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
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
with the singular vertues of God But Tolet obiecteth that the word quoque also is here a note non declarationis sed adiectionis not of declaration but of addition Contra. Though the vulgar Latine so translate quoque also yet in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as nempe or videlicet that is to say as Vatablus and the Syrian interpreter read so likewise Beza 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the world created These words are diuersly expounded for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the very act of creating of the world and the creature it selfe that was made as Erasmus noteth hereupon these diuers interpretations are giuen 1. Some read by the creation of the world Beza Genevens and Aretius thus distinguisheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tota mundi fabrica the whole frame of the world taken together but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workes afterward mentioned are the speciall workes as the starres the elements and such like But if by the creation the workes themselues created should be vnderstood then the Apostle should seeme superfluously afterward to make mention of the workes are vnderstood by the workes Perer. Tolet. and beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the genitiue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the datiue and therefore they can not be ioyned appositiuely together by way of declaration Pareus 2. The Latine translatour readeth à creatura of the creature which Anselme and the ordinarie glosse following vnderstand of man in which sense it is taken Mark 16.15 preach the Gospel to euery creature And man is so called the creature by a certaine excellencie because he hath some agreement with euery creature he is in a place as other bodies he hath sense as beasts and vnderstanding as Angels But as Tolet well noteth the other word which is ioyned with creature of the world excludeth this particular sense and application vnto man 3. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here better taken for the world created and is referred vnto the time à mundo condito since the world was created Pareus à fundamentis mundi from the foundation of the world as the Syrian interpreter for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is taken as Matth. 13.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foundation of the world Tolet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth not the act of the creation for it is taken for the world created afterward in this epistle Rom. 8.20 nor yet for the creatures simply but for the state of the world when it was created from the world created à constitutione mundi from the constitution of the world as Chrysostome is translated 3. Beeing vnderstood by his workes Non corporea vel imaginaria visione sed intellectuali not by a corporeal or imaginarie vision are they seene but by an intellectual gloss interlin as the cause is vnderstood by the effect Lyran. like as by an image representing one that is absent we are brought to the knowledge and remembrance of him so God is seene in his workes Perer. 4. To wit his eternall power and Godhead 1. Some by the inuisible things of God vnderstand the person of God the father by the vertue or power the person of the Sonne by the deitie the holy Ghost which interpretation Theophylact mentioneth here onely Gorrham seemeth to follow it But this reason maketh against it that the mysterie of the Trinitie is to high a matter to be searched out by the light of nature that knowledge commeth onely by reuelation Perer. 2. These three things then are here vnderstood the eternitie power and diuine maiestie of God the knowledge whereof man is lead vnto in part by his naturall instinct Perer. 3. And vnder the deitie or Godhead are vnderstood the rest of his attributes his wisdom goodnes iustice which are seene in the administration of the world whereby his Godhead which is in it selfe incomprehensible is knowne as by the effects Pareus 52. Quest. Of the knowledge which the Philosophers had of God and by what meanes they attained vnto it 1. Theodoret rehearseth fiue waies whereby the Philosophers were brought to the knowledge of the Creator 1. by the contemplation of the heauens and the starres and their orderly motion 2. by the consideration of the elements the fire the aire the water the earth 3. by the admirable frame and workemanship of mans bodie 4. by the operation of mans hands and by the manifold arts inuented by man 5. by the dominion which man hath ouer the creatures Theodor. in serm de provid But some Philosophers had their speciall and peculiar reasons beside which induced them to thinke there was a God 2. Socrates especially considered the prouidence of God in prouiding so bountifully for man as he bringeth Euthydemus by this particular induction to acknowledge that God hath speciall care of man as he hath giuen him the light and day to guide him the night for him to rest in the fire to warme him the fruits of the earth to nourish him And whereas Euthydemus obiected that these things were common vnto men with bruit beasts Socrates sheweth that euen the beasts themselues also are for mans vse and beside God hath giuen more excellent gifts vnto man then to any other creature as vnderstanding memorie speach wherein Gods speciall care appeareth more to man then toward any other creature This was Socrates inducement ex Grynaeo 3. The Platonists did finde out God by comparing the Godhead with other things first they were perswaded that God was not a bodie secondly they held God to be immutable and so they sought not God in the soule of man or among the mutable spirits and therefore they held God to be an infinite and immutable essence beyond them all to this purpose August lib. 8. de civ Dei c. 6. And further they rose vp thus by degrees to finde out the Godhead first they held spirituall things to be better then corporall then the things that had life they preferred before those that had no life and of the things that had life them that had sense and motion and of these they held to be most perfect the things that were endued with reason and of the things hauing reason such as were intellectuall spirits such as are the Angels and among those he to be most perfect that was totus actus onely in act void of all passiue qualitie which is God for the other spirits doe consist partly in act partly in a possibilitie as they may not be But it is impossible that God should not be and thus by these steppes did they ascend to the contemplation of the diuine nature Faius 4. Aristotle was perswaded that there was a God and that all things consisted by the diuine power because it was haereditaria fama omnium mortalium an hereditarie opinion of all mortall men lib. 12. Metaphys c. 6 7. lib. 7. Ethicor. c. 13. thereupon
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
which Bellarmine out of Adrianus Finus lib. 6 flagell Iudcor c. 80. and Damasus pontifical would prooue that S. Marke writ his Gospel first at Rome and afterward turned it into Greeke at Aquilea But this is verie improbable 1. Because the Greeke tongue was then more generally vsed then the Latine and S. Paul writing to the Romanes spake in the Greeke tongue for the reason so also would S. Matthewe haue done 2. If the Greeke were translated out of the Latine why then doe not the Romanists vse a Latine translation answerable to the Greeke whereas their vulgar translation much differeth from the Greeke some where it addeth as Mark. 1.1 the name Isaia the Prophet is inserted sometime it leaueth out as Mark. 6.11 all that clause is omitted verily verily I say vnto you it shall be easier for Sodome and Gomorrha in the day of iudgement then for that citie sometime it choppeth and changeth as c. 5.1 Garasenes for Gadarens It remaineth then that the Newe Testament was originally written in the Greeke tongue for the reasons before alleaged 3. The questions discussed Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 1. The Hebrew word berith signifieth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or couenant made betweene parties as Aquila translateth as Hierome witnesseth in Malach. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testament or disposition of ones last will as the word is vsed by the Apostle Heb. 9.17 2. Both these acceptions and takings of the word agree vnto the holy Gospel first it is a couenant betweene God and his people the Lord offring reconciliation on his part and requiring conditions to be performed on our part as in the Law obedience and perfect keeping of the lawe so now the obedience of faith in Christ our Mediator and Reconciler It is also a Testament not with any relation vnto vs but onely in respect of the Testator and will-maker Christ Iesus who ratified and confirmed both the Old and New Testament by his death in the one prefigured and promised in the other exhibited and performed the testamentorie tables are the holy Scriptures both of the Old and Newe Testament the witnesses are the Prophets and Apostles the writers also of this Testament the seales are the Sacraments both of the one and the other 3. The Old and newe couenant and Testament are one and the same in substance both in respect of the parties betweene whom the couenant and conuention is made God and his Church and of the ende and scope which is to bring vs vnto the euerlasting inheritance but the manner of dispensation is diuerse according to the condition of the times and the qualitie of the persons 4. This couenant made betweene God and man some distinguish into the couenant of nature and grace but euerie couenant now indeede is rather of grace the naturall couenant made betweene the Creator and Man in Paradise was violated by his transgression and disobedience the couenant which now remaineth is wholly to be ascribed vnto grace and it is either of some temporall grace and benefit and that either generall as was that which the Lord made with Noah not to destroy the world any more with waters Gen. 9. or particular as was the promise made to Abraham to inherite the land of Canaan Gen. 15.18 and that made to Phineas concerning the priesthoode Numb 25.12 either of spirituall graces as of the remission of sinnes and the inheriting of euerlasting life in Christ. 2. Quest. Of the diuerse significations of the old and newe Testament 1. The old Testament is 1. either taken for the doctrine of the lawe which required exact obedience to the commandements vnder the most grieuous commination of malediction vnto the transgressors yet couertly was propounded vnto them the doctrine of repentance and faith in Christ vnder the shadowes and rudiments of the Law which were imposed vpon that people partly to humble them and to bow downe their stiffe necks partly to discerne them from other nations and partly to lead them by the hand as vnto Christ so in this sense the old Testament 1. comprehendeth the doctrine of legall obedience 2. the ceremoniall and ministeriall part of their legall rites and seruice 3. the externall policie and regiment in these respects the old Testament is abolished and the Lord saith he will make a newe couenant with the house of Israel Ierem. 31.31 2. the old Testament is taken for the writings and tables of the scriptures in which sense it is not abolished one iotte thereof shall not perish Matth. 5.18 2. The Newe Testament also is taken diuersely 1. either for the spirituall doctrine which requireth obedience of faith in Christ without any legall obseruations 2. or for the Sacraments as Christ calleth the Eucharist the Newe Testament in his blood in the institution of his last supper 3. or for the writings of the Euangelists and Apostles So it is new 1. because it succeeded the old 2. because it setteth forth the newe doctrine of faith without legall rites 3. it hath new sacraments a new forme of worship a new kind of Church 4. it is confirmed after a newe manner not by the blood of beasts but by the most holy blood of the Blessed Mediator 3. Quest. Of the bookes of the newe Testament their number and authoritie 1. Concerning the number and authoritie of the bookes of the Newe Testament there is no question among the Christians though the obstinate Iewes wilfully refuse them all they are 27. in number which Athanasius in Synops. distinguisheth into these fiue orders 1. the foure Euangelists 2. the Acts of the Apostles 3. the 7. Canonicall Epistles one of S. Iames 2. of S. Peter 3. of S. Iohn and one of S. Iude 4. the 14. Canonicall epistles of S. Paul 5. the Propheticall booke of the Reuelation But all these may be reduced to 3. kinds the historicall doctrinall propheticall bookes as is before shewed in the argument 2. But these books of the New Testament were not alwaies receiued with the same approbation 1. Some were euer held to be of vndoubted authoritie as the 4. Euangelists the Acts of the Apostles the 1. of S. Peter the 1. of S. Iohn all S. Pauls Epistles excepting onely that to the Hebrewes 2. Some were doubted of by a fewe but of the most receiued as the 2. of Peter the 2. and 3. of Iohn one of Iames one of Iude that to the Hebrewes and the Apocalypse But at the length these bookes were receiued and acknowledged for Canonicall by a generall consent 3. Other bookes besides these were priuately receiued by some in the Church and were called Ecclesiasticall as the Acts of Paul the Epistle of Barnabas the Reuelation of Peter the Gospell according to the Hebrews 4. Some bookes were foisted in by Heretikes and more generally reiected of the Church as the Gospell of Andrew Thomas Matthias the Acts of Peter Thomas Matthias and of the
