this answer from him If you had knowne saith Leonides what things are honest in mans life abstinuisses à concupiscendis alienis you would haue abstained from coueting other mens things And thus by this particular induction it is euident how the effect of the morall law is naturally written in the heart of man and that the lawe of nature if it be not blinded commandeth the same things which the written lawe of God ex Gualtero Quest. 30. What the lawe of
law written Contra. 1. The Apostle inferreth not that euery mouth is stopped by the written testimonies but that generall word is vsed least the Iewes should thinke themselues excluded so then not that writing but the thing written that all men are sinners serueth to stoppe all mens mouthes and especially the Iewes it conuinceth both Iewes and Gentiles the Iewes both for the manner because the written law was giuen vnto them and for the matter also they were sinners the Gentiles it conuinceth for the matter they were guiltie of all these sinnes 2. Though law be there taken generally both for the naturall and written law by the which came the knowledge of sinne and yet both Cain and Iosephs brethren had beside the naturall law instructions receiued from their fathers yet in this place it is euident that the Apostle meaneth the written and speaking law whatsoeuer the law saith 2. Origen beside hath here an other strange conceit he thinketh that not onely men but Angels and spirits are here saide to be vnder the law because they also haue a law and rule giuen them to be ordered by but seeing the Angels are not saued by faith in Christ which the Apostle treateth of here he saith directly that by the works of the law no flesh shal be iustified in his sight the angels can not be said to be vnder the law for they are not in the flesh 3. Theodoret here hath this distinction that the law saith thus to them which are vnder the law seà non de ijs but not onely of them for the Prophets haue many comminations concerning the Egyptians Babylonians and other nations Pererius also hath this obseruation that wheÌ„ as any prophesie is directed against other nations they are touched by name but those things which are set downe in generall and absolutely without any such particular direction doe properly appertaine vnto those who are vnder the law c. And although the Scripture make mention of other nations yet the speciall intent thereof is to profit the Church of God Faius 4. Now the occasion of these words of the Apostle is this the Iewes hearing these generall sentences setting forth the iniquitie of the world might thinke that the Gentiles were specially meant and so shift them off from themselues Therefore the Apostle sheweth that these things were specially directed to the Iewes and that by these three arguments 1. from the relation which the law hath to them to whome it is giuen it seemeth specially to concerne them therefore because the Scriptures wherein these things were found written were giuen vnto the Iewes to them they were specially directed 2. from the end that euery mouth should be stopped if the Gentiles should be vnderstood and not the Iewes also then they might haue somewhat to glorie in and to exalt themselues against God therefore that all occasion of boasting should be taken away euen the Iewes are conuinced by these testimonies to be sinners 3. an other ende is that not onely all occasion of boasting should be taken away but that the whole world should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltie and culpable before God Chrysostome by this word vnderstandeth him qui sibi ipsi aâ— defensionem non sufficit who is not sufficient or able to defend himselfe but it signifieth more one that is guiltie and subiect to condemnation Pareus 5. Tolet thinketh not this to be the occasion to meete with such a secret obiection of the Iewes for they could not be ignorant saith he but that whatsoeuer was written in the Scriptures was spoken to them but rather to shew the reason why they could not be iustified by the law because the law which was giuen vnto them condemned them annot 11. Contra. The Iewes did know that the Scriptures did speake vnto them but not of them they might flatter themselues as though such things were vttered against the Gentiles and therefore as Augustine saith in Iudaeis confringenda erat superbia c. the Iewes pride was to be taken downe exposit epist. ad Galat. and both these may very well stand together that an obiection of the Iewes is met withall and a reason also shewed that the law which condemned them could not iustifie them 6. But the Psalme whence the Apostle alleadgeth his first words toucheth those which said there is no god Psal. 14.1 but so did not the Iewes Hierome answereth they did confesse God with their mouth sed factis negabant but denied him in their works 23. Quest. How no flesh is iustified by the workes of the law v. 20. 1. By the works of the law in that he decreeth iustification to the very workes not to the persons or workers onely it is euident that the places before alleadged as v. 10. there is none righteous no not one are to be vnderstood generally of all and not of the most although some should be excluded that did some good workes either among the Iewes or Gentiles for euen the workes of the law which they did were not able to iustifie them Melancthon 2. By the workes are not here vnderstood those quae praecipiuntur which are commanded and required by the law for if a man could performe those works he should finde life thereby but such quae praestantur which are performed of men Beza either before grace which can not iustifie because they can not be good or acceptable to God without faith or in the state of grace which can not iustifie neither because they are imperfect Pareus 3. By the law here he vnderstandeth both the natural whereby the Gentiles were conuinced and the written law giuen to the Hebrewes for the Apostle disputeth generally against both the Gentiles and Hebrewes proouing them both to be transgressors of the law and so not able to be iustified thereby Pareus and by the works of the law are vnderstood not onely the ceremonials and iudicials as the ordinarie gloss but the morall works which the Gentiles did by the light of nature for otherwise the Iewes onely should be excluded whereas the disputation of the Apostle is generall both against Iewes and Gentiles Pareusâ— Tolet. 4. The word flesh is diuersly taken in Scripture it signifieth the humane nature of man as Ioh. 1.6 the word was made flesh or the corruptible and mortall state of man as wheâ— the Apostle saith flesh and blood can not inherit the kingdome of God or the sinfull state and condition of man in which sense it is saide they that are in the flesh can not please God in which sense Origen would haue it taken here that they which are carnall not spirituall aâ—â— denied iustification by works but in this sense the meaning of the Apostle should be much peruerted who generally affirmeth that there is no iustification for any by the works of the law but by faith but yet the Apostle vseth this word flesh to put man in minde of his fresh condition and state beeing not apt of it selfe to bring forth
commeth the knowledge of sinne and the law is a schoolemaster to bring vs vnto Christ it sheweth vs our disease and sendeth vs to the Physitian Faius Sasbout but because this is not the proper effect of the law otherwise then by reason of our infirmitie the Apostle is to be vnderstood to speake of the practise and obedience of the law which Christ requireth of the faithfull who though they doe not looke thereby to be iustified yet by the spirit of sanctification are enabled to walk according to the same as the law commandeth that we should loue the Lord with all our heart and our neighbour as our selfe these precepts euery Christian is bound to keepe And in this sense our Sauiour specially saith Matth. 5. I came not in dissolue the Law but to fulfill it so Origen omnis qui credens Christo bene agit c. viâ—enâ—â— legem confirmat c. euery one which beleeueth in Christ and doth well doth confirme the law by his life to the same purpose Augustine fides impetrat gratiam qua lex impletâ—â— c. faith obtaineth grace whereby the law is fulfilled c. the Gospel giueth grace whereby men are directed to liue and walke according to the law Adde hereunto that without faith it is impossible to keepe the law or any part thereof as the law commandeth vs to loue God with all our heart but no man can loue God vnlesâ— he first know him and beleeue in him Againe the law commandeth the worship of God whereof inuocation is a part but none can call vpon him vpon whome they haue not beleeued Rom. 10. Mart. 6. Other expositions there be of this place Caietane saith that faith doth establish the law because by faith we beleeue that God is the author of the law without which faith iâ— would be of no greater authoritie with men then the laws of Lycurgus and Solon 7. Catharinus a Popish writer herein would haue the lawe holpen by the Gospell because those things which were handled obscurely in the lawe are manifested openly in the Gospell the lawe was kept then thorough a seruile feare but now vnder the Gospell for the loue of iustice But leauing those and other like expositions I insist vpon the fift before alleadged as most agreeable vnto S. Paul 8. Now then whereas the Apostle in some places speaketh of the abrogating of the law as Heb. 7.12 If the Priesthood be changed there must of necessitie be a change of the lawe and v. 18. the commandement that was afore is disanulled because of the weakenesse thereof and vnprofitablenes c. he is not herein contrarie to himselfe for either the Apostle speaketh of the ceremoniall lawe as in the first place but it is the morall law which is established by faith or be meaneth that the vnprofitable ende of the morall lawe which was to iustifie men is abrogated but here he speaketh of an other ende and vse of the lawe which is to be a direction vnto good life in which sense the lawe is established 9. Thus the Apostle hath answeared this obiection least he might haue seemed to abrogate the lawe because he denieth vnto it power to iustifie vnto this obiection he maketh a double answear first in denying that he doth not take away the effect of the lawe for where one ende of a thing is denied all are not taken away secondly he answeareth by the contrarie he is so farre from abrogating or disanulling the lawe that contrariwise he doth establish and confirme it as is shewed before 4. Places of doctrine Doct. 1. Of the preheminence or prerogatiue of the Church v. 1. What is the preferment of the Iewe c. here occasion is offred to consider of the preheminence and excellencie of the Church which consisteth in the consideration of the dignitie state and blessings wherein it excelleth other humane conditions and states This excellencie and preheminence of the Church is either of nature or grace but by nature all men are the children of wrath one as well as an other Ephes. 2.3 therefore all the prerogatiue of the Church is of grace This prerogatiue is either common to the old Church of the Iewes and the newe of the Christians or proper and peculiar the common is either internall in their vocation iustification sanctification by the spirit or externall in their publike profession of religion and adoption to be the people of God with their externall directions by the word and sacraments vnto saluation The peculiar and proper prerogatiue of the old Church is considered 1. in their state that they were a people seuered from the rest of the world and ioyned vnto God by a solemne couenant 2. in the blessings wherewith they were endued which were partly spirituall as the Scriptures of the Prophets were committed vnto them they had the legall sacraments of circumcision and the Paschal lambe the Priesthood of Leui partly temporal as the inheritance of Canaan which was tied vnto Abrahams posteritie The prerogatiue peculiar vnto the Church of the newe Testament consisteth 1. in their state in beeing an holy people taken out from the rest of the world and consecrated to the worship of God 2. in their blessings partly perpetuall as the doctrine of the newe Testament the sacraments baptisme and the supper of the Lord partly temporall as the gift of tongues and miracles which the Church had for a time for the necessarie propagation of the faith but are now ceased ex Pareo Doct. 2. Of the vtilitie and profit of the diuine oracles v. 2. Vnto them were coÌ„mitted the oracles of God The Scriptures called here the diuine oracles are profitable to diuerse ends 1. illuminant intellectum they doe lighten the vnderstanding Psal. 19.8 It giueth light vnto the eyes 2. inflammant affectum they inflame the affection as Luke 24.32 the two disciples said betweene themselues did not our hearts burne within vs while he talked with vs by the way 3. mundant culpam they doe cleanse the fault as Ioh. 15.3 now are ye cleane thorough the word which I haue spoken vnto you 4. conseruant contra tristitiam they doe comfort against heauinesse 5. roborant ad pâ—tientiam they do strengthen vnto patience both these the Apostle sheweth saying Rom. 15.4 that we through patience and consolation of the Scriptures might have hope 6. franâ—â—â—t cordis duritiam they breake the hardnesse of heart Ierem. 23.29 is not my word like an hammer that breaketh the stone 7. protegunt contra tentationes they defend and protect against the tentations of the deuill Prou. 30.5 Euerie word of God is pure it is a sheild c. Ephes. 6.17 the sword of the spirit is the word of God Gorrhan Doct. 3. Of the combination betweene God and his Church v. 3. Shall their vnbeleefe make the faith of God without effect Here are to be considered tria ingorum paria three paire of yokes and bands as it were betweene God and vs. 1. the couenant and
