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
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
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
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
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
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
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
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