Sathan as a minister of Gods vengeance and they themselues as willingly precipitating themselues into all vncleannes So God deliuered vp his Sonne vnto death and the Iewes also in one and the same action God is iust and man guiltie quia in vna re quam fecerunt causa non est vna ob quam fecerunt because in one ende the same thing which they did there was not one cause for the which they did it August See more of this question Hexapl. in Exod. c. 11. qu. 15. to qu. 28. where it is discussed at large 65. Quest. How the Gentiles are said to defile their bodies in themselues v. 24. 1. Chrysostome thus interpreteth propria corpora inter seipsus debonestarâ— solitos that they were accustomed to defile their bodies betweene themselues so also Erasmus Vatablus and Beza Theophylact readeth à seipsis of themselues but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in themselues as the vulgar Latin translateth so also Calv. Pareus 2. Some retaining this reading by in themselues vnderstand that kind of pollution and vncleannes which men commit with themselues not with any other person Ansel. Garr or there are three kinds of sinnes of vncleannes against naâ—ure either the same partie with himselfe worketh vncleannes or with an other person of the same sexe but of the same kind as man with man or with an other kind as man with beast the first of these is signified here Lyranus 3. Some thinke that the Apostle speaketh of such vncleannes which was committed by themselues one with an other Osiand but that is spoken afterward 4. Tolet taketh this to be vnderstood not of sinnes against nature but of adulterie fornication and such like that first they fell into peccata simplicia into simple sinnes then as they exceeded in idolatrie so they fell into more grosse sinnes 5. But this is better vnderstood generally of all kind of pollution and vncleannes naturall or vnnaturall which was committed in themselues that is against their owne bodies for other sinnes are committed without the bodie but the sinne of vncleannes defileth the bodie and such doe sinne against their owne bodies as the Apostle sheweth 1. Cor. 6.28 And so Augustine distinguisheth betweene flagitium and facinus the first is that which one committeth against himselfe in defiling his owne bodie and soule the other is in hurting of an other Pareus 6. And this was the iust recompence of retalion that as they had dishonoured God so they should dishonour themselues and like as they had turned God into the similitude of beasts and beasts into gods so they themselues should be giuen ouer to beastly affections Faius 66. Quest. How they worshipped the creature rather then the Creator 1. So readeth the vulgar Latin and the Syrian translator but vpon this reading it would follow that they worshipped the Creator but not so much as the creature and the same inconuenience followeth to read aboue the Creator Chrysost. Vatabl. but the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth beside the Creator as Cyprian well giueth the sense relicto Creatore the Creator beeing forsaken lib. 3. contr Iudaeos c. 10. and Hilarie praeterâ—â— Creatore the Creaâ—or beeing omitted so also Beza 2. Tolet here noteth that they committed two things in their idolatrous worship vnum ad intellectum alterum ad voluntatem spectat one concerneth the vnderstanding in the error of their mind they changed the truth of God the true worship of God into a lie that is a lying image the other was in their will and affection in worshipping the creature But Gryneus addeth a third degree which was in their action for he distinguisheth these two they worshipped and serued the first he applieth vnto the inward veneration and worship the other to their outward seruice 3. By the creature is not onely here vnderstood such things as were and had an existence in the nature of things as the Sunne the Moone the starres but they did also worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as had no beeing which were of three sorts either such as neuer were in the world but were imagined gods and goddesses as Venus Pallas Herculius Febris and such like or such as were sometime in the world but were now dead and not in the world as Hercules Romulus so Faius and they worshipped some things of dâ—uers shapes which neuer were nor could be in the world as Iuppiter of Lybia had a rammes head and Anubis of Egypt a dogges head the Faunes and Satyrs had goates feete the Naâ—ades and Tritâ—â—â— had a mixt shape of men and fishes Aretius by the creature then is vnderstood whatsoeuer beside the Creator which they worshipped 4. Whereas the Apostle addeth which is blessed for euer Chrysostome well noteth nullâ— ille ex hac impietate daâ—â—no afficitur c. that God notwithstanding this contumelie offered him by idolaters sustanied no losse thereby he still remained blessed for euer and that it is said for euer a difference is shewed betweene the honour of God which remaineth invioâ—able for euer and the honour of idols which remaineth but for a time Gorrh. 67. Quest. Of the vnnaturall sinnes of the heathen 26. For this cause God gaue them vp c. 1. Aretius taketh this to be but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 further explanation of that which the Apostle had spoken of before but it is rather an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exaggeration rather and amplifications for it is more to be giuen ouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto passions then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the lusts of the heart for they differ in three things 1. the passion here signifieth a 〈◊〉 defeate of the minde which could not be remooued whereas the lust of the heart was not yet perfected Faius 2. by the lust is signified their vncleane desires but here the Apostle also speaketh of their vncleane acts Pareus 3. and before the Apostle touched such vncleannes as defiled the bodie but now they are giuen ouer vnto such vile affections as also defile the mind deprauing it of the vse of reason Tolet. 2. How the women did change the naturall vse may seeme strange Theophylact thinketh it was obscaenum aliquid quod nec dici fas est some obscene thing that is not to be vttered Lyranus so also Tolet and before them Ambrose and Anselmo vnderstand it de commistione foeminarum inter se of the commixtion of women among themselues as the men were defiled betweene themselues But rather here the naturall vse is to be referred vnto the organe and instrument of generation when the women did prostitute themselues the â—en exercising praeposterum sterilem venerem preposterous and sterilous venerie Osiand Sodomiticos concubitus or they companied with men as Sodomites Pareus and as Augustine saith when the males abused ex parte corporis quae non ad generandum instituta est that part of the bodie in the female which was not
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
the father Sonne and holy Ghost c. Therefore if no creature is to be worshipped much lesse an image which is the work of mans hands if not the liuing are to be adored much lesse the dead But here this obiection will be mooued if no creature is to be worshipped how then doe we adore Christ Chrysostome answeareth Nemo veneraturus regem dicit illi exuas purpuram c. no man comming to doe reuerence to the king saith put off thy robes So Christ beeing cloathed with our flesh is worshipped in and with our humanitie which is vnited vnto his Godhead in one person yet the originall and first cause of this adoration giuen vnto Christs humanitie proceedeth from his diuine nature adoration then beeing due vnto the person of Christ is yeelded vnto him both God and man Martyr Controv. 11. Of the vaine vse of popish pilgrimages v. 13. That I might haue some fruit Paul desireth to see Rome to the intent that he might receiue some fruit by them and they by him this was the ende of this his iourney and peregrination Much vnlike herein were the pilgrimages which in times past and now in many countreys are made to Rome Ierusalem and other places which are onely of a superstitious meaning to offer before some idol and to performe their vowes But the end of the travaile comming together of Christians should be for their mutuall edifying Mar. Controv. 12. None to be barred from the knowledge of Gods word v. 14. I am detter both to the Grecians and Barbarians seeing there was no nation so barbarous to whom the Apostle was not willing to impart the knowledge of the Gospell the Romanists are euidently conuinced of error that will not admit their lay people generally to the reading of the Scripture If the gospel of saluation must be communicated to all then the Scriptures also which containe the knowledge of saluation should be common to all Hyperius the booke â—â— the lawe was appointed to be read in the hearing of the people that they might learne and feare God Deuter. 31.12 see more Synops. Centur. 1. error 3. Controv. 13. Against diuerse hereticall assertions of Socinus touching the iustice of God v. 17. For by it the iustice of God is reuealed because in this place the iustice of God is taken for his benignitie and mercie shewed by Christ in the Gospell Socinus that blasphemous heretike taketh occasion thus to broach his errors 1. he saith that iustice beeing vndestood of God is neuer in Scripture set opposite to Gods mercie but the contrarie is euident Psal 5.6 thou shalt destroy them that speake lies here the Prophet speaketh of Gods reuenging iustice and in the next verse he compareth it with Gods mercie But I will come into thine house in the multitude of thy mercies 2. he affirmeth that that which is opposed to Gods mercie is not called the iustice of God but wrath indignation seueritie which is euidently refelled v. 31. they knowing the iustice of God that they which commit such things are worthie of death here the vengeance of God vpon sinners is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustice And yet more euidently Psal. 145.17 the Lord is iust in all his wayes and mercifull in all his workes here the iustice and mercie of God are compared together 3. further he saith that this iustice of God as it is set against his mercie is of two sorts there is one whereby he punisheth the wicked and obstinate sinners an other whereby he chasteneth euen those that are not altogether impenitent But herein is his error he maketh them two kinds of iustice which are but diuerse degrees of one and the same iustice for when God sheweth seueritie in punishing the wicked therein he exerciseth his strict and rigorous iustice and when he chastiseth sometime his owne children for their amendment he vseth the same iustice but in an other degree tempering his iustice with mercie and fauour Pareus Controv. 14 Against inherent iustice v. 17. The iustice of God is reuealed the Rhemistes apply this place against imputatiue iustice alleadging out of Augustine how it must be vnderstood of that iustice not which God hath in himselfe sed qua induit hominem but wherewith he endueth man when he iustifieth him Contra. 1. They doe not well translate the word induit which signifieth here not to endue but to cloath with and so man beeing iustified by faith is cloathed with Christs righteousnesse he is not iustified by any inherent righteousnesse in himselfe but by an imputed righteousnesse Rom. 4.6 2. And the Apostle doth expound himselfe Rom. 3.22 shewing that the iustice of God is by the faith of Iesus and Philip. 3.9 the Apostle renounceth his owne righteousnesse that he might haue the righteousnesse of God through faith Controv. 15. That the Sacraments doe not conferre grace Kemnitius out of this place v. 16. the Gospel is the power of God to saluation inferreth that the Sacraments doe no otherwise iustifie then the word preached that is excitando fidem by exciting and stirring vp our faith as in this sense the Gospell is said to be Gods power to saluation Bellarmine answeareth 1. that the Gospel is not here taken for the preaching of the Gospel but for the historie of the Gospel as of Christs incarnation and passion 2. if it be taken in the other sense it followeth not because the preaching of the word iustifieth onely by stirring vp faith that therefore the Sacraments iustifie the same way Bellar. lib. 2. de effect sacram c. 11. ration 4. Contra. 1. The Apostle speaketh not onely of the historicall narration of the Gospel but of preaching and publishing the same as it appeareth both by the words before going v. 15. I am readie to preach the Gospel to you that are at Rome and by the words following it is the power of God to saluation to euerie on that beleeueth but they cannot beleeue vnlesse they heare neither can they heare without preaching 2. the argument thus followeth from the greater to the lesse if that which is more principall in the worke of our saluation doe iustifie no otherwise then instrumentally in stirring vp faith namely the preaching of the word then that which is lesse principall cannot iustifie more but the word and preaching of the Gospell is the more principall for they beget faith which the Sacraments onely confirme and seale therefore the Sacraments doe not iustifie men us by conferferring of grace by the worke wrought Controv. 16. That faith onely iustifieth v. 17. The iust by faith shall liue out of this place where the verie iustice life and actiuitie of the soule is ascribed to faith we doe conclude that a man is iustified onely by faith for all is ascribed vnto faith Now the Romanists seeing this place of the Apostle to be so pregnant for iustification by faith onely seeke diuerse shifts to obscure the truth of this testimonie 1. Costerus Euchirid 170. saith that these words