disput 19. err 94. Ans. 1. The Eunuchs faith was not onely an historicall knowledge that Christ was the Sonne of God which the Deuills also knew and confessed but he beleeued to haue remission of his sinnes in his name and therefore he was baptised for baptisme in the name of Christ was for remission of sinnes Act. 2.38 the same may be said of the keeper of the prison who was baptised with his houshold 2. Neither was Abrahams faith onely a generall apprehension that Christ should come of his seede but he made particular application of that promise euen to himselfe trusting to be saued by the Messiah and therefore our Sauiour saith of him Ioh. 8.56 Your father Abraham reioyced to see my day he saw it and was glad 3. Pererius third exception is that a man can not in this life by faith be certaine of remission of sinnes some of his arguments are these 1. Iob faith c. 9.15 Though I were iust yet could I not answer and v. 20. Though I would iustifie my selfe mine owne mouth would condemne me c. And S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. The Apostle biddeth â—s to worke out our saluation with feare and trembling Philip. 2.12 S. Paul also was not so sure of his iustification but that he still remained in doubt and feare 1. Cor. 9.27 I beate downe my bodie and bring it in subiection least after I had preached to others I my selfe should be a reprobate 3. This certentie of remission of sinnes should be either humane or diuine the humane is of three sorts either by the outward sense or by the inward act of vnderstanding or by euident demonstration but none of these it is the diuine is also of two sorts either by the generall apprehension of the articles of faith but this worketh no such certentie for then euery Christian that knoweth and beleeueth the articles of faith should haue it or by speciall and particular reuelation which euery one can not haue Perer. disput 19. numer 97. Contra. 1. Iob and Paul in those places speake onely of such iustification which might be grounded vpon their owne worthines by such iustification indeede they could haue no assurance but they renounced it I am not thereby iustified saith the Apostle that is by his owne conscience which yet accused him not 2. The Apostle both teacheth others to take heede of carnall securitie and presumption and shewed the practise of it in himselfe one may be sure of remission of sinnes and yet walke in feare and reuerence this certentie then of remission of sinnes onely excludeth carnall securitie not reuerent and faithfull feare neither did S. Paul feare to become a reprobrate but least if he should doe contrarie to his doctrine it should be a reproofe vnto him for he himselfe was most sure of his saluation as he professeth confidently that nothing could separate him from the loue of God in Christ Rom. 8.38 3. This certentie indeede we willingly graunt is not humane but diuine neither is it so diuine as that it needeth alwaies an extraordinarie and speciall reuelation and yet it is more than an vniuersall and generall apprehension of the articles of the faith for betweene these two there is a third a particular application by faith of the generall promises of God whereby a faithfull man groweth into this assurance 4. And whereas he further obiecteth that seeing euery mortall sinne hindreth iustification if a man can not assure himselfe to be free from sinne neither can he be assured of the remission of his sinnes we answer that if a man did thinke by his owne puritie to obtaine remission of his sinnes he can not possibly be assured of forgiuenes so long as he hath sinne but seeing we hope to be iustified by faith in Christ by his righteousnes and not our owne notwithstanding that the faithfull are compassed about with infirmities yet this hindreth not the certentie of iustification by faith So then a faithfull man must be considered two waies in his spirituall part which is quickned and lightened by faith and in his carnall infirmitie which yet remaineth in the regenerate which causeth sometimes doubtfulnes in the seruants of God but the spirituall man preuaileth and faith ouercommeth our carnall infirmities that although they be and remaine in vs yet they doe not raigne 5. This then notwithstanding all these former obiections remaineth as an vndoubted principle of our faith that a faithfull man may be assured by faith of his iustification and of the free remission and forgiuenes of his sinnes in Christ which appeareth to be 1. by the nature and propertie of faith which is to be without wauering Iam. 1.6 Let him aske in faith and wauer not 2. by the effects of faith which worketh boldnes confidence and assurance and peace with God Rom. 5.1 but we could haue no peace of conscience if we were not assured of forgiuenes 3. by the experience which the faithfull had as S. Paul by faith was most assured perswaded of the loue of God toward him in Christ Rom. 8.38 whereof proceeded that his praier to be dissolued and to be with Christ Phil. 1. see further hereof Synops. Centur. 4. err 56. 18. Controv. What manner of faith it is that iustifieth Pererius saith that iustification may be taken two waies either for the preparation and tending vnto iustice or the very production of iustice it selfe as the word generation in naturall Philosophie is sometime taken for the very production of the forme and the perfection of generation or for the first alteration and change of the matter which is but in the way and tending vnto generation the Apostle speaketh of the first kind of iustifying in this place faith is saide to iustifie that is faith not yet formed with charitie prepareth and maketh a way vnto iustification which is per charitatis infusionem by the infusion of charitie disput 18. numer 86. so his opinion is that faith which is said to iustifie is seuered from charitie it is fides informis expers charitatis an imperfect and vnformed faith voide of charitie Contra. This assertion is flat contrarie and opposite to the Scripture for the Apostle sheweth that it is faith working by loue which saueth Gal. 5.6 and S. Iames saith that faith without works can not saue c. 2.14 but such a faith is dead and it is no other but the faith which deuills haue for the deuills beleeue and tremble v. 19. Let the Romanists content themselues with such a bare and naked iustifying faith but we are sure that such a faith which is separate from loue can not helpe vs. Controv. 19. Of the manner how faith iustifieth Here the Romanists haue these positions 1. they say faith iustifieth because it disposeth prepareth and maketh a way to iustification so Bellarm. Staplet c. Contra. 1. The Scripture saith the Iust shall liue by faith if faith bringeth and worketh the life of the
God who is like me that shall call and declare it c. and what is at hand and what things are to come c. Doct. 8. Of the nature condition and properties of faith v. 13. Who aboue hope beleeued vnder hope faith then is a grace and gift of God whereby we giue a firme and sure assent vnto his promises in Christ euen aboue and against naturall reason in faith then these things are considered 1. the author thereof God faith of Gods gift Ephes. 2.8 2. the obiect or matter of faith in generall is the word of God but the particular and proper obiect which is called obiectum adaequatum is the promise of saluation in Christ. 3. the qualitie and property which maketh the forme of faith is to be firme and sure without wauering and to beleeue euen beyond and against the apprehension of naturall reason Pet. Martyr 5. Places of controversie Controv. 1. That the Apostle excludeth all kind of workes from iustification v. 2. If Abraham be iustified by workes The Romanists are here of opinion that the Apostle onely excludeth such workes as were done onely by the strength of nature without faith in the Mediator so Staplet Antid pag. 46. who vrgeth this reason among other to confirme his opinion the Apostle onely excludeth such workes which expect not an eternall reward with God but the workes done in faith doe expect an eternall reward therefore such workes he excludeth not Contra. 1. But the contrarie is euident that the Apostle shutteth out all workes whatsoeuer from the matter of iustification 1. he speaketh of the workes of Abraham now a faithfull man not an vnbeleeuer 2. he mentioneth workes in generall without any distinction denying iustification vnto them and ascribing it vnto faith 3. euerie thing which is rewarded ex debito of due debt is excluded from iustification but to euerie worke is the wages due of debt as vers 4. To him that worketh the wages is counted by debt therefore euerie worke is excluded 2. Concerning his reason if he vnderstand the reward which is due of debt and not giuen by fauour then euen the workes of faithfull men cannot expect such a reward if he meane a reward giuen by fauour then as well the workes which are so rewarded as those which shall not are excluded 3. And as the workes of faith are excluded together with workes done before and without faith so also not onely doth the Apostle speaking of workes meane the rewardes onely but euen the workes of the morall law also for the Apostle nameth workes in generall and he directly afterward speaketh of the morall law v. 15. The law causeth wrath and where no law is there is no transgression which though it be true of euery law in generall yet this generally is seene in the morall law Controv. 2. Whether blessednesse consist onely in the conuersion of sinners v. 7. The Romanists here obiect that as the Apostle out of the Psalmes ascribeth beatitude to the remission and forgiuenesse of sinnes so elswhere in Scripture it is giuen vnto innocencie of life and to other vertues as Psal. 119. Blessed are the vndefiled in heart and Matth. 5. Blessed are the mercifull blessed are the pure in heart c. 1. Peter Martyr answeareth here by a distinction of beatitude which is either inchoata begunne onely and that is in our iustification or perfecta it is perfect and absolute in the kingdome of God so he will haue the Apostle here to speake of the blessednesse which is begunne in our iustification but in the other places the blessednesse in the next life is promised 2. Calvin saith that all these beatitudes which are pronounced doe presuppose the happinesse which is in beeing iustified by faith without the which all the other promises are in vaine 3. But the more full answear is that the Apostle here sheweth the cause and manner of our iustification which is by faith in Christ but in the other places it is onely declared to whom this iustification belongeth and who they are that shall be blessed namely the mercifull and vndefiled in heart but the Apostle sheweth why they are blessed because they beleeue in Christ Pareus dub 5. Controv. 3. Whether sinne is wholly purged and taken away in the iustification of the faithfull The Romanists are of opinion that not onely the guilt of sinne is taken away in iustification but sinne it selfe is altogether purged and so for sinnes to be couered idem plane valet atque esse sublata nulla prorsus relicta is all one as to be taken away and not to remaine at all Perer. disput 3. numer 11. Tolet. annot 10. and they impute this opinion to the Protestants peccata non auferri c. that sinnes are not taken away in iustification but remaine the same they were onely they are not imputed after iustification their reasons are these 1. It was the opinion of the Pelagians confuted by Augustine that in baptisme there is not giuen remission of all sinnes nec auferre crimina sed radere and that it doth not take away sinne but onely prone it as it were and pare it the roote remaineth still August lib. 1. contra 2. epist. Pelagian c. 13. like vnto this error they make the opinion of Protestants Perer. ibid. 2. It were no iustice in God if sinne remained still not to impute it not to impute sinne vnto the sinner seemeth not to stand with the rule of equitie Tolet. ibid. 3. The Scripture so speaketh of the remission of sinnes as though they were wholly remooued as Isaiah 44. I haue taken away thine iniquitie as a cloud 1. Cor. 6. but ye are washed ye are sanctified Iob. 1. Behold the lambe of God that taketh away the sinnes of the world Isaiah 1. If your sinnes were as redde as scarlet they should be made white as snowe Hes. 14.3 Take away all iniquitie and receiue vs graciously Coloss. 2.14 Putting out the handwriting of ordinances that was against vs these and the like places are produced by Tolet and Pererius in the foresaid places to prooue the full remoouing and abolishing of all sinne in our iustification 4. Otherwise Christs merit should be of lesse force and efficacie then the sinne of Adam if it should not wholly remooue and take away sinne brought in by Adam Tolet. 5. Pererius inferreth as much out of the Apostles words here if our sinnes be hid and couered then are they not seene of God si non videntur à Deo nulla vtique sunt if they are not seene then are they none at all for if sinne still remained in the faithfull which God hateth then he should finde somewhat in them worthie of hatred and so what he hateth consequently he punisheth Perer. numer 11. Contra. 1. Our aduersaries doe not truely propound the state of this question betweene them and the Protestants for we affirme not that the same sinnes remaine before iustification and after there is great difference between peccatum