shal rise incorruptible but not all vnto glorie 4. Vnto these the Apostle addeth a fourth v. 10. namely peace which is the verie complement and perfection of our happines this peace is honorum omnium secura tranâ—quiâ— possessio a secure and peaceable possession of all good things and as Prosper saith as Beda here citeth him pax Christi sinem non habet the peace of Christ hath no ende the Saints shall be at peace with God they shall enioy the tranquilitie and peace of conscience to theÌ„selues and peace they shall haue without from all enemies whatsoeuer which shall be subdued vnto them 5. But it will be obiected that glorie and honour are peculiar and essentiall vnto God which he will not giue to any other Isay. 42.8 And thine is the glorie Matth. 6.13 Answer That essentiall and infinite honour and glorie which is in God is not communicated vnto any other but yet there are certaine influences and bright beames of that glorie which in Christ are imparted to his members as S. Peter saith that by these precious promises which are made vnto vs in Christ we are made partakers of the diuine nature 2. Pet. 1.4 Quest. 16. How it standeth with Gods iustice to punish eternally sinne temporally committed Obiect As God giueth eternall life vnto his faithfull seruants so he punisheth the wicked and impenitent with euerlasting damnation but sinne is a temporall transgression and for one to be punished eternally for a momentanie delight may seeme to exceede the rule of iustice Answ. Three wayes doth it appeare to be most iust that God should punish eternally sinne but temporally committed both in respect of the minde and intention of the sinner of the matter wherein he sinneth and of the person against whom he is an offender 1. First though the act of sinne be but temporall yet the mind of the sinner is infinite if he could euer liue he would euer sinne and therefore as Gregorie saith quia mens in hac vita nunquam voluit carere peccato iustum est vt nunquam careat supplicio c. because the mind in this life would neuer be without sinne it is iust that it should neuer be without punishment 2. If the matter and subiect of sinne be considered it is of and in the soule like as then the wounding of the bodie bringeth the death of the bodie after the which there is no returning into this life againe so sinne beeing the death of the soule it followeth that it should be perpetuall and for euer Hugo like as then Magistrates doe punish some offences as murther theft with death which doth vtterly exclude them from the societie of the liuing and cut them off for euer so is it iust with God to punish the sinnes committed against him with euerlasting paine Perer. 3. Sinne because it is a transgression of the lawe of God is so much the more hainous as he that smiteth the Prince doth more grieuously offend then he which striketh a priuate person so that sinne is of an infinite nature because of the infinite dignitie of the diuine maiestie against whom it is committed and therefore it deserueth an infinite punishment which because it cannot be infinite secundum intensionem in the intention and greatnesse of it it remaineth that it should be infinite secundum à urationem in respect of the continuance and enduring thereof Perer. 4. Further the equitie of Gods iudgement in punishing the temporall act of sinne eternally Hugo doth thus very well illustrate by these comparisons Like as when mariage is contracted per verba de praesenti by words vttered in the present tense though the contract be sone done yet the mariage remaineth all the life long so when the soule and sinne are contracted together it is no maruell if this contract holding during the life of the soule deserue euerlasting punishment And like as where the fuell and matter of the fire continueth the flame burneth still so sinne leauing a blot in the soule beeing the matter of hell fire is eternally punished because there is still matter for that euerlasting fire to worke vpon Thus then it is euident how the Lord euen in punishing sinne eternally doth reward men according to their workes for though the action of sinne be temporall voluntas tamen peâ—candi qua per poenitentiam non mutatur est perpetua yet the will to sinne which is not changed by repentance is perpetuall Gorrhan 17. Quest. How eternall life is to be sought v. 7. To them which in well doing seeke glorie honour c. In seeking of God who is eternall life three things must be considered locus tempus modus the place the time the manner 1. The place must be mundus quietus securus cleane quiet secure then first God is not to be sought vpon the bed of idlenes or carnall delight and therefore it is said Cantic 3. 1. In my bed I sought him but found him not that is no cleane place to seeke God in But yet the bed vndefiled is honourable Heb. 13.4 and the faithfull doe seeke God euen in their beds as Dauid saith Psal. 6.6 That he watered his couch with his teares Neither is God to be sought in the courts and streetes and tumultuous assemblies as Cantic 3.2 I sought him in the streetes but found him not and Hos. 5.6 They shall goe with their bullocks and sâ—eepe to seeke the Lord but shall not finde him such are no quiet places but God must be praied vnto in secret and sought in the quiet hauen of the conscience Neither is God to be sought in pompa where there is ostentation of pompe and vanitie as Christs parents found him not among their kinted but in the Temple disputing with the Doctors God is to be sought not in pompous shewes but in the assemblies of the Saints 2. Concerning the time God must be sought dum dies est dum prope est dum nobis predest while it is day while he is neare and at hand and when it may auaile vs. 1. First God is not to be sought in the night Cantic 3.1 I sought him in my bed by night c. but found him not so the Apostle saith The night is past the day is come let vs cast away the works of darknes God then is to be sought not in the time of ignorance and darknes but in the time of light and knowledge 2. The Lord must be sought when he may be found and is at hand Isa. 55.6 Seeke ye the Lord while he may be found call vpon him while he is neare while the Lord offereth grace vnto vs and standeth knocking at the doore of our hearts we must open vnto him 3. And in this life must we seeke God while mercie is shewed while the bridegroome crieth in the streetes Matth. 25.6 but when the doores are shut and this life is ended it is then too late to seeke for mercie 3. Touching the manner God must be sought in the heart in
iudged in this that he beleeued not though for other things which he doth he shall not be iudged as it is said he that beleeueth shall not be iudged or condemned that is he shall not be iudged secundum hoc quod credit in that that he beleeueth yet in other things he shall be iudged 2. Such an one not beleeuing in Christ yet doing well though he haue not eternall life yet gloria operum poterit non perire by the glorie of his workes he may be kept from perishing to this purpose Origen lib. 2. in c. 2. ad Roman 2. Contra. 1. The first position of Origen that any thing done without faith can be acceptable to God is contrarie to the Scripture Heb. 11.6 Without faith it is impossible to please God neither doth that argument followe from the contrarie for one euill worke is sufficient to condemne a man but one good worke is not sufficient to obtaine reward for he that doth one good worke may haue many euill workes beside for the which he deserueth to be punished that other glosse of his of the iudging of beleeuers and the not iudging of vnbeleeuers is coÌ„futed by the words of our Sauiour Ioh. 5.24 he that beleeueth hath euerlasting life and shall not come into condemnation he is not freed then from iudgement onely in part because he beleeueth but simplie he shall neuer enter into condemnation for he which hath a liuely faith which is effectuall working by loue hath not onely a naked faith but is full of good workes and where he is wanting his imperfect obedience is supplied by the perfect obedience of Christ apprehended by faith 2. Neither doth the Scripture allowe any third place beside heauen and hell after this life that any not hauing eternall life should be preserued from perishing for they which are not counted among the sheepe at the right hand of Christ for whom the kingdome is prepared they belong vnto the goates at the left hand and shall goe into euerlasting fire prepared for the deuill and his Angels 3. This straight and inconuenience Origen is driuen vnto because he taketh these Iewes and Grecians to be vnbeleeuers whereas the Apostle vnderstandeth such among the Gentiles as beleeued in God and liued thereafter such were they which liued with Melchisedek Iob the Niniuites Cornelius as Chrysostome vpon this place sheweth whom Faius followeth 22. Quest. Of the diuerse acceptions of the word person v. 11. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either giuen vnto God or to creatures and the same either without life or to such as haue life as to man 1. It is attributed to God three wayes 1. the face of God signifieth his iudgement against sinners 1. Pet. 3.12 the face of God is against those which doe euill 2. it is taken for the spirituall presence of Christ 2. Cor. 2.10 I forgaue it for your sakes in the sight or face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ. 3. it is taken for the diuine hypostasis in the Trinitie as Christ is said to be the engraued forme of the person of his father Heb. 1.3 2. Things without life are said to haue a certaine face as Luke 12.56 the face of heauen 3. Properly this word face is giuen vnto man and it 1. either signifieth his countenance as Iesus is said to haue fallen vpon his face Matth. 26.39 2. or the bodilie presence as the Apostle saith he was kept from the Thessalonians concerning his face but not in heart 1. Thessal 2.17.3 or it is taken for some respect of the gifts of bodie minde or some externall condition as of honour riches or such like in this sense it is said of Christ Mark 12.14 thou carest not for the person of any and S. Iude saith of certaine false teachers that they haue mens persons in admiration for aduantage sake Iud. v. 16 and in this sense it is taken here Gryneus 4. The person then of man betokeneth some qualitie or condition in him for the which he is respected either naturall as the gifts of the minde sharpnes of wit memorie vnderstanding or of the bodie as strength come lines beutie or such as are attained vnto by labour and industrie as learning knowledge of arts wisdome or externall in worldly respects as if he be rich honourable of authoritie or such like 5. Further some respect of persons is necessarily ioyned with the cause as a fault in an aged man or minister or one that hath knowledge is greater then a slippe of a young man or one that is ignorant some respect of persons is diuided from the cause as whether he be rich or poore honourable or base and in this sense persons are not to be respected Martyr 23. Qu. How God is said not to accept the persons of men The Apostle hauing made mention of the equall condition of the Iewes and Gentiles both in punishment and reward addeth this as a reason because God is no accepter of persons in respect of their nation and kinred So S. Peter saith God is no accepter of persons 〈◊〉 in euery nation he that feareth God c. is accepted with him Act. 10.34 35 here the respecting of persons is vnderstood of the nation or countrey likewise S. Paul saith Gal. 3.28 that in Christ There is neither Iew nor Grecian bond nor free male nor female that is in Christ there is no respect of persons Deut. 16.19 Thou shalt not accept any person neither take any reward to preferre any for gifts or rewards beside the merit of his cause is to haue respect of persons God then accepteth no mans person he preferreth not any for his riches countrey honour strength or any other such qualitie but iudgeth euery man as his cause is and aâ— his works are But thus it will be obiected on the contrarie 1. Obiect Moses entreateth the Lord to spare his people for Abraham Isaak and â—â—kobs sake Exod. 32. herein then the Lord had respect of persons Ans. Some giue this answer that in temporall things such as was the forbearing to punish the people God may haue respect to persons but not in eternall Mart. But it may be better answered that God had not respect to the persons of these Patriarks but to his gracious promise which he had made vnto them as there Moses saith Remember Abraham c. to whome thou swarest by thy selfe c. 2. Obiect S. Paul would haue vs doe good to all but specially to the houshold 〈◊〉 faith Gal. 6.10 here the person is respected Ans. The person is not respected here but the cause for the faithfull are preferred in respect of their faith which is the cause why they haue the preheminence 3. Obiect But God doth elect some vnto saluation some are reiected whereas all by nature are the children of wrath and in the same common condition to giue then vnequall things as life or death to those which are in the same equall condition seemeth to be done with respect of persons Ans. 1.
that are perfect as namely the Apostles who are promised to fit vpon twelue feares and iudge the twelue tribes of Israel So likewise for them that shall be condemned some sine iudicij examine condemnabuntur shall be iudged without any examination or iudgement such are the infidels which shall rise againe non ad iudicium sed ad tormentum not vnto iudgement but vnto torment as it is saide in Psal. 1. The wicked shall not stand vp in iudgement and here the Apostle saith of such they shall perish without the law But they which professed the faith and yet liued not thereafter redarguentur vt pereant shall first be iudged and reprooued and then perish like as in a commonwealth the Prince aliter punit civem delinquentem aliter hostem rebellantem punisheth a citizen offending one way examining his offence according to the law and an enemie rebelling an other way he vseth martiall law against such giuing sentence presently to condemne them But this obseruation of Gregorie seemeth somewhat curious the Apostle intendeth not here any such thing to shew any difference in the processe of iudgement betweene the Iewes and Gentiles but that they both beeing in the same cause of transgression shall be partakers of the same punishment And that there shall be but one manner of proceeding in iudgement both in rewarding the righteous and in condemning the wicked it is euident by that description of Christs comming to iudgement Matth. 25.31 6. Augustine here propoundeth this doubt that whereas the Apostle saith Rom. 4.15 Where there is no law there is no transgression how then can the Gentiles be found to be transgressors without the law for answer hereunto he maketh three kind of lawes one is the written law which is giuen vnto the Iewes not to the Gentiles and of this law speaketh the Apostle here that they sinned without the law and so shall perish without the law that is the written law of Moses there is beside the law of nature whereof the Apostle speaketh afterward v. 14. They hauing not the law are a law vnto themselues against this law the Gentiles sinned and by this law they shall be iudged the third law is that which was giuen vnto Adam in Paradise by which not onely he but all his posteritie are found to be transgressors and in respect of this law euen infants are found trespassers because of originall sinne to this purpose Augustine in the place before cited 25. Quest. Of the occasion of these words v. 13. The hearers of the law are not righteous before God but the doers shall be iustified 1. Some take this to be a new argument to conuince the Iewes that they could not be iustified by the law because the keeping and fulfilling of the law is required to make one iust which no man can doe and so consequently beeing not iustified by the law they must seeke to be iustified by faith Calv. Pareus But as yet the Apostle is not entred into that matter to prooue iustification by faith and not by the law he hetherto laboureth to conuince both Iewes and Gentiles that they are vnder sinne 2. Some take this to be the order that the Apostle prooueth both Iewes and Gentiles to be equall both quo ad naturam in nature for God hath no respect of persons v. 11. they are all alike by nature and quoad poenam in their punishment they are equall the one shall perish without the law the other shall be iudged by the law v. 12. then quoad culpam they are equall in the fault because neither of them are doers of the law Gorrhaen 3. Some thinke that here the Apostle meeteth with an obiection of the Iewes who seeing the Apostle to equalize them with the Gentiles might haue obiected that they had the law and so had not the Gentiles the Apostle then answereth that this did not helpe them because they were hearers onely of the law and not doers Martyr Gryneus 4. Tolet thinketh that this sentence is brought in as a probation of the 10. verse the glorie shall be to euery one that doth good otherwise that part should be passed ouer without proofe and so he thinketh this clause not specially to be meant of the Iewes but of the Gentiles also because it is said the doers shall be iustified which was common both to the Iewes and Gentiles not the hearers and doers which was proper to the Iewes who had the law written which was read vnto them and they heard it Faius also thinketh this to be a proofe of the tenth verse Contra. 1. But if S. Paul should prooue here that glorie shall be to euerie one that doth good and he immediately inferreth that the Gentiles doe by nature the things of the lawe it would follow that by nature they might doe good and so by their naturall workes obtaine glorie which is not to be admitted 2. that part concerning glorie to them which did good had not so much neede of proofe as the other because there were verie fewe found among the Gentiles that did such good workes as should be recompensed with glorie and honour and the Apostles principall intendment is to conclude both Iewes and Gentiles to be vnder sinne 3. and further that the Apostle speaketh of the written lawe here it is euident because that onely was heard neither needed he againe to repeate hearers of the lawe and doers it beeing mentioned before 5. Wherefore this rather is the coherence of this verse that whereas S. Paul in the former verse had shewed first the Gentiles without the lawe and the Iewes vnder the lawe to be sinners he prooueth the latter part first that the Iewes should be iudged by the law because as long as they were hearers and not doers it could not helpe them they should not thereby be approoued and iustified and in the next verses following he sheweth how the Gentiles should perish without the law because although they had not the written law yet they had the lawe of nature imprinted in them which guided them to doe some things agreeable to the lawe and so made them inexcusable And thus this whole disputation of the Apostle hangeth well together Bucer Aretius Quest. 26. Of the meaning of these words Not the hearers of the Lawe c. but the doers shall be iustified ver 13. 1. There are two kind of hearers some onely heare with the eare but vnderstand not Matth. 13.13 they hearing heare not neither doe vnderstand and there is an hearing ioyned with vnderstanding v. 15. least they should heare with their eares and vnderstand with their hearts of the first kind of hearing speaketh the Apostle here 2. Doers of the lawe the lawe is fulfilled two wayes one is in supposition that if a man could by his owne strength keepe the lawe he should thereby be iustified there is another fulfilling which is by the perfect obedience of Christ imputed to vs by faith whereof the Apostle speaketh Philip. 3.9 Not hauing mine
the which naturall reason iuduceth was some way sufficient to the Gentiles vnto saluation c. But nothing can be acceptable to God without faith not that generall faith and knowledge of one God but the knowledge of God in Christ for he is the way and doore and without him is no entrace into life 6. Wherefore the Apostle here describeth the Gentiles in generall euen before the times of the Gospel and such as had no other direction then by the lawe of nature which they had as the Apostle sheweth by these two arguments both by the externall workes of the lawe and by the inward testimonie of their conscience But the Apostle faith not they fulfilled the lawe they onely did certaine things prescribed in the lawe Martyr And he speaketh rather de notitia naturali quam de implenda legis facultate of the naturall knowledge which they had not of any power or facultie to fulfill the lawe Calvin Beza And he meaneth not all the Gentiles in generall but the wiser sort among them as Solon Socrates Aristides the Sciptoes Catoes with other who outwardly did some externall workes which the lawe commanded though they wanted the inward obedience Pareus Quest. 27. How any thing can be said to be written in the heart by nature seeing the minde is commonly held to be as a bare and naked table v. 15. Which shewe the effect of the lawe written in their heart It is the opinion of the best Philosophers as of Plato in Philebo that the soule of man by nature is like vnto a booke wherein nothing is written or like vnto a bare naked table Aristot. lib. 3. de anima c. 4. how then doth the Apostle here say that the lawe is written in their heart Answ. 1. Plato was of opinion that all things were at the first written in the soule but when it commeth into the bodie is blotted out againe and forgotten and vpon this ground that opinion is mentioned by the Platonists that scire est reminisci to know is nothing els but to remember But this assertion presupposeth that the soule of man had a beeing without the bodie and that there is a certaine promptuarie or seminare of soules from whence the soules are deriued into the bodies But this opinion is contrarie to the Scripture which affirmeth that God formeth the spirit of man within him Zach. 12.1 the soule of man is created within him in his bodie infundendo creatur creando infunditur it is created by infusion into the bodie and iufused by creation 2. therefore a better answer is that whereas Aristole saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nothing is written in the vnderstanding it must be vnderstood actually yet potentia in possibilitie euerie thing is written there because the vnderstanding is apt and hath a capacitie to receiue and apprehend euerie thing 3. neither is that axiome of Philosophie generally to be vnderstood but to be restrained to such principles as are not engendred in the mind without instruction experience and obseruation as is the knowledge of arts otherwise there are some principles which are by nature imprinted in the soule as first the naturall conclusions which the soule apprehendeth of it selfe without any other demonstration as that God is to be worshipped parents are to be honoured that good and honest things are to be desired secondly there are certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generall notions which are at the first apprehended onely by the sense as that the fire burneth that the whole is greater then the part and such like ex Perer. Quest. 28. Of the Lawe of nature what it is It shall not be amisse by occasion of these words of the Apostle who speaketh here of the lawe of nature written in the heart a little to digresse and briefly touch certaine questions of this matter and first we will see what this lawe of nature is and of what precepts it consisteth 1. It is euident by the Apostle here that there is a lawe of nature which he prooueth by â—o effects the one externall in the performance of some things agreeable to the lawe the other internall in the testimonie of the conscience But in this inward testimonie there are two things to be considered there is first that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the comprehension of certaine practicall principles and a naturall discerning betweene good and euill iust and vniust then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conscience which either accuseth one for doing euill or excuseth him in choosing of that which is good the synteresis doth frame the proposition the syneidesis or cosncience the assumption as thus the naturall lawe reacheth that parents must be honoured and that they which disobey parents are worthie of punishment thus the proposition is framed out of the principles of nature then the conscience of the guiltie person supplyeth the assumption But we Cham Esau Absolom haue disobeyed our parents therefore we deserue punishment and the like practicall syllogismes may be made in other commandements Gryneus 1. Melancthon thus defineth the lawe of nature it is a knowledge of certaine principles belonging to the practise of life and of the conclusions thence necessarily inferred agreeable with the eternall rule of truth which God hath planted in the mind of man to be a testimonie vnto man that there is a God which ruleth and iudgeth the actions of men c. In this description there are the former causes expressed of the law of nature 1. the materiall cause or the obiect thereof wherein it is occupied and whereof it consisteth namely of certaine practicall principles with the conclusions gathered thereupon for the speciall scope of this naturall direction is for the the practise of life and not for speculation and in this naturall knowledge are not onely contained the first principles as parents are to be honoured but the conclusions thence diducted as out of this principle in generall euery one is taught by the light of nature in particular to conclude that therefore he must honour his parents 2. the formall cause is the agreement with the rule of truth and the equitie of Gods written lawe for the lawe of nature is a summarie abridgement of the morall lawe 3. then the efficient cause and author is God who hath written and imprinted this law in the heart of man as Ambrose thus defineth this naturall law quam Deus omnium creator singulorum hominum pectoribus iufudit which God the Creator of all hath infused into euerie mans breast epist. 71.4 then the end is that it should be a testimonie of the diuine prouidence and iudgement whereby he ruleth all things and in the ende will iudge the actions of men This description of the lawe of nature agreeth with the Apostles definition here it is the effect of the lawe written in our hearts the effect or worke sheweth the matter of the lawe the forme written the efficient for it is Gods writing the ende