an enemie to God for if it were so that this enemie were natura non voluntatis in nature not in the will of man there would be no reconciliation for things in nature contrarie and enemies one to the other cannot be reconciled 2. The Manichees also are here confuted who did hold that sinne was of God as the anchor and beginner thereof for they did make two beginnings one of good the other of euill and two Princes one of light the other of darkenes this wicked fansie is here confuted for the Apostle sheweth that sinne entred by Adam and so descended to his posteritie Faius Controv. 17. That all sinnes are mortall and worthie of death by nature v. 12. And death by sinne if then death came in by sinne yea children hauing onely originall sinne are subiect to death hence it is euident that all sinnes are in themselues worthie of death so that it is a vaine distinction which the Romanists make betweene veniall and mortall sinnes as though some sinnes were pardonable in their owne nature In that some sinnes are pardonable it is of grace and mercie in God not in the qualitie and propertie of the sinne Martyr Indeede there is some sinne remissible some irremissible as sinne against the holy Ghost but this difference ariseth not so much from the nature of the sinne as from the qualitie of the offender whose heart is so hardened that he cannot repent him of the blasphemie against the spirit Neither yet doth it followe if all sinnes are mortall in their owne nature that therefore all sinnes are equall for as there are degrees in the punishment of death so there are degrees in the sinnes themselues and though euen great offences are pardonable in the mercie of God yet pardon in such sinnes is more hardly obtained Controv. 18. That Henoch and Elias are not yet aliue in their bodies v. 12. And so death went ouer all men Hence then it is concluded that Elias and Heâ—â—â— doe not yet liue in their bodies whom the Romanists hold shall come in the ende of the world to preach against Antichrist Gorrhan would thus helpe the matter that deâ—h entred vpon them reatis non actu not in act but in the guilt their death is deferred it is not taken away c. for they hold that they shall be killed by Antichrist in the ende of the word Contra. 1. That it is appointed vnto men to die the Apostle testifieth Heb. 9.27 none are exempted from the common law of death as it is said 2. Sam. 14.14 We must needes die and we are as water spilt vpon the ground that cannot be gathered vp againe and the Psalmist saith Psal. 88.48 What man liueth and shall not see death Therefore Henoch and Elias are subiect to this generall law of death 2. And if they were yet aliue they must be either in the celestiall or terrestiall Paradise but the terrestiall was destroied in the flood and there they could not be preserued and from the celestiall Paradise none can returne to die againe that is no place or habitation for mortall creatures See further hereof Synops. Centur. 5. er 32. Controv. 19. The Virgin Marie conceiued in originall sinne The Romanists in their annotations vpon the 14. v. doe affirme that whereas all other are conceiued and borne in originall sinne Christ onely is excepted and his mother for his honour and by his speciall protection as many godly men iudge preserued from the some c. Contra. 1. But this error is euidently confuted by the Apostles words who saith that in him that is in Adam all haue sinned therefore euen the Virgin Marie also for onely Christ was conceiued by the holy Ghost without the seed of man of a virgin and therefore he onely was conceiued without sinne 2. and it was more for Christs honour to be borne of a sinner himselfe no sinner to shewe his puritie and perfection then come cleane and vndefiled euen out a vessel not naturally cleansed from sinne 3. If the holy Virgin must be conceiued without sinne because of her Sonne that was borne without sinne then by the same reason the mother of Marie must haue the same priuiledge because she brought forth Marie without sinne and so her mother before her and thus this priuiledge must runne vp still vnto Christs progenitors 4. Why are they afraid to determine this point absolutely that Marie was conceiued without sinne but set it downe onely as a priuate opinion of some godly men whereas Sixtus the 4. hath decreed it was so and thereupon for the strengthening of his opinion instituted the feast of the conception of the Virgin Marie and added these words to the salutation of Marie benedicta sit Anna mater tua de qua sine macula tua processit caro virginea and blessed be Anna thy mother from whom thy virgins flesh proceeded without spot 5. they will not denie but that Bernard the Master of sentences Thomas Aquin. and before them Augustine were godly and deuout men all which held the contrarie that the Virgin Marie was not conceiued without sinne August de Genes ad liter lib. 10. c. 18. Bernard epist. 174. Magister lib. 3. distinct â— Thom. Aquin. vpon that place Controv. 20. Against merits v. 16. The gift is of many offences hence is inferred that seeing our iustification by Christ is called a grace and gift that it proceedeth from the free loue grace and fauour of God Pareus here well inferreth facessant ergo merita congrus c. away with all merits either of congruitie as preparations vnto grace or of condignitie vnto saluation for if our iustification and saluation were of merit or worke it were not of grace as the Apostle concludeth Rom. 11.6 If it be of grace it is no more of workes for then worke were no more worke c. 21. Controv. That the punishment of originall sinne is euerlasting death v. 18. By the offence of one the fault came of all vnto condemnation c. Here are two opinions to be refuted the first is of those which either promised vnto Infants dying without baptisme in originall sinne the kingdome of heauen as one Vincentius did hold whome Augustine confuseth lib. 1. de origin animae c. 9. or els did assure vnto them an happie estate in some middle place betweene heauen and hell as the Pelagians August haeres 88. vnto which opinion Pighius and Cathariâ—us two Popish champions come very neere who thinke that Infants dying in their infancie and so in originall sinne should enioy an happie and blessed estate here in earth after the generall resurrection The other opinion is generally of the Romanists which hold that Infants dying without baptisme shall haue poenam damni the punishment onely of losse in beeing depriued of the vision of God but they shall not haue poenata sensus the punishment or torment of sense or feeling and here some doe exempt them from all torment both inward and outward as Thomas
euill but all good workes are of grace for God worketh in vs both the will and the deed Phil. 2.13 and that euen good workes which are of grace are excluded the Apostle sheweth elsewhere Ephes. 2.8 By grace are ye saued c. not of workes least any man should boast of himselfe for ye are his workemanship created in Christ Iesus vnto good workes c. 2. The Apostle indeed speaketh of the election of grace but yet the rule is generall that grace and workes in the matters of saluation cannot be matched together for he prooueth election to be of grace and not of workes by his generall axiome or proposition because that which is of grace cannot be of workes and if election be of grace and not of workes then euerlasting life also which dependeth of our election must of necessitie be of grace also Argum. 4. That which is of workes is by debt as the Apostle saith Rom. 4.4 To him that worketh the wages is not counted by fauour but by debt But God is endebted to no man therefore life eternall is not of workes because it is not by debt Answer Pererius here answereth by indistinction that there is a lawfull kind of meriting de condigno of worthines the one is perfect and absolute which presupposeth no gift of grace whereof it dependeth such were the workes of Christ which were absolutely meritorious ex rigore iustitiae euen according to the strict rule of iustice by the reason of the excellencie of his diuine nature beeing vnited in one person to his humanitie there is another kind of merit ex suppositione diuinae gratiae vpon the presupposall of diuine grace so the workes of men proceeding of grace and their free will working together are merita apud Deâ—â—â— merites with God like as naturall things though they haue that vertue and actiuitie from God are the true causes of their effects Pere disput 10. numer 53. Contra. 1. This answer ouerthroweth it selfe for if mens good workes proceed of the grace and gift of God then cannot God be any waies endebted for his owne as Dauid saith 1. Chron. 29.14 All things come of thee and of thine owne hand haue we giuen thee and the Apostle saith Rom. 11.35 Who hath giuen vnto him first and he shall be recompenced if then we might challenge any thing at Gods hands as a debt by way of recompence we must first giue vnto him 2. There is not the like reason of naturall and supernaturall things the naturall causes haue their vertue at once from God and then they afterward worke according vnto that nature and propertie wherewith they were once endued but in supernaturall the grace of God is necessarie ad omnes actus to euery act as the horse when he goeth of his owne accord is the naturall cause of his going but the order that directeth him is the cause of his going in the way and of his going to such a place so grace is the cause of our well doings we concurre indeed as naturall causes of the action but the goodnes of the action is onely from God 3. God then is not endebted vnto man for the merite of his worke neither in iustice in respect of vs is he bound to recompence vs but yet he is another way endebted in respect of his promise and so it is iust with him in regard of his word and promise to performe that which he hath promised which promise he made onely of his free grace and this point is touched also by Pererius praesertius vero adiuncta Dei promissione de remunerandis c. especially the promise of God being adioyned for the rewarding of the good workes of the righteous c. in regard of this promise we graunt which is meerely of grace not for the merite of the worke the Lord worketh himselfe a voluntarie debter of eternall life Argum. 5. The Apostle saith Rom. 8.18 That the afflictions of this present life are not worthie of the glorie which shall be shewed c. here he euidently sheweth that our workes are not meritorious or worthy of eternall life Answer Pererius here also thus distinguisheth that workes may three wayes be considered in respect of the naturall cause as they proceed from mans freewill in respect of the matter wherein they are expressed and the time of continuance which are but temporall and for a time and thirdly as they are wrought in vs by the grace of God in the two first respects they haue no cause of merit but in the third conuenientem habent proportionem equalitatis dignitatis c. they haue a fit proportion of equalitie and worthines with the reward of eternall life thus Pere disput 11. Contra. 1. The verie scope of the place taketh away this distinction for the Apostle v. 17. saith If we suffer with Christ c. he speaketh of such sufferings and afflictions as are endured for Christ which are the workes of grace for a man of himselfe without grace cannot suffer for Christ therefore euen good workes as they proceed in vs of grace are not meritorious or worthy of eternall life 2. Good workes are so farre from beeing meritorious causes of eternall life that they are not alwaies and in all causa sine qua non the cause without the which we cannot attaine vnto life as in infants and in them which are of yeares though without good workes they cannot be saued yet good workes are rather a beginning of eternall life then the cause thereof 3. To conclude this point therefore in a merit there must fowre things concurre 1. it must be a free seruice which we otherwise are not bound vnto 2. it must be of our owne 3. it must be perfect 4. it must be proportionable to the reward But our workes faile in all these 1. we can performe nothing vnto God but that we are alreadie bound to doe 2. neither haue we any good thing of our owne which we haue not receiued 3. and our best workes are imperfect 4. and betweene our temporall seruice and an euerlasting reward there is no proportion therefore we cannot merite See more hereof Synops. Centur. 4. er 79. 6. Morall obseruations Observ. 1. Of perseuerance v. 4. So we also walke in newnes of life Origen hence well collecteth that this newnes of life semel facta non sufficiat once done sufficeth not ipsa novitas innovanda est this newnes must still be renewed from day to day as the Apostle saith 2. Cor. 4.16 our inward man is renewed daily for as that which waxeth old is euery day oulder and oulder so that which is new must continually be renewed otherwise it ceaseth to be new so that we must walke on still perseuere and encrease in this newnes of life Observ. 2. Of the continuall strife with sinne v. 13. Neither giue your members weapons The Apostle vsing this phrase of weapons sheweth that there is a warre in vs some fight for sinne and make their members weapons
but this supplie is not necessarie the sense is full and perfect without it as afterward shall appeare 2. Some doe transpose the words thus because the law was weake by reason of the flesh Syrian interpreter but in the originall the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein do follow after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law it were an hard construction to set the relatiue before the antecedent 3. Neither neede we with Camerarius to supplie the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because as thus to read because of that which was impossible to the law c. which reading Pareus followeth and Beza misliketh not 4 Neither need we here to admit an Hebraisme with Tolet who will haue the participle sending according to the phrase of the Hebrew to be taken for he sent because he would coine those words and for sinne vnto the last clause which doe hang on the words going before 5. Neither is it put in the nominatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense such was the weaknes of the law as Beza for here also diuerse words must be supplied 6. But the best reading is to put it in the accusatiue the thing impossible to the law in as much as it was weake c. and to referre it to the last clause condemned sinne in the flesh by way of opposition in this sense God sending his Sonne c. condemned sinne in the flesh which was impossible to the law as the Latine well obserueth and so our English translations doe well expresse it thus for that which was impossible to the law c. Quest. 5. What is meant by the similitude of sinnefull flesh 1. The Maniches and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenes onely But Basil epistol 65. well answereth them that this word similitude must not simply be referred to flesh but to sinnefull flesh for Christ was like vnto vs in all things sinne onely excepted 2. The Commentatie which goeth vnder Hieromes name saith it is called the similitude of sinnefull flesh quia erat ad peccandum proclivior because it was prone vnto sinne but yet he took it without sinne for Christs flesh beeing conceiued without sinne had no pronnes or aptnes at all vnto sinne vnlesse he meane humane flesh in generall and not that particular flesh which was assumed by Christ. 3. Some by the similitude of sinnefull flesh interpret similem per passibilitatem mortâ—â—tatem like in mortalitie and suffering gloss inter Lyranus so also Melancthon peccatur in speciem visa est it seemed as sinnefull flesh because he sustained the punishment doe vnto our sinnes likewise Osiander because he bare our punishment he was taken of some to be a great sinner But this sense is to much restrained and too particular 4. Nor yet doth Erasmus well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie in the shew of sinnefull flesh for so the Angels and Christ himselfe before his incarnation appeared in humane shape 5. But Theophylact well interpreteth he had our flesh secundam substantiam sed peccaâ—â— expertem in substance but void of sinne so also Basil with other Greeke expositors carâ—â—â— nostram in naturalibus affectibus he tooke our flesh with the naturall affections he tooke our verie flesh as Phil. 2.7 he was found in shape as a man Pareus Beza with others Quest. 6. Of these words and for sinne condemned sinne in the flesh 1. Origen by sinne vnderstandeth sacrifice for sinne so many of our new wiâ—â—â— Melancthon Bucer Calvin Osiander Martyr so also Pererius Vatablus disput 4.10 so they interpret pro peccato 1. per peccatum by sinne by sinne that is by his sacrifice so sinne he condemned sinne in the flesh but though elsewhere sinne is taken in that sense for sacrifice for sinne as 2. Cor. 5.21 he made him to be sinne for vs which knewe no sinne yet it is but an hard construction here for the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not by or thorough but pro for 2. Augustines exposition is yet more hard who by sinne vnderstandeth the flesh of Christ which he tooke like vnto sinnefull flesh and therefore it is called sinne lib. 3. contra 2. epist. Pelag. c. 6. but the Apostle saith afterward he condemned sinne in the flesh this should be superfluously put if by sinne he had meant the flesh before 3. Hillarius in Psal. 67. by sinne which is condemned interpreteth the deuill who was condemned and iudged in Christs death by that sinne which he had committed by the Iewes in putting Christ to death this seemeth hard also 4. Anselme by death in the first place will haue death signified which is the effect of sinne and so Christ by his death condemned sinne but the Greeke preposition will not beare this sense 5. Chrysostome and Theodoret whom Tolet followeth deuise this sense that Christ condemned sinne tanquam reum iniquitatis as guiltie of great sinne and iniquitie because it rose vp against Christ beeing innocent and caused him to die so they doe giue vnto sinne a certaine person which for the great offence which is had committed was condemned 6. But all these expositions fayle herein because they ioyne these words and for sinne to the last clause condemned whereas they are a part of the former member how God sent his Sonne in the similitude of sinnefull flesh and for sinne that is vt tolleret peccatum to take away sinne so Beza Pareus Rolloch and this exposition Oecumenius also maketh mention of so that this is the ende why God sent his Sonne to take away sinne 7. There is also an other exposition which the ordin gloss hath and Gorrhan peccatum de peccato sinne of sinne they interpret to be the corruption of our nature springing from the sinne of Adam But this fayleth with the rest in seuering the words from the former sentence Quest. 7. How Christ condemned sinne in the flesh 1. Tolet vnderstandeth it of the dominion of sinne which it had before in our members but now in Christ sinne is depriued of his dominion 2. Beza referreth it to the sanctification of our nature in Christ which he tooke without sinne and by flesh he vnderstandeth the humane nature sanctified in Christ 3. Chrysostome ioyneth these two together that Christ both non peccavit sinned not at all and so sinne ouercame not him and in that he died vicit condemnavit peccatum he ouercame and condemned sinne likewise Haymo saith Christ two wayes condemned sinne because he sinned not in his flesh mortificando in cruce and he condemned it by mortifying the same vpon the crosse 4. Erasmus giueth this sense convicit coarguit peccatores he convinced and reprooued sinners that is he shewed them to be hypocrites and deceiuers which hitherto had deluded the world with a false shewe of iustice and yet they put Christ to death as a transgressor of the law but the Apostles intendment
sancti because they are the sighes of the spirit 2. August epist. 121. c. 15. saith they cannot be expressed because we desire that we know not so also Anselme and the ordinarie gloss that cannot be expressed which we know not 3. Lyranus referreth is to the vnspeakeable desire of the Angels concerning mans saluation 4. some giue this sense they are vnspeakeable in respect of the obiect because they are de re inenarrabili of a thing not to be vttered that is eternall life Gorrhan 5. Pererius vnderstandeth it of the vnspeakable worke of the spirit in the heart of man which is such as cannot be vttered 6. Tolet thus annot 27. because the spirit after an vnspeakeable manner praieth for vs with sighes when we seeme to aske the contrarie as when Ieremie and Iob complained and were impotent in their praiers and in their heate and passion seemed to aske one thing yet the inward intention meaning sighing and groning of the heart obtained an other 7. But we neede not goe farre for the meaning of these words they haue relation to the greatnes of the troubles and afflictions of the Saints which are such as cannot be vttered and expressed by words but onely by inward sighes and grones facit gemere plus quà m dici possit c. the spirit causeth to sigh and grone more then can be expressed gloss ordinarie when as the tongue verbum proferre nequit cannot bring forth a word but the heart sigheth within Pareus Quest. 42. Of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 1. Chrysostome vnderstandeth it as before de corde spirituali of the spirituall heart endued with the gift of praier not of the holy Ghost for then the Apostle would haue said he that knoweth the spirit not he which searcheth the heart But if the Apostle should speak here of spirituall man that hauing the gift of prayer prayeth for the congregation his sighs are not such as cannot be expressed for he vttereth them by prayer 2. the Apostle maketh mention of the heart because the spirit immediatly maketh not request but by the moouing and stirring of the heart 2. Origens exposition also is somewhat strange who interpreteth these words he maketh request according to God of the diuine nature that the spirit maketh request not according to the flesh but according to God whereas Christ died not according to God that is as he was God but according to the flesh and he maketh an other difference betweene the interpellation of the spirit and our redemption by Christ for Christ died for the vngodly as Saint Paul saith but the spirit maketh request onely for the Saints These are dangerous and violent expositours according to God here signifieth nothing else but according to the will of God as Haymo saith ea facit nos postulare quae Deo placent the spirit maketh vs to aske those things which are pleasing vnto God 3. Here then are three reasons couched together to assure vs of the efficacie and fruite of our prayers 1. from the nature and propertie of God who although the inward sighes of the heart cannot be expressed by vs nor made knowne vnto man yet God knoweth the meaning of the spirit which mooueth vs to sigh and make inward requests from the manner and matter of our praiers that are according to the will of God as the spirit teacheth and directeth vs 3. from the obiect of our prayers which are made for the Saints for such as are sanctified by the spirit of God and so acceptable vnto him in Christ. Quest. 43. Of the nature condition and propertie of a true and liuely prayer out of v. 27. In this one verse are expressed 1. the efficient cause of prayer which is the spirit of God which is said to make request that is to stirre vs vp vnto prayer 2. the obiect of our praiers to whom they must be directed onely to God the searcher of the heart 3. The forme of our prayer which must be made according to the will of God 4. The instrument and organe of the spirit is the inward meaning sighing and sobbing of the heart and inward man although there be no vow at all expressed 5. The helping and vnderworking causes are the Saints so then impious and prophane persons cannot truly pray for they are not guided by the spirit of grace who is the author of praier in vs and the moouer of vs to euerie good worke Gryneus Quest. 44. How all things make together for the best to those that loue God 1. Caietanus because the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh together is in the singular number he referreth it vnto God and putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the accusatiue not in the nominatiue case that it is God which worketh all things for the best vnto his seruants But the vsuall reading is better that all things worke together c. for God is not so fitly said to worke together with his creatures 2. And they are said to worke together 1. either among themselues as Origen saith collaborant they labour together 2. or in respect of the Saints themselues which aske these things of God they worke together with them Haymo 3. or rather they doe concurre or worke together cum causa piorum salutem operante with the cause which worketh their saluation namely God Pareus and before him Haymo cooperatur Deus God worketh together in fulfilling all things belonging to their saluation 4. but Pererius sense we refuse they are said to worke together quia concurrere debet bonus vsus liberi arbitrij because the good vse of our freewill must concurre c. for what is mans freewill without the spirit of grace it is able to doe no good thing of it selfe as the Apostle said before v. 26. that the spirit helpeth our infirmities for we know not what to pray as we ought 3. All things 1. which is either to be taken so generally as Origen comprehendeth euen the spirit also that helpeth our infirmities for the Apostle would not so shuffle together the Creator and the creature 2. neither yet is Augustines exposition so fit that extendeth it â—â—o the sins of the Saints which also profit vnto their saluation quia inde humiliores rediunt doctores because after their repentance and rising againe they returne more humble and better instructed lib. de corr grat c. 9. so also Lyran. who addeth further that the remembrance of their former sins maketh for their glorie as the scarre of the soldiers wound setteth with his valure But this is not agreeable to the Apostles mind who speaketh not here of the sinnes but of the sufferings of the Saints 3. As these make the Apostles words too general so Haymo doth too much restraine them to the prayers of the Saints that if they chaunce to aske vnaduisedly yet God turneth it to their good either in not graunting that they aske or