two kinds of circumcisions rather then two parts of one and the same circumcision which are sometime ioyned together both the inward and outward as they were in Abraham sometime separate one from the other and this separation is of two sorts it is either salutaris healthfull or not for when the inward circumcision is without the outward it is profitable as in Noah but when the outward is and not the inward it is vnprofitable as in Iudas Iscariot 6. Origens obseruation seemeth here to be somewhat curious thus distinguishing the circumcision of the flesh that because there is some part of the flesh cut off and lost some part remaineth still the lost and cut off part saith he hath a resemblance of that flesh whereof it is said all flesh is grasse the other part which remaineth is a figure of that flesh whereof the Scripture speaketh all flesh shall see the saluation of God But thus Origen confoundeth the circumcision of the flesh and the spirit making them all one Further to shewe these two circumcisions of the heart and spirit he alleadgeth how the Israelites were circumcised againe by Iosuah who was a type of Christ that circumciseth the heart who were circumcised before by Moses in the desert wherein Origen is greatly deceiued for it is euident by the text Iosuah 5.5 that they which were circumcised by Iosuah had not beene circumcised before 4. Places of doctrine 1. Doct. v. 1. In that thou iudgest another thou condemnest thy selfe he which doth giue sentence vpon another for that wherein he is guilty therein is a iudge against himselfe so Iuda did iudge Thamar for her incontinencie beeing in greater fault himselfe and Dauid pronouncing sentence of death against him that had taken away his poore neighbours sheepe did by his owne mouth condemne himselfe Piscator see further addition 1. following 2. Doct. v. 11. There is no respect of persons with God c. In that God freely without respect vnto any workes electeth some vnto eternall life it is done without respect of persons for though God decree vnequall things vnto those that are in equall case for all by nature are the children of wrath yet it followeth not that God hath respect of persons for he doth it not either against any law for God is not tied vnto any lawe nor yet vpon any finiâ—ter cause either for feare for there is none greater than God to be feared of him or sauour for there are no merits or deserts which God respecteth in his election And when God commeth to giue the reward then he distributeth vnto euerie man according to their workes see further addit 3. following 3. Doct. v. 16. At the day when God shall iudge here the certaintie of the day of iudgement is expressed with the manner thereof 1. who shall iudge God 2. whom men and what not their open and manifest workes onely but their secret things 3. by whome in Iesus Christ in his humane shape 4. According to what rule namely the Gospell is be saith Ioh. 12. that his word shall iudge them Gualter 4. Doct. v. 21. Thou which teachest another c. the carnall Iewe though he did not himselfe as he taught yet was not his teaching and doctrine therefore to be refused so our Sauiour saith Matth. 23.3 Whatsoeuer they bid you obserue and doe but after their workes doe ye not Mart. 5. Doct. v. 25. Circumcision is profitable c. Baptisme succeedeth in the place of circumcision as the Apostle sheweth Coloss. 2.11 In whom ye are circumcised c. thorough the circumcision of Christ in that yee are bound in him thorough baptisme c. then like as infants were circumcised so are they now to be baptised but baptisme is not now tied vnto the eight day as it was then for by the libertie of the Gospell are we deliuered from the obseruation of the circumstances of the time and place 6. Doct. v. 28. Neither is that circumcision which is outward in the flesh as these were not two diuerse circumcisions but two acts of the one and same circumcision the internal and externall so there are two acts in one and the same baptisme there is the baptisme of the spirit and the baptisme of water which both are ioyned together in the lawfull vse they haue the baptisme of the spirit to whom the Sacrament is vpon vrgent necessitie denied but infidels vnbeleeuers and euill liuers haue onely the baptisme of water for he that beleeueth not shall be condemned Pareus 7. So likewise in the Eucharist there is an externall act of eating and an internall the vnworthie receiuers haue onely the latter the faithfull when they communicate haue both and in case the Sacrament be denied they may spiritually eat Christ without the Sacrament our Sauiour saith Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my blood hath eternall life And though they doe spiritually eate Christ before they receiue the Sacrament for otherwise they would not desire it yet the Sacrament also must be celebrated for their further comfort and strengthening and the testifying of their faith Gryneus Certaine additions to the former doctrines Addit 1. Concerning the iudgement which a man giueth against himselfe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus much may further be obserued out of the 1. verse 1. What it is namely the testimonie of ones conscience of his owne guiltinesse before God 2. Whence it is partly by the prouidence of God which striketh into a mans conscience this sense of sinne partly by the force of the conscience it selfe conuincing one of sinne 3. Of whom it is namely of all men 4. It is necessarie and profitable to diuerse ends 1. to humble vs in respect of Gods iudgement for if our conscience condemne vs God can much more who is greater then our conscience 1. Ioh. 3.20 2. It is for our comfort working in vs bouldnesse if our hearts condemne vs not 1. Ioh. 3.21 3. it will make vs not to be too seuere in iudging of others our owne heart condemning vs. Addit 2. Out of the 5. v. concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardnesse of the heart we are to consider 1. What it is namely the contumacie and rebellion of the heart against the lawe of God 2. Whence it is originally by the corruption of mans nature Sathan concurreth as the efficient the occasion are the externall obiects and God by his secret iudgement yet most iust hath an ouerruling hand herein 3. the effect is the treasuring vp of the wrath of God 4. it is curable not by mans free will for it is not subiect to the lawe of God neither can be Rom. 8.8 but by the grace of Gods spirit as Dauid prayeth Psal. 51.12 Create in me a newe heart Addit 3. The accepting or respect of persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when things equal are giuen to them which are vnequall or contrariwise things vnequall to them which are equall onely
for their person and the person is the state condition or qualitie of a thing now to knowe whether all accepting of the person be vnlawfull first the diuerse kinds of persons and qualities must be considered whereof there are 3. sorts 1. some personall conditions there are which are annexed to promises or comminations diuine and humane as faith obedience in the elect impenitencie impietie vnbeleefe in the wicked this accepting of persons is not vniust as Abraham was respected of God for his faith so also Dauid and Saul reiected for his hypocrisie 2. Some personall respects are so annexed to the cause as thereby it is aggravated or extenuated as he that striketh a magistrate is worthie of greater punishment then he that striketh an other and this respect of persons is also iust â—â— some personall respects are beside the cause as riches pouertie in the case of adulterie theft and such like and such accepting of the person is vniust Secondly the accepting â—â— persons is either in iudgement when it is in the two first senses lawfull but not in the thuâ—â— or extra iudicium out of iudgement and it is of three sorts 1. dilectionis of loue which in common duties is vnlawfull as when a rich man is preferred before a poore man for his riches which is condemned by S. Iames c. 2. v. 2.3 but in speciall and proper duties it is lawfull as in preferring the loue of our parents before others 2. electionis of election â—â— choice as when men of qualitie and gifts are advanced to places of office before them which are not so qualified this respect of persons is lawfull as beeing agreeable both vnto nature and to positiue lawes 3. donationis in matters of gift and donation as one for giueth his debt to one not to another this also is lawfull because here is no wrong done a man may dispose of his owne as it pleaseth him see more hereof before quest 23. 5. Places of controversie Controv. 1. Against the power of free will in good things v. 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath c. Pererius out of this place inferreth that it is in potestate hominis bene vel male agere in the power of man to doe well or euill for it should otherwise be vniust to punish a man for doing euill and for want of repentance whereas he can doe no other disput 2. in c. 2. numer 23. Answ. 1. That man hath free will to doe euill without any compulsion violence or constraint it is confessed of all but this is a freedome à coactione from compulsion or enforcing not à necessitate from necessitie a man cannot now chuse but sinne because his nature is enthralled by the fall of man yet he sinneth willingly no man compelleth him But vnto that which is good man hath no will or inclination of himselfe but by the grace of God as the Prophet saith Ierem. 4.22 They are wise to doe euill but to doe well they haue no knowledge and our Blessed Sauiour saith Ioh. 15.5 Without me ye can doe nothing 2. yet though man cannot repent of himselfe nor yet doe any good thing he is worthily punished because man by his voluntarie transgression when it was in his power not to haue transgressed did abuse his free will giuen in the creation vnto sinne and so enthralled him selfe and his posteritie Once therefore man had free will if he could haue kept it but now that is become necessarie to doe euill which was before free man therefore is iustly punished notwithstanding this necessitie of sinning because he lost this libertie and freedome by his owne default 3. And let it here further be obserued how Pererius beside the falsitie of his assertion is become a falsarie in charging vs with vntrue opinions such as Protestants hold not as first that we should say hominem ad vtrumque impelli à Deo c. that man whether to doe good or euill is compelled and enforced of God whereas we abhorre and detest that as a most wicked heresie that God is the author of any euill or the moouer stirrer or prouoker thereunto Againe he obiecteth that we hold that mans free will is velut quoddam inanime c. is a certaine dead thing without life that it doth nothing of it selfe but is a bare title without any matter whereas we affirme that man is not as a stocke or stone but hath a naturall power to will to elect to desire but to will or doe that which is good it hath no power man willeth desireth chooseth but to doe these things well it is of grace in respect of the generall inclination of the will vnto the obiect it is actiue but in respect of the goodnesse of the will in beeing mooued vnto that which is good it is meerely passiue see Synop. pag. 858. Controv. 2. Of iustification by the imputatiue iustice of faith Whereas the Apostle saith v. 2. We know that the iudgement of God is according to truth Bellarmine hence thus reasoneth against imputatiue iustice Gods iudgement is according to truth but so is not imputed iustice it is not verily and in deede and according to truth but the habituall infused and inherent iustice is according to truth lib. 2. de iustificaton c. 3. Contra. 1. Bellarmine doth mistake the Apostles meaning for according to the truth is not secundum realem existentiam according to the reall existence of a thing but secundum equitatem according to equitie 2. So then the iustice of Christ imputed by faith is according to truth that is the rule of iustice because thereby full satisfaction is made for sinne by faith in Christ but that habituall and inherent iustice is not according to the rule of iustice because it is imperfect and thereby Gods iustice cannot be satisfied Pareus 3. Controv. Against the merit of workes v. 6. Who will reward euery man according to his works out of this place the Romanists contend for the merit of good works the Rhemists vpon this place affirme that life euerlasting is giuen for and according to their good workes there reasons and arguments are these 1. The Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall render which signifieth a iust retribution and so it is taken Matth. 20.8 Bellar. l. 5. de iustificat c. 2. 2. Tolet. annotat 6. vrgeth that place Matth. 25.34 Inherit ye the kingdome prepared for you c. for I was an hungred and ye gaue me meate c. 3. Likewise it is thus obiected God shall reward the wicked according to the merit of their euill workes Ergo the righteous shall be rewarded according to the merit of their good workes Ans. 1. Tolet. annot 6. rehearseth fiue seuerall answers which he supposeth to be vsed by the Protestants 1. some he saith by his workes vnderstand Christs workes according to the which God should reward the righteous 2. some thus he shall render vnto euery man according
6. and the heretikes called Apostolin denied that wicked men could minister the Sacraments Bernard serm 66. in Cantic Contra. 1. This place of the Apostle that circumcision profiteth if one keepe the lawe doth not fauour any such opinion for the Apostle speaketh not of the dignitie and worthinesse of the sacraments which dependeth vpon the institution sed de fructu but of the fruit thereof Mart. Gualt 2. neither the vnworthinesse of the minister maketh the sacrament voide for Iudas baptized with the rest of the Apostles nor yet of the receiuer for he that eateth and drinketh vnworthily shall be guilty of the bodie and blood of the Lord if his vnworthinesse made it no Sacrament he should not be guilty of so great a sinne But the vnworthinesse both of the one and the other maketh the sacrament void and without fruite vnto themselues Controv. 13. Against the Marcionites and other which condemned the old Testament and the ceremonies thereof The Marcionites among the heathen reiected circumcision and condemned the author of the old Testament for the same and the Stoiks among the heathen denied the same as beeing an invention not beseeming God who thus obiected as Origen sheweth in this place 1. It was not a thing answearable to the clemencie and goodnesse of God to command infants so to be wounded and cruelly handled in their infancie 2. If the foreskinne of the flesh be a superfluous part why was it made if it be not why should it be cut off 3. by this meanes many were terrified from taking vpon them that religion which God desired to be propagated both for the shame and painfulnesse of circumcision and so it fell out to be impedimentum religionis non insigne an impediment rather then an argument and cognizance of religion These obiections are thus sufficiently answeared by Origen 1. He sheweth against the Gentiles that circumcision was had in honour euen amongst them and therefore they had no reason to scorne and deride that as a thing dishonest among the people of God which was of great estimation among them for among the Egyptians who were most addicted of all other people to superstitious rites and from whom all other nations borrowed their ceremonies there was none giuen to the studie of Astrologie Geometrie but was circumcised so were all their Priests and Ministers of sacred things 2. Against those which professed Christ and yet refused the old Testament with all the rites thereof he sheweth the conueniencie of circumcision that seeing we were to be redeemed by the blood of Christ before that price was paid for our redeemption it was necessarie for them which were instructed in the lawe vnumquemque pro se velut ad imitationem quandam futurae redemptionis sanguinem suum dare euerie one for himselfe to giue his blood in imitation of the redemption to come but now seeing the blood of Christ hath beene offered for vs it is not now necessarie that euerie one for himselfe should offer the blood of circumcision 3. Then he commeth to answear the particular obiections 1. If you blame God for imposing so hard a thing vpon infants why also doe ye not finde fault that Christ was circumcised the 8. day vulnera passionis excepit was wounded in his passion and shed his blood 2. And if this bloodie Sacrament terrified men from their religion then exempla martyrum prohibebant homines accedere ad fidem by the same reason the example of martyrs much more should haue hindered men from comming to the faith 3. And though there had beene no other mysterie in circumcision it was fit that the people of God should carrie some badge and cognizance to discerne them from other people and if the amputation or cutting off some part of the bodie were requisite what part was more fit then that quae obscaena videbatur which seemed to be obscene 4. And whereas they obiect if it be not a necessarie part it should not haue beene created if necessarie it should not be cut off they may be answeared by the like they will not denie but that the procreation of children is necessarie then by this reason virgins and all vnmarried persons and such as haue made themselues chast for the kingdome of God should be blamed quia necessariâ—s naturae officijs non ministrant because they doe not giue their seruice to the necessarie offices of nature 5. And so he concludeth thus As there were many washings and baptismes in the lawe before the baptisme of Christ many purifyings before the purifying by the spirit many sacrifices before that alone sufficient sacrifice was offred vpon the crosse so multorum sanguinis effusio processit the shedding of the blood of many went before vntill the redemption of all came by the blood of one And here the Apostle stoppeth their mouthes saying that circumcision was profitable how then doe they reiect it as a thing vaine and vnprofitable to this purpose Origen vpon this place Controv. 