100. wherein he crosseth the iudgement of his fellowe Iesuite Tolet who denieth that this word doth belong at all vnto approbation and dilection which are the acts of the will but onely vnto the knowledge in the vnderstanding 6. So then here the Apostle setteth sorth these three mysticall acts of the Blessed Trinitie before the world was created the purpose of God which is generall to saue some and condemne others then the foreknowledge and approbation of God in electing of some and refusing of others thirdly predestination in appointing vnto the elect both the ende of eternall life to the which he decreed to bring them and in ordaining the way and means thorough faith in Christ to atchieue that ende Gryneus Quest. 46. Wherein our conformitie to the image of Christ consisteth v. 29. To be made like to the image of his Sonne 1. Caietans observation is somewhat curious that in the originall the word image is put in the genitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the image not to the image to shewe that this our conformitie is not mediately referred to Christ immediately to his image but that we must directly imitate Christ in bearing his similitude and image for the Greeke construction of the word signifying similitude requireth a genetive case and it is all one in effect to say conformes imaginis as the Latine interpreter readeth or conformes imagini as Beza likenesse of the image or to the image 2. Athanasius epist. ad Serapion Basil lib. 5. cont Eunom doe take the spirit of God to be the image of the Sonne to the which image we are made conformable in holinesse and puritie 3. Origen referreth it to the soule of Christ which was endued with all graces of the spirit wherein consisteth our conformitie to imitate those vertues and spirituall graces which were in Christ. 4. Theodoret placeth this conformitie in beeing made like vnto the glorious bodie of Christ. 5. Chrysostome Theophylact herein will haue this conformitie to consist because that as be is the Sonne of God so we are by grace the adopted sonnes of God so also Lyranus filiatio adoptiva est quaedam similitudo filationis naturalis the adoptiue sonneship is a similitude of the naturall sonneship of Christ. 6. But to speake more distnictly this conformitie to the image of Christ is not in the essence of the divine nature but in diuine qualities and graces in which sense S. Peter saith we are partakers of the diuine nature in fleeing the corruption which is in the world 1. Pet. 1.4 that is in holines and puritie we must be like vnto God This conformitie is either inchoate and begunne in this life or perfect in the next in this life it is either a principall conformitie vnto Christ in holines and righteousnesse as Ephes. 4.23 We must put on the newe man which after God is created in righteousnesse or it is accidentall in beeing made partakers of Christs suffrings 1. Pet. 4.13 our perfect conformitie in the next life is to be made like vnto Christ in glorie 1. Ioh. 3.3 When he shall appeare we shall be like him Gryneus Quest. 47. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 1. This is added by the Apostle as a limitation of our conformitie vnto Christ though there be a likenes in vs and a similitude vnto Christ yet not an equalitie he still retaineth the dignitie of the first borne so this conformitie vnto Christ is not an authenticall proportion in making vs equall but in a geometricall reseruing the preheminence vnto Christ the naturall Sonne of God 2. Christ is called the first borne two wayes first equivoce improperly as he is the Sonne of God by nature but we are onely sonnes by grace and so we are sonnes as he is but in the same kind then vnivoce more properly he is called the first borne as he is man who hath receiued in his humane nature the plenitude and fulnesse of grace and communicated it vnto the faithfull whom he vouchsafeth to call his brethren Dominic Sotus in hanc epist. 3. Haymo sheweth how Christ may be said to be vnigenitus and primogenitus the onely begotten and first begotten Sonne of God both in his diuine and humane nature in the diuine he is the onely begotten because he is onely the sonne of God by nature and so hath no brethren he is also the first begotten because he was ante omnem creaturam non factus sed natus he was before euerie creature not made but borne and so S. Paul calleth him the first borne of euerie creature Coloss. 1.15 As he is man he was the onely begotten Sonne of Marie and the first begotten because he first arose from the dead first ascended into heauen and so he is called the first borne of the dead Coloss. 1.18 4. Yet to speake more properly and distinctly he is said to be the onely begotten Sonne as he is God and the first begotten as he is man Chrysost. Theophyl 5. Now herein consisted the prerogatiue of the first borne 1. in the preheminence of birth they were the first 2. in their office and anthoritie they were the rulers of the house after the father and the Priests of the familie before the Leviticall orders were established 3. in their inheritance they had a double part to the rest of their brethren and they did keepe and nourish the familie as Ioseph did who had Rubens birthright So Christ is more excellent then his brethren 1. in his nature both diuine wherein none of his brethen can partake with him and humane which he onely tooke without sinne 2. in his offices he exceedeth beeing anointed both to be our Prophet to reueale vnto vs his fathers will and our Priest in offring vp himselfe in sacrifice for vs and now in beeing the Mediator of our prayers and our king in gouerning vs by his holy spirit and by the scepter of his word 3. he also hath the preheminence in his glorious inheritance he is glorified aboue all creatures and is of all euen of the Angels adored which glorie he imparteth vnto his faithfull members in measure Quest. 48. Of certaine doubts out of the 30. verse whom he predestinate them also be called Origen here noteth certaine doubts 1. Obiect Whereas it is said whom he knewe before he predestinate hence it wil followe that God did not foreknowe or foresee those whom he did not predestinate Answ. Origen here giueth good satisfaction shewing that according to the phrase and vse of Scripture God is said to knowe or foreknowe some that is in affectum recipere sibi sociare to affect them and associate them to himselfe as in this sense Adam is said to haue knowne his wife that is ioyned her in societie vnto him And thus only they are foreseene and foreknowne of God that is beloued approoued whom he predestinate vnto life 2. Obiect The Apostle saith whom he calleth he iustifieth and yet there
without any merit of ours but we are not giuen vnto Christ freely he hath purchased vs with his blood Quest. 52. How nothing can be laid to the charge of the elect 1. Lyranus referreth this to the finall iudgement when none shall dare to say any thing to the charge of Gods chosen but the consolation is more generall euen in this life is the comfort of Gods children that no accusation laid in against them can doe them hurt though Sathan accuse them the lawe condemne them yet God is greater that doth iustifie them 2. Augustine lib. 3. de doctrin Christian. c. 3. whom Haymo followeth doth reade all with an interogation Who can lay any thing to the charge c. God which iustifieth and then the answear must be supplyed no so also the next clause who shall condemne shall Christ but the better reading is in both clauses onely to read the first part interrogatiuely and then the answear followeth containing the reason why none can accuse the Lords elect because God doth iustifie them nor any can condemne them because Christ died for them so Chrysostome and Hilarie lib. 10. de Trinitat 3. Two reasons are giuen why no accusation can take place against the elect because they are elected and so Gods purpose cannot alter or change toward them and Christs redemption is sufficient to deliuer them which is set forth in fowre degrees he died for the expiation of our sinnes rose againe for our righteousnes is ascended and sitteth at the right hand of God from whence he sent his spirit and he maketh intercession for vs whereby his merits are effectually applyed vnto vs. 4. But Origen giueth here a corrupt glosse vpon this word elect nisi electus fueris nisiâ— omnibus te probabilem exhibueris c. vnlesse thou be an elect and choise one and approoue thy selfe in all things thou shalt haue thine accuser and Chrysostome likewise interpreteth this election of the present state of integritie which euerie one is found in and he vseth this similitude like as a breaker of horse pullos eligit c. maketh choise of the best colts which he seeth to be meetest and fittest to runne so God maketh choice of soules true it is that God electeth none but holinesse and integritie of life doth follow and accompanie them yet is it not their owne integritie but the righteousnesse of Christ which doth free them from accusation in this world and from condemnation in the next as the Apostle sheweth v. 34. that none can condemne vs seeing Christ hath died for vs. Quest. 53. How Christ is said to make request for vs. 1. Chrysostome vnderstandeth this interpellation and making of request of the loue of Christ toward vs and the care of his Church which he still hath and otherwise he thinketh he maketh not intercession so also Theophylact the Apostle hereby sheweth nothing els quà m summam eius in nos charitatem then his exceeding great loue toward vs. 2. Theodoret and Oecumenius interpret it of the representation of Christs humanitie and the exhibiting of his glorious bodie in the sight of his father so also gloss interlin he maketh intercession representatione humana by the representing of his humane nature the sight whereof is a continuall postulation or request for vs. 3. Rupertus lib. 9. de dinin offic c. 3. referreth this intercession to the sacrifice of Christ vpon the crosse the efficacie and vertue whereof still remaineth and cryeth vnto God for mercie for vs to this purpose also Haymo Lyranus addeth further yet speaking therein without any good warrant that Christ doth make request for vs ostendendo latus vulnera by shewing his side and wounds Calvin saith that Christ is not to be imagined to be â—â— a suppliant petitioner for vs but he appeareth by the vertue of his death and resurrection quae vivae orationis efficaciam habent which haue the efficacie of a liuely prayer 4. Ambrose thinketh that Christ doth still preces fundere powre out prayers vnto God as he is man euen in the proper signification of the word so also Gregor Nazian â—rat 4. Theolog. and Origen he thinketh further that Christ still offereth prayers cum luctu lachryma with wayling and teares hom 7. in Lev. which are not seemely for that place of glorie And that Christ still offereth vp vocall prayers Tolet is of opinion annot 35. whose reason is because euen the Saints beeing in glorie doe now offer vp prayers Pet. Martyr also thinketh that Christ doth now fundere preces powre out his prayers for vs because he still is our high Priest for euer 5. Cyril cited by Oecumenius taketh this making of request for vs to be that vehement and earnest prayer which our Blessed Sauiour made in the daies of his flesh the force effect and efficacie whereof remaineth still 6. Now then out of all these to take somewhat this interpellation or request which our Sauiour maketh is performed 1. both by appearing now in the sight of God for vs Heb. 9.24 2. by the euer enduring force and efficacie of his blessed sacrifice once offred vpon the crosse Heb. 10.19 with one offring hath he consecrated for euer them that are sanctified 3. by his will and desire that the elect should be alwayes acceptable to his father in him Heb. 10.10 by which will we are sanctified 4. by the vnchangeable loue of God toward Christ beeing well pleased alwayes in his Sonne and assenting vnto his holy will and desire This is my beloued Sonne in whom I am well pleased Matth. 3.17 Pareus 7. But that it is not necessarie that Christ should make any vocall or formall prayers it may be thus shewed 1. Chrysostome thus reasoneth si cadem cum patre potestate c. if he by one and the same power with the father doth raise and quicken the dead and doe all other things quomodo precatione opus habet c. how hath he neede of praying to helpe vs 2. an other reason he taketh from the greater to the lesse that seeing Christ hath propriâ— potestate c. by his owne power deliuered vs from condemnation made vs the Sonnes of God and performed all other necessarie things for our redemption naturamque nostram iâ— regali throne constitutam ostentat c. and now sheweth in heauen our nature placed in a Princely throne ad facilia illa minuta hath he now neede of prayer to finish those small things which are behind 3. As the Sonne is said to make request for vs so God is said to â—â—create and beseech vs 2. Cor. 5.10 and the holy Spirit also maketh request for the Saints Rom. 8.27 yet neither God the Father nor the holy Spirit do these things otherwise then by their instruments and effects we must not imagine any formall prayers to be made we must not conceiue any thing to be done quod maiestate illa sit indignum which is vnmeete and not beseeming the diuine maiestie so Christ is said
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
father as Rom. 1.23 2. Cor. 1.3 and 11.31 2. Not euery one that is called God in Scripture is consequently that chiefe and great God 3. Christ is said to be ouer all that is men as the most excellent man of all not ouer all whatsoeuer 4. He is said to be ouer all with a limitation for he is not ouer him that hath subdued all things vnto him 1. Cor. 15.27 5. And in that he is ouer all he hath it not by nature but of gift Philip. 2.9 Contra. Erasmus seemeth first to haue giuen occasion to these newfangled Dogmatists who likewise in his annotations vpon this place thinketh this Scripture not so fit to prooue the diuine nature of Christ adding that herein there is no daunger seeing there are more direct places to prooue Christs Godhead by But Pet. Martyr here answeareth well non convenit vt Ecclesiae armamentarium sine causa exhauriatur c. it is not conuenient that the armorie of the Church should without cause be diminished seeing the fathers as Origen Chrysost Theophylact Cyprian cont lud lib. 2. c. 5. Hilarius in Psal. 122. doe all alleadge this place for the proofe of Christs deitie it is not fit that we should suffer it to be wrestled out of our hands their cauills are thus answeared 1. Where the father is said to be blessed for euer the Sonne is not excluded and in some places Christ is said expressely to be blessed for euer as Matth. 21.9 Blessed is be that commeth in the name of the Lord and if the Creator be blessed for euer Christ is included by whom all things were created Ioh. 1. Coloss. 1. 2. He which is said to be God ouer all as Christ here must of necessitie be that chiefe and great God 3. Some indeede reade super omnia ouer all things as Origen the Syrian and Latine interpreter and this is agreeable to that place Coloss. 1.17 He is before all things and in him all things consist and the Apostle nameth both things visible and invisible and so Origen well expoundeth he is aboue all things that is powers principalities and euerie thing that is named 4. He is aboue all things that is all creatures and aboue all as the father is aboue all and yet neither aboue the Sonne or the holy Ghost the father then is here excepted for Christ and his father are one non post patrem ipse sed de patre he is not after the father but of the father Origen 5. S. Paul in that place speaketh of the exaltation of Christ as he is Mediator and according to his humane nature and so he hath it by gift but as he is God he is ouer all by his eternall generation as the onely begotten Sonne of God Controv. 4. That the water in Baptisme doth not sanctifie or giue grace Chrysostome sheweth here a fit analogie and resemblance betweene the birth of Izaak oâ— Sara by the word of promise v. 9. and our spirituall regeneration in baptisme the barren wombe of Sarah he likeneth to the water which of it selfe hath no efficacie erat vterni ille aqua frigidior propter sterilitatem senectutem that wombe was more vnapt for generation then water because of the barrennesse and old age thereof like as then Izaak was borne of that barren wombe by the word of promise ita nos oportet ex verbo nasci so we are borne of the word To this purpose Chrysostome who maketh the element of water of it selfe but a dead thing and like vnto Sarahs barren wombe which could not haue conceiued but by the word of promise So the Apostle saith Ephes. 5.25 Cleansing it by the washing of water thorough the word the water cleanseth but by the operation of the word This then ouerthroweth that opinion of the Romanists which affirme that the sacramentall signe in the sacraments conferre grace See further hereof Synops. Centur. 2. err 76. Controv. 5. Against the vaine observation of Astrologers in casting of nativities v. 10. Rebecca when she had conceiued by one c. Augustine lib. 2. de doctrin Christian. c. 21. by this Scripture confuteth the folly of Mathematicians who in casting of mens natiuities doe obserue the aspect of the planets and so doe calculate and coniecture of the disposition of men for Esau and Iacob were borne at the same time of one and the same parents and yet they were of diuerse dispositions and qualities and conditions of life Controv. 6. That the soules had no beeng in a former life before they came into the bodie It was Origens error who therein did too much Platonize that the soules in the former life according to their workes good or euill were accordingly appointed of God to saluation or damnation But this error is euidently conuinced by the Apostle here for Esau and Iacob had neither done good nor euill before they were borne Lyranus addeth two other reasons to convince this error 1. if there had beene an other life before then the world was not created in the beginning as it is said Gen. 1.1 for that the soules had a beeing and beginning before 2. and temporale non potest esse causa aeterni no temporall thing can be the cause of that which is eternall the actions then and workes of the soule could not be the cause of the act of Gods eternall will Controv. 7. Whether the foresight of faith or workes be the cause of election This was in time past maintained by the followers of the Pelagian sect as it appeareth by the epistles of Prosper and Hilarius Arelatens sent to Augustine and not much differing is the opinion of the Greeke expositors as Theodoret in these words that the purpose of God might remaine according to election vnderstandeth the purpose of men foreseene of God according to the which he electeth But the Apostle euidently calleth it the purpose of God and therefore not of men Chrysost. and Photius cited by Oecumenius doe here vnderstand the purpose of God but where it is added according to election they say this election presupposeth a difference and diuersitie of wills foreseene of God The late Lutherans tread in the same steppesâ— who at the first did hold that the foresight of faith was the cause of election but now they haue somewhat refined that assertion and their opinion now is fidem non esse electionis causam meritoriam sed instrument alem that faith is not the meritorious but the instrumentall cause of election their arguments are these 1. Argum. Photius thus reasoneth electio de illis fit qui aliqua in re differunt election is said to be of those which differ in some thing God then did see some difference in them which he elected from others Contra. 1. Augustine at the first was somewhat mooued with this argument which made him deuise an other sense of the Apostles words to this effect that it was said vnto the children beeing not yet borne and before they had done either good
8. contr 16. Controv. 8. That not onely election vnto grace but vnto glorie also is onely of the good will of God Stapleton antidot p. 126. will haue this place of the Apostle to be vnderstood onely of election vnto grace which is the first effect and fruit thereof and this onely proceedeth frō the free grace and mercie of God but the election vnto glorie which is the last effect thereof is not without the foresight of workes he reasoneth thus Argum. Election to glorie is not onely of him that calleth for it is also by iustification for whom he iustified he also glorified Rom. 8.30 but the election whereof the Apostle speaketh here is onely of the caller therefore he speaketh not here of election vnto glorie but of election onely to the first grace Contra. 1. Other Romanists herein dissent from Stapleton as Bellarmine lib. 2. de grat c. 15. sheweth that men are freely elected not onely vnto grace but vnto glorie so also Peter disput 5. and before them Thomas in his commentarie denieth that praescientia meritorum the foresight of merits is the cause of predestination to glorie likewise Lyran. here 2. And for the argument Glorification as well as grace is onely of God that calleth as the efficient cause iustification goeth before glorification not as an efficient or meritorious cause but as a meane appointed of God to that ende 3. But that the Apostle speaketh euidently of election as well vnto glorie as vnto grace it is euident 1. he treateth of election vnto the promise for he maketh expresse mention of the children of the promise v. 8. but the promise comprehendeth both the first grace in our vocation and the rest that followe iustification glorification 2. he speaketh of election ioyned with the dilection and loue of God Iacob haue I loued but whom God loued he loueth to the ende and bringeth them vnto eternall life 3. v. 23. the Apostle in direct tearmes maketh mention of the vessels of mercie prepared to glorie he therefore speaketh here of election to glorie Controv. 9. That the Apostle treateth as well of reprobation in this place as of election Huberus who defendeth vniuersal grace will haue the Apostle here onely to speake of election and not of reprobation for he holdeth all generally to be elected the same is the assertion of Stapleton antid p. 565. against Calvin that S. Paul treateth onely of election here and not of reprobation at all he reasoneth thus Argum. 1. Onely election is of God that calleth the purpose of God is according to election therefore the purpose of God is of election Answ. 1. The purpose of God is according to election but not onely which must be assumed or els nothing can be concluded but the purpose of God is as well concerning reprobation as election the purpose and counsell of God is generall to both and it sorteth it else either into the purpose of election or reprobation 2. And that the Apostle intendeth in this discourse as well to speake of reprobation as of election it thus appeareth 1. by the text it selfe he expressely mentioneth both the loue of God to Iacob and his hatred of Esau v. 22.23 he speaketh of the vessels of wrath and of the vessels of mercie 2. so much also is insinuated by the nature and propertie of election for an election of some supposeth that there is a reiection and reprobation of others As when Moses saith vnto Israel the Lord chose you aboue all people it followeth that as they were elected so all the rest were refused and reiected Controv. 10. Whether as well the decree of reprobation as of election be without the foresight of works Here are two opinions opposite in two extreames one to the other the one was of the Pelagians who vtterly condemned the absolute decree of reprobation without any respect of works and Catharinus also in his commentaries vpon this epistle some other doe make the decree of reprobation and damnation to be a free act of the will and purpose of God as election is But beside these there is a third opinion betweene both that the decree of reprobation neither issueth onely from the free and absolute will of God not yet altogether dependeth of the foresight of sinne but proceedeth in part from them both We will now examine these opinions in order 1. Of the first sort that hold the decree of reprobation altogether to proceede from the foresight of sinne some doe hold strange paradoxes as Catharinus before named whose opinion is this that God appointed all to be saued but some absolutely as Marie and other holy men and women some conditionally if they beleeued and did works they should be saued if otherwise they should be damned not much differing is the opinion of Becanus a late Popish writer who affirmeth that God simply in the beginning appointed all to be saued voluntate primaria by his first and principall will but secundaria voluntate by his secundarie will he would some to be condemned for their sinne cap. 1. loc 12. de pradestinat c. 5. loc 4. But the former of these opinions is distasted by the Romanists themselues as Pererius in c. 8. ad Rom. disput 25. refuseth it vpon this reason because vna est ratio c. there is one and the same reason of all that are predestinate vnto saluation how then can some be certainly appointed and absolutely some vncertainly and conditionally for all which are ordained vnto life are written in the booke of life out of the which none can be blotted out And against Becanus assertion it may thus be obiected 1. If God indeede would haue all to be saued why are not all saued for none can resist the will of God this then sheweth either God to be impotent in not performing his will or variable in changing his purpose concerning those whom he first intended to be saued neither of which imputations must be laid vpon God 2. seeing God getteth glorie as well by shewing his power and exercising his iustice vpon the wicked as by shewing mercie vpon the elect the one is as primarily the will of God as the other for God primarily intendeth his owne glorie but in the punishment of the wicked Gods glorie is set forth therefore the decree of iustice as well as of mercie standeth with the primarie and principall will of God 2. Augustine though nothing fauouring these erroneous conceits yet he referreth reprobation vnto the foresight of originall sinne and considereth man in massa corrupta in the masse of corruption as all haue transgressed in Adam Vniversa massa poenas dedit c. the whole masse of mankind is worthie of punishment and if the punishment of damnation should be rendred vnto all non iniuste proculdubio redderetur it should not be rendred vniustly c. and again in an other place vna quaedam massa peccati supplicium debens diuina iustitiae c. there is one masse of sinne which is