14. Against the Anabaptists which reiect the Sacraments of the newe Testament Whereas the Apostle saith v. 28. Neither is that circumcision which is outward in the flesh the Anabaptists take occasion by these and such like words to condemne all the Sacraments of the newe Testament and the outward ministerie thereof in like manner S. Paul saith 1. Cor. 7.19 Circumcision is nothing nor vncircumcision but the keeping of the commandements But their obiection may be answeared out of this place where the Apostle had said a little before v. 25. Circumcision is profitable if thou doe the lawe The Apostle then condemneth not outward circumcision simply but if it be externall onely and not ioyned with the inward circumcision Mart. Controv. 13. That the want of baptisme condemneth not v. 29. Seeing the Apostle saith that the outward circumcision is not that which hath praise of God but the inward in the spirit and the like may be said of baptisme which succeedeth in the place of circumcision then it followeth that like as many circumcised in heart were saued without the circumcision of the flesh so also many hauing the spirituall baptisme of the soule by faith in Christs blood may be saued the outward sacrament beeing not by them contemned or neglected but by some vrgent necessitie denied as Ambrose saith concerning Valentinian the younger Emperor who deceased without baptisme Christus te baptizavit quia humana officia defuerunt Christ baptized thee where other humane offices were wanting c. and againe detersa labe peccati ablutus ascendit quem sua fides lauit he is ascended to heauen beeing washed from his sinne whom his owne faith washed Ambros. tom 5. de obit Valentin The like may be affirmed of infants the seede of the faithfull that they dying without baptisme Christ baptizeth them they are within the couenant of grace and so stand according to Gods promise I will be thy God and the God of thy seede Gen. 17.7 Like as then the want of circumcision was
of him that was to come insinuating thereby that life and righteousnes came in by the second Adam as sinne and death entred by the first 5. But their opinion seemeth to be the better which supplie the reddition of this comparison concerning Christ in the words following Origen referreth vs to those words v. 15. the gift is not so as the offence but I rather with Beza and Pareus thinke that the second part of the comparison is suspended by a long parenthesis in the words comming betweene vnto the 18. and 19. verses where the Apostle setteth downe both parts of the comparison 18. Quest. Who was that one by whome sinne entred into the world v. 12. 1. Ambrose and Hierome vpon this place by this one man would vnderstand the woman because the beginning of sinne came in by her as Ecclesiastic 25.26 it is saide of the woman came the beginning of sinne and through her we all die and S. Paul saith 1. Timoth. 2.14 Adam was not deceiued but the woman was deceiued and was in the transgression But the woman here is not vnderstood seeing the word is put in the masculine gender and true it is that from the woman came the beginning of sinne by the seducing of man but the Apostle here speaketh of the propagation of sinne which was by the man not by the woman Perer. 2. Some will haue both the man and woman here vnderstood which both made as it were but one as when the Lord said Let vs make man according to our owne likenes both the man and woman are vnderstood Pareus so also the ordinarie gloss quia mulier de viâ—â— vtriusque vna caro because the woman is of the man and both made but one flesh 3. But by this one we better vnderstand Adam though both our parents sinned and the man was seduced and deceiued by the woman yet the man onely is named 1. not because the man is the head of the woman and so the sinne of the woman is imputed to the man because he might haue corrected her Hugo 2. nor because the man perfected the sinne of the woman which if he had not consented had not beene finished so the woman was principium incompletum was the incomplete or imperfect beginning of sinne the man was the complete and perfect beginning Gorrhan 3. neither is this the reason because the Apostle consuetudinem tenens c. doth followe the custome which ascribeth the succession of posteritie to the man not to the woman gloss ordinar 4. But this indeede is the reason the Apostle here sheweth not the order how sinne entred simply into the world for the woman sinned first and before the woman the serpent but how sinne was propagated into mankind now posteritas ex viro non ex mâ—liere nominatur the posteritie is named of the man not of the woman as the Apostle saith 1. Cor. 11.8 the man is not of the woman but the woman of the man to this purpose Origen so also Pet. Mart. ex quo tanquam principio peccatum per propagationem traductum fuit c. by the man as the first beginning sinne was traduced by propagation the Apostle then here speaketh of the beginning of the propagation of sinne not of the beginning of seduction which was by the woman or of imitation which was by the deuill who was a liar from the beginning and the father thereof Iob. 8.44 not by propagation but by seduction and imitation Mart. Quest. 19. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 1. Some vnderstand here originall sinne whereby the nature of man is corrupted and not actuall actuale non per vnum sed per plures intrat because actuall sinne entreth by many and not by one Gorrhan 2. Some comprehend here sinne generally both actuall and originall this word sinne non solum complectitur vitium originia sed omnia mala quae eo ex sequuntur doth no onely comprehend the originall corruption but all other euills that come from thence c. Martyr but of the propagation of originall sinne the Apostle speaketh afterward in the ende of the verse in as much as all men haue sinned c. 3. Wherefore the Apostle here vnderstandeth the actuall sinne which Adam committed for the word is put in the singular number and hath the article prefixed before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sheweth some particular sinne afterward the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience which must be vnderstood of Adams transgression which was in him actuall but originall in respect of vs because it was the fountaine of all sinne but it was not originall sinne passive passiuely as now we call that originall sinne which is in the corrupt nature of man issuing from Adams sinne Pareus this sinne of Adam in respect of him was peccatum personale a personall sinne but as thereby the whole nature of man was corrupted it was peccatum naturae the sinne of nature Faius 4. Neither are we here to vnderstand all the actuall sinnes which Adam committed but onely his first transgression in eating of the forbidden fruit for like as the sinnes of parents now are not transmitted to their children so neither were all Adams sinnes propagated to posteritie but onely the first betweene the which and his other sinnes there is this difference that by the first bonum naturae the goodnesse of nature was lost by the other bonum gratiae personalis the goodnesse and grace in Adam was taken away And though Adam repented of his sinne and so were deliuered from the guilt thereof yet because that was a personall act it extendeth not beyond his person the corruption of nature could not be healed by his repentance Perer. disput 6. numer 29. Quest. 20. How sinne is said to haue entred into the world 1. Origen by the world vnderstandeth terrenam corporalem vitam the terrene and carnall life to the which the Saints are crucified but P. Mart. reiecteth this interpretation vpon this reason that by this meanes the Saints should not haue originall sinne if they be not comprehended vnder the name of the world 2. Some doe take the world for the place continent and place of the world but this is reiected by Pererius numer 32. vpon this reason because sinne did not in that sense first enter into the world by Adam for before him sinned the Angels that fell and the woman that was first deceiued 3. Neither by the world can we well vnderstand paradise for the woman had first sinned in Paradise before the man had consented 4. Therefore by the world we better vnderstand by a figure the inhabitants of the world the thing containing is taken for that which is contained totum genus humanum all mankind is here signified Gorrhan Martyr with others as afterward the Apostle expoundeth himselfe by the world vnderstanding all men And thus sinne entred into the world
of death originall sinne then hath a kind of existence for how else could it be called a bodie of sinne or death see more hereof elsewhere Synops. Cen. 4. err 14. 2. Concerning the reasons obiected 1. God is the author of euerie substance and of euery naturall qualitie but not of vnnaturall dispositions or qualities as neither of diseases in the bodie nor of vices in the minde this euill qualitie was procured by mans voluntarie transgression 2. and though habites which are personall and obtained by vse and industrie are not transmitted to posteritie yet this euill habite was not personall in Adam as he is considered vt singularis persona as a singular person but by him it entred into the nature of man as he was totius humanae naturae principiū the beginning of the whole nature of man 3. Burgensis taketh another exception vnto Lyranus addition and he thinketh that Adams posteritie is not bound to haue the originall iustice which was giuen to Adam for they haue no such bond either by the law of nature for that originall iustice was supernaturally added or by any diuine precept for God gaue vnto Adam no other precept but that one not to eate of the forbidden fruite and therefore they were not bound at all to haue or reteine Adams originall iustice Thus Burgens Contra. 1. Herein I rather consent vnto Thoring the Replic vpon Burgens who thus argueth that this debt or bond to haue originall iustice was grounded vpon the law of nature which is the rule of right reason for by nature euery one is tied to seeke the perfection and conseruation of it kind and this originall iustice tended vnto the perfection of man which though it were supernaturally added vnto man yet it was not giuen him alone sed pro tota natura for the whole nature of man and so he concludeth well that man is culpable in not hauing this originall iustice though not culpâ actuali quae est suppositi by any actuall fault which belongeth to the person or subiect yet culpâ originali quae est natura by an originall fault which is in nature To this purpose the Replic And this may be added further that if Adams posteritie were not debters in respect of this originall iustice then were they not bound to keepe the law which requireth perfect righteousnesse and so it would follow that they are not transgressors against the law if they were not bound to keepe it the first exception then of Burgensis may be recieued but not the second 2. Pighius also who denieth originall sinne to be a privation or want of originall iustice holdeth it to be no sinne to want that iustice which is not enioyned by any law vnto mankind for no law can be produced which bindeth infantes to haue that originall iustice and therein he concurreth with Burgensis Contra. But this obiection is easily refuted for first man was created according to Gods image in righteousnesse and holines which image Adams posteritie is bound to retaine but he by his sinne defaced that image and in stead thereof begate children after his owne image Gen. 5.3 in the state of corruption And whereas Pighius replieth out of Augustine that the image of God in man consisteth in the three faculties of the soule the vnderstanding memorie and will Augustine must not be so vnderstood as though herein consisted onely the image of God but as therein is shadowed forth the misterie of the Trinitie for the Apostle expressely sheweth that this image of God is seene in righteousnes and holines Ephes. 4.24 An other lawe is the lawe of nature which is the rule which euery one is to followe Cicero could say that convenientur viuere c. to liue agreeably to this law is the chiefe ende of man to this lawe euen infants are also bound there is a third lawe which is the morall which saith thou shalt not lust which prohibiteth not onely actuall but originall concupiscence And whereas Pighius here obiecteth that a lawe is giuen in vaine of such things as cannot be avoided therein he sheweth his ignorance for it is not in mans power to keep the lawe for then it had not beene necessarie for Christ to haue died for vs who came to performe that which was impossible by the lawe Rom. 8.3 yet was not the lawe giuen so in vaine for there are two speciall vses thereof both to giue vs direction how to liue well and to bring vs to the knowledge of sinne xe Mart. 4. This then is originall sinne 1. it consisteth partly of a defect and want of originall iustice in that the image of God after the which man was created in righteousnesse and holines was blotted out by the fall of man partly in an euill habite disposition and qualitie and disorder of all the faculties and powers both of bodie and soule This was the start of man after his fall and the same is the condition of all his posteritie by nature Augustine also maketh originall sinne a positiue qualitie placing it in the concupiscence of the flesh not the actuall concupiscence but that naturall corruption which although it be more generall then to containe it selfe within the compasse of concupiscence onely yet he so describeth it by the most manifest effect because our naturall corruption doth most of all shew and manifest it selfe in the concupisence and lust of our members 2. The subiect then and matter of originall sinne are all the faculties and powers of soule and bodie the former is the pravitie and deformitie of them the efficient cause was the peruersnes of Adams will the instrument is the carnall propagation the end or effect is euerlasting damnation both of bodie and soule without the mercie of God Martyr 3. Originall sinne is taken either actiuely for the sinne of Adam which was the cause of sinne in his posteritie which is called originale origmans originall sinne giuing beginning or passiuely for the naturall corruption raised in Adams ofspring by his transgression which is tearmed originale originatum originall sinne taking beginning 4. Of this originall sinne taken both waies there are three misserable effects 1. participatio culpa the participating in the fault or offence for we were all in Adams loines when he transgressed and so we all sinned in him as here the Apostle saith 2. imputatio reatus the imputation of the guilt and punishment of sinne we are the children of wrath by nature subiect both to temporall and eternall death 3. there is naturae depratatio vel deformitas the depravation and deformitie of nature wherein there dwelleth no good thing Rom. 17.18 Controv. 16. Of the wicked heresie of Marcion and Valentinus with the blasphemous Manichees 1. Origen out of the words of the former verse where the Apostle speaketh of our attonement and reconciliation by Christ confureth the heresie of Marcion and Valentinus whose opinion was that there was some substance quae naturaliter Deo sit inimica which naturally is
synecdoche the principall part beeing taken for the whole the minde regenerate for all the regenerate part both in the minde and bodie because it chiefly sheweth it selfe there and the flesh for that part which is vnregenerate in the whole man both in the minde and bodie because it is chiefly exercised and executed by the bodie see before Quest. 26. 2. We are not to vnderstand here two distinct and seuerall parts the one working without the other as the Romanists which will haue the inner man to be the minde and the sensuall part the flesh for in this sense neither doth the minde alwaies serue God wherein there is ignorance infidelitie error nor yet doth the sensuall part alwaies serue sinne for many vertuous acts are exercised thereby see this opinion before confuted Quest. 31. But these two parts must be vnderstood as working together the flesh hindreth the spirit and blemisheth our best actions Faius 3. And whereas the Apostle saith that in my flesh I serue the law of sinne we must not imagine that the Apostle was giuen ouer vnto grosse carnall works as to commit murther adulterie but he sheweth the infirmitie of his flesh and specially he meaneth his naturall concupiscence and corruption of nature in the which he gaue instance before against the which pugnabat luctabatur he did striue and fight Martyr 4. Neither yet must we thinke that the Apostle seruing the spirit one way and the flesh an other was as a mutable or inconstant man or indifferent like as Ephraim is compared to a cake but turned and baked on the one side Hos. 7.8 or as they which Revel 3. are said to be luke warme neither hoat nor cold for these of a set purpose were such and willingly did dissemble but the Apostle setteth forth himselfe as a man neither perfectly sound nor yet sicke but in a state betweene both that although he laboured to attaine to perfection yet he was hindred by the infirmitie of his flesh like as an Israelite dwelling among the Iebusits Faius 5. And whereas the Apostle said before v. 15. it is not I that doe it but sinne that dwelleth in mee and yet here he saith I my selfe c. in my selfe serue the law of sinne the Apostle is not contrarie to himselfe for he speaketh here of his person that doth both there of of the cause Tolet. annot 25. and so he sheweth secundum repugnantia principia se repugnantia habere studia that according vnto the contrarie beginnings or causes he hath contrarie desires Pareus 36. Quest. Of that famous question whether S. Paul doe speake in his owne person or of an other here in this 7. chapter There are of this matter diuers opinions which yet may be sorted into these three orders 1. Some thinke that the Apostle speaketh in the person of a man not yet in the state of grace 2. Some of a man regenerate from v. 14. to the ende 3. Some that the Apostle indifferently assumeth the person of all mankind whether they be regenerate or not And in euery of these opinions there is great diuersitie 1. They which are of the first opinion 1. Some thinke that the Apostle speaketh in the person of a naturall man and sheweth what strength a mans free will hath by nature without grace so Iulianus the Pelagian with other of that sect whose epistles Augustine confuteth so Lyranus he speaketh in the person generis humani lapsi of humane kind after their fall 2. Some will haue the person of a man described sub lege ante legem degentis not liuing onely before the law but vnder it hauing some knowledge of sinne so Chrysostome Theophylact whome Tolet followeth annot 4. 3. Some thinke that the Apostle describeth a man not altogether vnder the law nor yet wholly vnder grace but of a man beginning to be conuerted quasi voluntate proposito ad meliora conversi as converted in minde and desire vnto better things Origen so also Basil. 〈◊〉 â—egal breviar and Haymo saith the Apostle speaketh ex persona hominis poenitentiam agentis in the person of a man penitent c. 2. They of the second sort doe thus differ 1. Augustine confesseth that sometime he was of opinion that the Apostle speaketh in the person of a carnall and vnregenerate man but afterward he changed his minde vpon better reasons thinking the Apostle to speake of a spirituall man in the state of grace lib. 1. Retract c. 23. lib. 6. cont Iulian. c. 11. but Augustine reteining this sense thinketh that the Apostle saying v. 15. I allow not that thing which I doe speaketh of the first motions onely of concupiscence quando illis non consenttatur when no consent is giuen vnto them lib. 3. cont Iulian. c. 26. which concupiscence the most perfect man in this life can not be void of so also Gregorie vnderstandeth simplices motus ceruis contra voluntatem the simple motions of the flesh against the will and hereunto agreeth Bellarm. lib. 5. de amission grat c. 10. Rhemist sect 6. vpon this chapter 2. Cassianus collat 23. c. 15. vnderstandeth a man regenerate but then by the inner man he would haue signified the contemplation of celestiall things by the flesh curam rerum temporalium the care of earthly things 3. Some thinke that the Apostle so describeth a regenerate man as yet that he may sometime become in a manner carnall we see in this example euen of Paul regenerate etiam regeneratum nonnunquam mancipium fieri peccati that a regenerate man may sometime become the slaue of sinne Rolloch 4. But the founder opinion is that the Apostle in his owne person speaketh of a regenerate man euen when he is at the best that he is troubled and exercised with sinnefull motions which the perfectest can not be ridde of till he be deliuered from his corruptible flesh of this opinion was Hilarie habemus nunc nobis admistam materiam quae mortis legi peccato obnoxia est c. we haue now mixed within vs a certaine matter which is subiect to the law of death and sinne c. and vntill our bodie be glorified non potest in nobis verae vita esse natura there can not be in vs the nature and condition of true life Hilar. in Psal. 118. Of the same opinion are all our foundest new writers Melancthon Martyr Calvin Beza Hyperius Pareus Faius with others 3. Of the third sort 1. some are indifferent whether we vnderstand the person of the regenerate or vnregenerate gloss ordinar and so Gorrhan sheweth how all this which the Apostle hath from v. 18. to the end may in one sense be vnderstood of the regenerate in an other of the vnregenerate 2. Some thinke that some things may be applied vnto the regenerate as I am carnall sold vnder sinne but some things onely can be applied to the regenerate as these words I delight in the law of God c. Perer. disput 21. num 38. and yet he
rather inclineth to thinke that the Apostle taketh vpon him the person of a man regenerate And Origen seemeth to haue beene of this minde that sometime the Apostle speaketh in his owne person as I thanke God through Iesus Christ and sometime in the person of a weake man and young beginner as in the rest 3. Some take all this discourse of the Apostle neither to touch the regenerate or vnregenerate in the particular but the nature of mankind in generall as Hierome noteth that the Apostle saide not O wretched sinner but O wretched man vt totam complecteretur naturam omnium hominum non tantum peccatorum c. that he might comprehend the nature of all men and not onely of sinners lib. 2. cont Pelag. so also Erasmus humani generis in se personam recipit c. he taketh vpon him the person of mankind wherein is both the Gentile without the law the carnall Iew vnder the law and the spirituall man made free by grace Annot. in hunc locum Now of all these opinions which are tenne in all we embrace the fourth of the second fort and this diuersitie of opinion may be reduced to this point whether the Apostle speake in his owne person of a man regenerate or in an assumed person of a man vnregenerate the other particular differences haue beene dispersedly touched before Now then the arguments shall be produced with their answers which are vrged on both sides and first for the negative that the Apostle giueth not instance here of a man regenerate and spirituall but carnall and vnregenerate Argum. 1. Origen vrgeth these reasons first the righteous man is not said to be carnall 2. Cor. 10.3 We doe not marrie after the flesh But the Apostle here saith v. 14. I am carnall 2. Of the righteous the Apostle saith 1. Cor. 6.20 ye are bought for a price but here the Apostle saith v. 14. I am sold vnder sinne 3. Of the righteous it is said c. 8.9 the spirit of God dwelleth in you but here the Apostle confesseth that no good thing dwelleth in him 4. Origen also presseth these words v. â—8 in my flesh I serue the lawe of sinne if the Apostle should speake thus of himselfe desparationem mihi videtur incutere it were able to strike despaire vnto vs that there is no man who doth not serue sinne in the flesh 5. The regenerate such as Paul was doe not onely will that which is good but performe it also but this man cannot doe that he would of whom the Apostle speaketh ver 15. Tolet. 6. The righteous and iust man cannot be said to be captiued vnto sinne as the Apostle saith of that man whose person he beareth v. 23. Cassianus collat 22. in fine 7. The Apostle speaking of himselfe and of others which are regenerate said before v. 5.6 When we were in the flesh c. the motions of sinnes c. had force in our members c. but now we are deliuered from the law c. But here the Apostle speaketh of a man that is captiued vnto the motions of the flesh so that the Apostle if he should speake here of a regenerate man would contradict himselfe 8. The scope of the Apostle is to shewe the invaliditie of the lawe that it cannot take away sinne but sinne rather is encreased thereby by reason of the weakenes of mans nature it is therefore more agreeable to the Apostles intent to giue instance of a carnall man in whom sinne yet raigneth then of a regenerate man that by grace is brought to yeeld obedience to the law Tolet. c. 10. in tractat 9. Hierome and before him Origen thus shewe that the Apostle here assumeth the person of an other like as Daniel beeing a iust man yet prayeth in the person of sinners saying c. 9. we haue sinned we haue done wickedly Hierome epist. 151. ad Algasiam The former arguments answeared 1. The regenerate simply are not called carnall but secundum quid after a sort they are carnall in respect of the vnregenerate part as the Apostle speaking to the Corinthians that were beleeuers and iustified sanctified 1. Cor. 6.11 yet calleth them carnall in regard of the sects and diuisions among them 1. Cor. 3.1 And one is said to be carnall two wayes either he which is altogether obedient to the flesh and fleshly lusts or he that doth not yeeld himselfe vnto them but striueth against them and yet against his will feeleth the violent motions thereof so the Apostle confesseth that though he warre not after the flesh yeâ— he walketh after the flesh 2. Cor. 10.3 2. The righteous is bought for a price and redeemed from his sinnes and yet in respect of his vnregenerate part the corruption of nature and reliques of sinne remaining he is said to be sold vnder sinne not simply as the vnregenerate is giuen ouer wholly but in part only 3. In the faithfull as they are regenerate the spirit of God dwelleth but in their vnregenerate part sinne inhabiteth there is no inconuenience to graunt that two diuerse inhabitants may dwell in one and the same house in two diuerse parts for the Apostle speaking of the regenerate saith Galat. 5.17 The spirit lusteth against the flesh and the flesh against the spirit and these are contrarie one to the other they which feele not this fight and combate are either Angelicall as the Saints in heauen or they haue not yet receiued the spirit at all as they which are carnall 4. There are two kinds of seruices to sinne the one is a willing seruice such as is in the vnregenerate the other vnwilling and in a manner forced as in the regenerate 5. The vnregenerate haue no will at all to doe good for the wisedome of the flesh is not subiect to the Lawe of God neither can be Rom. 8.7 the regenerate receiue grace to will and sometime to performe though not as they would they are therefore regenerate though not perfectly as none are in this life 6. There are two kinds of captiuitie the one when one is wholly captiued vnder the bondage of his owne voluntarie sinne the other is a forced captiuitie vnder the bondage of originall sinne this is in the righteous not the other 7. The Apostle is not contrarie to himselfe for it is one thing to obey the lusts of the flesh as the vnregenerate and carnall an other to feele the motions of the flesh and to striue against them as in the regenerate 8. The Apostles intent and meaning is to shewe that the law in it selfe is good and iust and that it commeth by reason of mans owne infirmitie that it is otherwise to him and thereupon the Apostle to set forth the perfection of the lawe giueth instance in the regenerate that they are not able to keepe the law much lesse the vnregenerate so that it is more agreeable to the scope and purpose of the Apostle to speake of a man regenerate then of one vnregenerate 9. Euen Daniel though