be answeared 4. Whereas to shunne these rockes of offence and to preuent these obiections some here haue found out a middle or meane way to referre the decree of reprobation partly to the will of God as the efficient partly to the foresight of sinne as the materiall cause thereof And here these distinctions are brought in 1. Lyranus thus distinguisheth that reprobation is either taken large largely and so it signifieth onely simplicem negationem ad gloriam a simple deniall of glorie and this hath no cause in Gods prescience but onely in the will of God or it is taken proprie properly for ordinario ad poenam an ordaining vnto punishment and so it is not willed or decreed of God nisi propter culpam but for sinne Bellarmine also fleeth to the same distinction of negatiue reprobation which is not to haue mercie positive to decree vnto condemnation of this the foresight of sinne he saith is the cause of the other the free will of God But seeing this negatiue reprobation containeth a priuation and deniall of euerlasting glorie this also must arise from the foresight of sinne for God excludeth none out of his kingdome but for sinne as the Apostle saith 1. Cor. 6.9 Know ye not that the vnrighteous shall not inherite the kingdome of God 2. Gorrhan hath this distinction there is a double kind of reprobation temporalis the temporall which is non appositio gratiae the not affording or giuing of grace and eterna voluntas non apponendi the eternall which is the will or purpose of not giuing of grace this is without the foresight of any merite but not the other like vnto this is that difference which some make betweene the decree and the execution of the decree the first is without respect vnto sinne but sinne commeth betweene before the other But this doth not satisfie as Pareus well obserueth for the same cause mooued God to decree punishment which mooueth him in time to execute punishment 3. Some doe thus consider of predestination that it is of two sorts there is decretum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree simply called of those things whereof God is the author and efficient cause himselfe such is the decree of election vnto life there is decretum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum quod a decree after a sort which may also be called permissivum the decree of permission as the other is effectivum an effecting and working decree of this latter sort is the decree of reprobation the meanes which lead thereunto God onely permitteth and effecteth not as the sinne and iniquitie of men for the which they are worthily condemned to this purpose Rollocus in 8. ad Roman p. 181.182 But this doth not satisfie for the decree of damnation is as well an effecting decree as is the decree of election God willeth and decreeth the damnation of the wicked as effectually in his iustice as he effectually willeth the saluation of the elect as the wise man saith in the Proverbs 16.4 That the Lord hath made all things for his owne sake yea euen the wicked for the day of euill 4. Iunius against Pukâ—us resp ad ration 72. maketh two degrees of reprobation decretum praeteritionis the decree of preterition which is the purpose of God not to shew mercie and this is absolute without any respect vnto sinne then there is decretum ex praescientia the decree of reprobation issuing forth of God prescience and so none are decreed to be condemned but for sinne some call the first decretum non miserandi the decree not to shew mercie the other decretum puniendi the decree of punishment Pareus dub 8. p. 913. citeth Mr. Perkins who calleth them decretum deserendi the decree of desertion and ordinatio ad poenam an ordaining to punishment Pareus out of his owne iudgement saith that there are two acts of reprobation negativus the negatiue that is not to haue mercie and affirmativus the affirmatiue which is to condemne the negatiue act is either reprobation from grace or from glorie the first of these which is a reiection from grace be thinketh onely to proceed from the good pleasure of God but not the other all these distinctions are the same in effect which else where I haue followed allowing that distinction especially of Iunius as giuing full satisfaction in this matter But now I find some doubts and obiections which are not yet remooued by these distinctions 1. Seeing damnation necessarily followeth reiection and where grace is denied glorie cannot follow if the deniall of the one should be the absolute act of Gods will so by consequence should the other also 2. And the Scripture sheweth that the cause why God reiecteth man is for that they reiect God first as Samuel saith concerning Saul 1. Sam. 15.23 Because thou hast cast away the word of the Lord the Lord hath cast away thee and Rom. 1.24.27 the Apostle sheweth that the giuing vp of the Gentils vnto their hearts lusts was a iust recompence of their error therefore because the substraction and deniall of grace the hardening of the heart the blinding of the mind are punishments of sinne and sinne goeth before the punishment thereof it followeth that these things as they are not temporally inflicted but for sinne so neither are they eternally decreed but vpon the foresight of sinne 3. If God should absolutely reiect any otherwise thou for sinne and more are reiected then elected then should Gods iustice farre exceed his mercie and his seueritie farre surpasse his clemencie To this last obiection Thomas Aquin. maketh this answer by a distinction that bonum proportionatum communi status naturae c. the good things which are proportioned to the common state and condition of nature are found in the most but bonum quod excedit comâ—â—â—â— statum c. the good things which exceed the commoÌ„ state are found in few as they are found more which haue sufficient knowledge and direction for the gouernment of their life then they which want it such as are idiots and fooles but there are few which are found that haue the profunditie and depth of knowledge and of this kind of euerlasting life it exceedeth the common state and condition of humane nature and therefore it is no maruel if it be found in the fewest and smallest number to this purpose Thomas 1. part qu. 25. artic 7. But this answer is not sufficient he hath giuen a good reason why eternall life is not merited or procured by mans deserts because it is a gift which exceedeth the proportion and condition of mans nature but yet the reason appeareth not neither is the doubt satisfied why seeing God aboundeth in mercy euerlasting life is not giuen vnto the most therefore Thomus addeth further that Gods mercie appeareth in that he directeth some vnto life from the which the most decline by the common cause and inclination of nature And indeed this is the best and most sufficient answear that
point there was no question 2. Theodoret expoundeth it of curiositie that no one should curiously enquire how Christ ascended into heauen for vs and ouercame death to the same purpose Pet. Martyr quis ascendet in coelum vt haec videat c. say not who shall ascend into heauen to see this or goe downe to the deepe to be certified of Christs victorie the word is in thy mouth and heart it sufficeth thee to beleeue these things to haue beene performed by Christ. 3. Anselme doth vnderstand Moses and Paul to speake of incredulitie that no man should doubt of the ascension and descension of Christ so also the ordinarie gloss do not say who hath ascended into heauen that is none shall ascend to heauen pro iustitia fidei observata for obseruing the righteousnes of faith nor shall descend to hell for not obseruing it for this were to denie the ascension and descension of Christ. 4. Lyranus applieth it to the certaintie of the knowledge of the Gospel tollitur omnis excusatio c. all excuse is taken away they cannot be ignorant of the Gospel beeing preached and testified by the Apostles as the Iewes needed not vnder Moses to haue sent farre or neere to haue the law made knowne vnto them seeing it was at home euen at their doores to the same purpose Bellarmine lib. 5. de grat liber arbit c. 6. so also Osiander applieth it to the certaintie of the preaching of the Gospel by the Apostles which shall be so liuely declared that they shall not neede to wish any to goe to heauen or to descend into the deep to bring vnto them the word of promise seeing Christ hath alreadie performed these things for them 5. Chrysostome vnderstandeth this place of the facilitie of the iustice of faith in respect of the lawe that there is no great thing required to be performed by our selues as to ascend to heauen or descend into the deepe licet tibi domi sedenti salutem consequi thou mayest euen sitting at home obtaine saluation though thou goe not ouer thy threshhold Faius also to the like purpose sheweth how Moses in that place and S. Paul here shewe how the lawe is fulfilled for vs in Christ that God requireth not of vs any difficult or impossible worke to be performed by vs to ascend into heauen or descend to hell to be deliuered frō the one and to obtaine the other by our owne workes for this were to call both the ascension and resurrection of Christ into question but Christ by his resurrection ascension had performed for vs the worke of our redemption This is some part of the Apostles meaning but not all 6. Wherefore this is the meaning of the Apostle as he shewed before what the iustice of the lawe required namely perfect obedience to be performed in our selues which being a thing impossible there must needes remaine a doubt and despaire both of obtaining heauen and in escaping hell so now he declareth the nature and propertie of iustifying faith first per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by remoouing that which is contrarie to faith secondly per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by declaring that which is thereunto agreeable And for the first whereas there are two speciall doubts that trouble the mind how we may obtaine heauen and escape hell the Apostle sheweth that the righteousnesse of faith taketh away both these doubts first no man is nowe to say in his heart who shall ascend for me into heauen to bring me thither for Christ hath done it alreadie and this were to bring Christ againe from thence to become man for vs and so to ascend againe neither is any man now to make questiō how he shall escape hell or who shall descend thither for him for Christ by his death hath deliuered vs from thence faith in Christ doth deliuer vs from all doubt he therefore that hath his faith grounded vpon the passion resurrection ascention of Christ shall no longer be perplexed in his mind as they are which hope to be iustified by the law thus Calv. Beza Par. So then he sheweth two notable differēces between the law the gospel the one requireth things impossible to be done namely the complete and perfect obedience of the lawe and so leaueth the minde in doubt and despaire of saluation but the Gospell requireth not any thing impossible to be done by vs but onely to beleeue in Christ and so it freeth vs from all doubt and despaire Quest. 13. Of these words the word is neere thee c. 1. Whereas the Latine translator hath what saith the Scripture this word Scripture is not in the originall therefore the same nominatiue case must be supplyed which is expressed before the righteousnesse of faith speaketh on this wise c. as before he shewed what was not agreeable to the doctrine of faith to make doubts of saluation or to seeke to be iustified by the lawe so now he declareth the true propertie of iustifying faith which requireth no great act to be performed by our selues but onely to beleeue in Christ. 2. The Septuagint adde beside in thy mouth and in thy heart in thy hands which addition Pet. Martyr thinketh nothing to hinder but to helpe the Apostles meaning because that which we beleeue in the heart and confesse with the mouth must be confirmed by the worke of our hands but it rather crosseth the Apostles meaning to make mention here of workes which the iustice of the lawe required but the iustice of faith saith otherwise and Lyranus glosse is here superfluous and idle that the Apostle speaketh in casis mortis in the case of death when as there is no time of working that then it is sufficient to beleeue with the heart and confesse with the mouth whereas the Apostle generally treateth of the iustice of faith how it is sufficient to saluation vnto all 3. And whereas the Apostle saith it is neere thee in thy mouth c. 1. The meaning is not it is neere thee that is consentancum rationi agreeable to reason Hug. gloss for Christ preached things farre beyond humane reason 2. Vatablus referreth it to the preaching of the Apostles this word of faith was in their mouth and heart 3. Osiander likewise applyeth it to the multitude of beleeuers this doctrine of faith which so many thousands beleeued was not remote or farre off 4. Pet. Martyr expoundeth it of the knowledge and vnderstanding of the mysteries which were hid before nobis fit prope per fidem quod per naturam est remotissimum that is neere vnto vs by faith which was before most remote and farre off 5. But the fittest interpretation is that the Apostle sheweth the facilitie of the righteousnesse of faith that God requireth no hard worke of vs to crosse the Seas and climbe vp the mountaines or take long iourneys to seeke out our saluation but by the grace of Gods spirit this faith is planted in our hearts and confessed with our
readeth consentientes humilibus consenting to the humble that is saith Origen amare humiles to loue the humble he consenteth with the humble quei cum humilibus se humiliat which humbleth himselfe with those that are humble Haymo humiliorum imitatores imitators of those which are humble gloss interlin consenting to the humble that is in heart and not with the mouth onely gloss ordin Gorrhan all these vnderstand by the humble the lowely referring it to their persons 2. Some vnderstand this word of the things rather then of the persons and take it in the neuter gender that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the humble may answear vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high things before spoken of Calvin Beza Pareus so also Osiander humilia curate tractate c. respect and handle humble things likewise Tolet let them embrace base things quae vilea mundus reputat which the world counteth base And this sense is to be admitted by reason of the opposition of the words though not onely 3. Faius saith non tam res ipsae quam hominum affectus spectantur not so much the things themselues as the affections of men are here considered true it is that the obiect cannot be seuered from the affection but it is euident that the Apostle by high and lowe things meaneth the obiect of pride and humilitie 4. Pet. Martyr comprehendeth both base things and base persons that we should apply our selues vnto both neither dispising the one not refusing the other euen meane and base ministeries and seruices to profit our brother as our B. Sauiour disdained not to wash his Apostles feere and this is most agreeable to the Apostles meaning now the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well translated by the Latine interpreter consentientes consenting it properly signifieth impetu quodam correpti carried us it were with force shewing how prone we ought to be to descend to lowe and base things Beza rendreth it obsecundantes submitting your selues the Syrian interpreter adhaerentes cleauing Vatablus accomodantes applying your selues our English making your selves equall c. giueth the meaning rather then the sense of the word Be not wise in your selues 1. Chrysostome thus interpreteth it ne putetis vos sufficere vobis ipsis thinke not that your are sufficient for your selues God hath so made vs vt alter alterum opera iudigeat that one standeth in neede of an other so also Theophylact vnderstandeth it of those which dispise the counsel of others and yet Moses dispised not the counsell of his father in lawe 2. Ambrose thinketh they are said to be wise in themselues which turne their wsedome altogether to their owne profit and not to the good of others so also the interlin gloss and Gorrhan ne prudentiam apud vos tantum exerceatis c. exercise not your wisedome onely for your selues but for your neighbours also 3. Basil regul brev resp 260. interpreteth those to be wise to themselues qui solam humanam prudentiam c. which onely haue humane wisedome and regard not the diuine will and pleasure such we call worldly wise 4. Haymo he is wise in himselfe who non authori sapientia deputat c. doth not ascribe vnto the author of wisedome that wisedome which he hath 5. But all these are the effects of arrogancie he which taketh himselfe to be wise dispiseth the counsell of others consulteth not with God neither ascribeth the praise to him here then the Apostle toucheth the verie roote and beginning of pride which is propriae prudentiae opinio the opinion of a mans owne wisedome Marlorat so that here the Apostle remooueth an other let and impediment of humilitie which is arrogancie and that is apud seipsum nimium sapere to be too wise in himselfe such the Prophet Isay speaketh against we vnto them that are wise in their owne eyes and prudent in their owne sight Isay. 5.21 Pareus so Origen before them hic cum arrogantia stultus est c. qui suam stultitiam quasi sapientiam colit he is arrogant and foolish who adoreth his owne folishnesse as if it were wisedome c. But here Lyranus aduertiseth well that prudence and wisedome is here not taken properly but in a certaine similitude for vera prudentia non nisi in bonis true wisedome and prudence is onely found in the good it is craft not wisedome which the wicked haue Now this arrogancie is the cause of all errors which are of three sorts either errors in opinion and iudgement or in practise of religion or in life and conuersation for hereupon some haue deuised newe doctrines and strange worship not contenting themselues with the simplicitie of Gods word as though they were wiser then God and they giue themselues euer vnto grosse sinnes in their life holding scorne to be admonished by others Gualter Quest. 25. How euill is not to be recompenced for euill v. 17. 1. Chrysostome noteth the generalitie of the speach recompence to no man whether beleeuer or vnbeleeuer not to a beleeuer because he is thy brother not to an infidel and vnbeleeuer that thou mayest winne him Haymo 2. Origen obserueth that reddere malum to render euill is a greater sinne quam inferre malum then to offer euil at the first for it may be that he did it ignorantly non sensisse malum c. that he perceiued it not to be euill which he did but he that recompenceth euill sheweth that he was not ignorant that it was euill 3. this precept concerneth onely particular wrongs it is not extended to magistrates that render euill vnto offenders according to the lawe in Deut. an eye for an eye a tooth for a tooth and yet punishment is not euill because it is opus iustitiae a worke of iustice Gorrhan Martyr 4. here that pharisaicall doctrine is reprooued that they were to hate their enemies and loue their friends 5. and if it be a sinne to render euill for euill much more to recompence euill for good the one is incident into our humane corrupt nature but the other is plaine diabolicall 6. Calvin thinketh that this precept is somewhat larger then that which followeth avenge not your selues for in some cases euill may be rendered for euill sine manifesta vltione without manifest reuenge as when one refuseth to giue entertainment succour to one in his need and so the other to requite him withdraweth his hand in his necessitie so also Gualt but Martyr misliketh this I cannot see saith he how he which willingly doth render euill for euill doth not intend to take revenge and the Apostle he thinketh doth inculcate the same precept againe because it is so necessarie thus also Pareus but this difference betweene them may be soone taken away for Calvin saith onely without manifest reuenge there may be a reuenge in all kind of retalion but in some the revenge is more manifest then in other Quest. 26. How honest things are to be procured before all men
2. in what manner 3. who shall be iudged 1. Christ shall be the Iudge as here it is called the tribunall seat of God and whereas to the Corinth 2. ep 5.10 it is named the throne or tribunall seat of Christ thence is it gathered that there is the same tribunall of Christ and God as Christ saith in the Gospell all which the father hath is mine but if any thinke there is any difference to be made between these two it may be this the name of Christ properly est indicium verbi in carne positi signifieth the word placed in our flesh that then is the tribunall seat of Christ wherein he sitteth till he haue put downe all his enemies vnder his feete and perfectly reconciled the world and gathered together all that shall be conuerted then shall he deliuer vp the kingdome to his father and then shall it be the tribunall seate of God c. But here Origen somewhat misseth for beside that in both places it is called the tribunall of Christ this tribunall of Christ is the seat of iudgement wherein Christ shall sit and iudge in the last day not as God onely but as God and man and after this iudgement finished though Christ shall not raigne in that manner as nowe he doth because all his enemies shall be subdued yet he shall haue a celestiall kingdome still and the same to continue for euer though not to be administred in that manner as it is now in his Church 2. Touching the manner here an allusion is made vnto the tribunall seates of terrene iudges who sit aloft in their throne ne lateant conspectui c. that nothing be hid from their sight either touching the punishment of the guiltie and clearing of the innocent so nothing shall be hid vnto that supreame Iudge in that day but all things shall be manifested vnto him euen the secrets of the conscience not onely vnto God but vniuersae creatura rationabili to euery reasonable creature the Angels shall read the booke of conscience which then shall be vnfolded atque ita criminum nostrorum in quibus nunc vnum saltem testem pati confundimur c. and so of our sinnes whereof we are now ashamed to haue our witnes we shall then haue the innumerable companies of Angels witnesses c. This is true that there is nothing now so hid and secret euen the thoughts of our hearts which shall not then be made manifest for God shall discouer mens secret thoughts and acts but the Angels shall not then reade the bookes of the conscience of themselues as knowers of the heart but first discouered and vnfolded by Christ. 3. Origen also in the same place touching those which shall be iudged mooueth this doubt how euerie one is said to be iudged according to their workes 2. Cor. 5.10 seeing there is no man but hath both good workes and bad to this doubt he supposeth two answears 1. that some may be imagined to be so good that no euill be found in them some so euill that no good hath place in them but this he refuseth for neither is any so perfectly good nor yet so absolutely euill no not Iudas that is void of all goodnes 2. and to say that one and the same man shall goe to paradise for his good workes and to hell for his euill is more vnreasonable 3. so then he concludeth and insisteth vpon this answear that there is no good accounted in them vbi praeponderant mala in whom the euill things doe weigh downe in number nor yet any euill in them in quibus praeponderant bona in whom the good things are more in weight and number but this is no sufficient answear neither for euen in the Saints their sinnes are more in number then their good workes as Iob saith If God should call him to account he was not able to answear him one thing of a thousand Iob. 9.2 4. wherefore God shall iudge men according to their workes not the quantitie and number of them but the qualitie whether the good things which they doe proceede from aliuely faith and the euill which they commit be done rather of infirmitie and weaknes then of wilfulnes and obstinacie and wherein they fayle if they are restored by repentance which is the most speciall worke of faith Quest. 20. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle There appeareth a twofold difference betweene the Prophets words as they doe stand in the prophecie and as they are here cited by the Apostle both as touching the words sense 1. Isay saith 45.23 I haue sworne by my selfe but here the Apostle I liue saith the Lord but this in effect is all one for whereas the Prophet saith God hath sworne the Apostle setteth downe the forme of Gods oath who because he hath not a greater to sweare by sweareth by himselfe and whereas the Apostle saith euerie tongue shall sweare by me the Apostle following the Septuagint saith euerie tongue shall confesse which is a consequent of the other for he that sweareth confesseth God and calleth him to witnesse and to be a iudge against him that sweareth falsely 2. Concerning the sense that which is there generally spoken of God is here particularly applied vnto Christ for beside that the glorie which is due vnto the Godhead belongeth vnto the person of Christ as beeing one God with his father these reasons may be giuen of the particular application of this place vnto Christ. 1. because the Apostle maketh speciall mention of his person and vpon this occasion that which is common to him with the father and the holy Ghost is specially applied to Christ. 2. because that Christ seemed by his death to be abased this is inserted to shew that there was no imminution or decrease by that his humiliation and abasing in his humane nature of his diuine glorie at all 3. because mention is here made of iudgement which is committed to Christ this place is specially applied to him who is appointed to be iudge of the world see Iunius further parallel 25. lib. 2. 21. Quest. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God v. 11. 1. Haymo vnderstandeth it onely of the elect not of the wicked for the praise of God becommeth not their mouth but the Apostle by this Scripture prooueth that which he said before we shall all appeare before the iudgement seat of Christ this then is spoken generally of all 2. Gorrhan following the interlin glosse referreth it to the inward conscience which is one and the same in euery one and so he obserueth three things here in this great Iudge his eternitie I liue his generall power euery knee shall bow and his infallibilitie for knowledge the very conscience shall confesse him but it is euident that the Apostle speaketh not onely of the internall but of the externall confession because the Prophet saith whence this sentence is taken euery tongue
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
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.