the other he ordained but he hateth the third that is sinne which he made not like as a iudge condemning a theefe neither hateth his person nor the punishment which is according to iustice but the crime of thes◠c. vpon this answer insisteth Pererius and before him Haymo non edit naturam quam fecit sed peccatum quod non fecit he hated not the nature which he made but the sinne which he made not so aso Gorrhan and the ordinarie gloss he hated nothing in Esau nisi originale peccatum but his originall sinne c. But the Apostle here speaketh of an hatred before Esau had done any euill and before the fight thereof 3. Neither doth it satisfie to say it is spoken comparatiuely Esau was hated that is lesse beloued as a man is bid to hate father and mother to cleaue to his wife that is loue them lesse then his wife for the Apostle calleth them the vessels of wrath afterward whom he is here said to hate therefore such are not beloued at all 4. This then is the solution hatred in God signifieth three things 1. the negation and deniall of his loue and of this degree of hatred sinne is not the cause but the will of God that electeth whom he will and refuseth whom he pleaseth thus God hateth Esau and all the reprobate 2. the decree of punishment and this proceedeth from the foresight of sinne and thus God is said to haue the wicked 3. it signifieth the anger of God and his abhorring of that which he hateth and thus God is said to hate iniquitte and of this hatred is that saying to be vnderstood thou hatest nothing that thou hast made for God in this sense hateth not his creatures but sinne in them Pareus dub 11. Quest. 15. Of the meaning of these words I will haue mercie on whom I will haue mercie 1. Origen and Heirome epist. ad Heath qu. 10. doe thinke that this is an obiection made by some as it were contradicting the Apostle But this is the Apostles answer rather to the former obiection is their iniquitie with God that he should elect one and reiect an other both of them beeing in the same state and condition to the which the Apostle maketh answer God forbid and giueth a reason of his answer here out of the Scripture 2. Chrysostome thinketh whom Theophylact followeth that by this sentence the Apostle staieth mans curiositie from requiring the cause why some are elected some are refused which is best knowne vnto God as the Lord answeared Moses who was desirous to know why all of the Israelites beeing guiltie of the same sinne in worshipping the golden calfe yet were not alike punished to whom the Lord answeareth thus in effect non est tuum scire Moses c. Moses it belongeth not to thee to know who are worthy of my mercie c. But in this sense there were small coherence in the Apostles speach for then there should be no answer made vnto the former obiection which the Apostle remooueth here Tolet annot 22. neither was this sentence vttered vpon any such occasion concerning the punishing of sinne of the Israelites and sparing of others but whereas Moses had made request to see Gods glorie and the Lord had granted him to see his backer partes and so in part yeelded vnto his request then this is added as a reason thereof I will haue mercie Mar. 3. Ambrose is farre wide who maketh this the sense of these words I will haue mercie on him on whom I will haue mercie that is quem praescivi whom I foresaw like after his error to returne vnto me so the ord gloss cui praescio misericordiam whom I foresaw mercie is to be shewed vpon the like glosse Thomas maketh mention of in his Commentarie I will haue mercie on him quem dignum praenonero misericordia whome I foresaw to be worthy of mercie But this is not agreeable to the Apostles minde 1. there had beene no occasion of any such obiection if the cause were in the foresight of mens worthines why some are elected and not others for then there had beene no shew of iniustice at all in God the reason had beene plaine Tolet annot 22. 2. this to giue vnto those which are worthie respicit iustitiam Dei respecteth the iustice of God whereas the Apostle here referreth all vnto Gods mercie Martyr 3. neither can that be a cause of election which is an effect thereof for to beleeue and to be obedient are effects of election then the foresight thereof cannot be the cause Pere dsiput 7. err 39. 4. Neither is this onely an Hebrew phraise signifying the same thing as Tolet ibid. as the Hebrewes for more vehemencie sake doe expresse the same thing by an emphaticall repetition neither yet are these words so curiously to be distinguished with Anselme as to referre thē to Gods mercy in calling in beleeuing in working that whom he sheweth mercy vpon in calling he will shew further mercie in giuing grace to beleeue and whom he giueth grace vnto beleeue they shall haue grace also to worke by their faith Lyranus and Pererius vnderstand the three degrees of Gods mercie in predestinating in giuing present grace and glorie to come and so make this the sense I will haue mercie in giuing grace to him on whom I haue mercie in electing him and to whom I giue finall grace I will shew mercie in giuing him future glorie Iunius much differeth not I will haue mercie ex facto in fact and indeed vpon whom I haue mercie decreto in my decree of election parallel 11. But Pareus better sheweth the reason of the ingemination and repeating of these words to shew 1. this mercie gratuitam to be franke and free and that there can be no reason or cause yeilded why God sheweth mercie but his owne gracious inclination to mercie 2. arbitrariam that it is arbritarie depending onely vpon the will of God 3. constantem that it is constant and immutable where he sheweth mercie he will haue mercie to the end 4. immensam this mercie is infinite and without measure not onely in bestowing one grace but many 5. Further it is to be obserued that thought the same word to haue mercie be reteined both in the Greeke translation of the Septuagint and in the latine in both partes of the sentence yet in the Hebrew there are two words the one in the former clause of the sentence canan which signifieth to shew grace and fauour the other in the latter part is racham to shew bowels of compassion and beside the Septuagint doe put the verbe in the present-tense in the latter part of both the clauses whereas in the originall the same tense and time is kept in both but this is no great difference the sense still notwithstanding remaineth the same 6. This then is the Apostles meaning whereas it was obiected that if God elect some and not others their case beeing the same the Lord
cut off 1. Origen here obserueth a difference betweene the cutting off the Gentiles and the breaking off the Iewes which is lesse then to be cut off whereby he doth gather that the iudgment of the Gentiles should be greater then of the Iewes if they did fall from the faith But Pet. Martyr reiecteth this collection vpon this reason because the sinne of the Iewes rather in leauing of the faith seemeth to be greater then of the Gentiles because they had receiued greater promises and blessings of God then the Gentiles and so their sinne being greater they deserued also greater punishment 2. neither can it be inferted hereupon because the Apostle saith thou also shalt be cut off that they which are graft once into Christ can fall away but we must consider 1. that the Apostle speaketh not of the standing or falling of any in particular but he treateth of the calling of the Gentiles in generall as many famous Churches of the Gentiles vnder the Turke are now quite fallen away and cut off Pareus 2. there is a difference betwene the outward infition and graffing into the Church and the decree of election Calvin Beza one may be cut off from the societie of the visible Church that was neuer a true member thereof Qu. 25. Of the meaning of those words v. 24. was graffed contrarie to nature 1. Concerning the coherence of these words whereas the Apostle had said immediately before God is able to graffe them in least this might seeme no firme argument to reason from the power of God he could graffe in the Iewes againe therefore he would now the Apostle sheweth that God is as willing and readie to doe it as he is able because the naturall branches are more easily graffed in againe then they which were graft in against nature 2. Praeter naturam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside or contrarie to nature 1. Some as the ordinarie glosse out of Ambrose and Haymo doe vnderstand it of the difference betweene spirituall naturall planting for in this the science which is graft into the stock yet followeth it own kind and beareth not after the kind of the stocke but they which are spiritually implanted into Christ doe beare fruit in him according to the spirit but this is not the Apostles meaning 2. nor yet beside nature is vnderstood of the corruption of mans nature contrarie to which is the work of grace spirituall ingraffing for so both Iewes as well as Gentiles are graffed in against their corrupt nature 3. nor yet is it the meaning that beside nature that is contrarie to their idolatrie and other superstitions which were by vse as naturall vnto them the Gentiles were graffed in gloss inter for as they were graffed in beside nature so were the Iewes according to nature which could not be â—heir idolatrie which did break theÌ„ off and not graffe them in 4. nor yet can this be referred to freewill as Origen arbitrij libertas naturam fecerit vnicuique c. the libertie or freedome of will doth giue euery one his nature whether he be a right or wild oliue for then one should be no more graft in beside or according to nature then an other because they haue the same libertie of will by nature 5. neither with Chrysostome doe we referre it vnto the nature and offspring of Abraham as he saith the Gentile praeter naturam Abrahae insuus was graft in beside the nature of Abraham for grace is not naturally graft into any stocke 6. and yet more is vnderstood then verisimile vel par c. it was more likely and reasonable that the children of holy Abraham should be holy then of the prophane Gentiles as the Greeke scholiast 7. here then the naturall offspring of Abraham must be considered with a relation to the promises of God which were made to Abraham and to his seede the Iewes then were the naturall branches because naturally descended of Abraham and the holy fathers the Gentiles were graft beside nature because they were not descended of the fathers to whome the promise was made but were receiued in by grace Faius 26. Quest. What mysterie the Apostle here meaneth I would not haue you ignorant of this mysterie v. 25. 1. A mysterie is taken two waies especially either it signifieth an externall thing which betokeneth some internall and spirituall matter beside that which is proposed to the sense in which respect the Sacraments are called mysteries because they represent vnto the inward man a spirituall matter insinuated by the externall and visible obiect thus euery Sacrament is a mysterie though euery mysterie be not a Sacrament as the coniunction betweene Christ and his Church is called a mysterie Eph. 5.32 It also signifieth some secret and hid thing which neither is apparent to the sense neither can be comprehended by reason such a mysterie is the incarnation of Christ it is a thing incomprehensible how the divine nature which is infinite should be ioyned in the vnitie of one person with the fruite and created nature of man likewise the spirituall coniunction betweene Christ and his Church is a mysterie the calling of the Gentiles was a great secret and mysterie Ephes. 3.3 and here the vocation and restauration of the Iewes is also called a mysterie 2. And herein lyeth the mysterie which the Apostle here speaketh of 1. that obstinacie is come vpon Israel in part for they were blinded and hardened but not all onely part of them and that not for euer but onely for a time for so Ambrose applieth those words ex parte partly to the time which shall determine the blindnes of the Iewes 2. and then the fulnes of the Gentiles shall come in while the Iewes are hardened this is another mysterie 3. but the cheefe part of this mysterie is that in the end the whole nation of Israel shall be saued 3. And this is called a mysterie 1. that they should vnderstand nihil hic temore aut casu â—â—ri that nothing is here done rashly or by chaunce but by the prouidence of God 2. and to stay their curiositie that they should not striue to send out a reason of Gods doings 3. and beside to expresse their arrogancie least they should insult ouer the Iewes for a time reiected least you should be arrogant in your selues insultendo lapsis by insulting ouer those which were fallen Origen though some giue this sense ne putetis vos mysterium hoc ingenio â—â—stro posse discutere least you might thinke to discusse this mysterie by your owne wit gloss interlin But as Pet. Martyr well noteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise is inferred here rather to the affection then vnderstanding in the first sense that they should not immoâ—â—ce gloriari reioyce immoderatly in their election and the reiection of the Iewes Hynerius 4. But Origen is farre wide who maketh this to be the mysterie that whereas the Lord in the beginning diuided the nations of the world among the
things without any scruple of conscience giueth God thankes pro pastu largiore for his more plentifull feeding so he which eateth onely of some things yea of herbes giueth thankes also pro victu â—enuiore for his food though but slender as the wiseman preferreth a dinner of greene herbs with loue and eaten in the feare of God before a stalled oxe with hatred Prou. 15.17 7. But it will be obiected that this seemeth not to be a good argument he that eateth giueth God thankes therefore he eateth to the Lord for one may giue God thankes even when he eateth and drinketh to gluttonie and drunkennes the answear is that he which eateth doth well ex parte cibi on the behalfe of the meate which is sanctified by giuing of thanks as the Apostle saith 1. Tim. 4.8 that euerie creature is sanctified by the word of God and prayer But if any doe exceede in eating and drinking the fault is not in the meate as though he did eate any vncleane thing but in the person that eateth Quest. 15. Whether S. Pauls defense that he which doth or omitteth any thing in matters of religion doth or not doth it vnto God be perpetuall Here are diuerse necessarie points to be considered for the solution of this question for if this doctrine of S. Paul were vniversall and generall that one should not regard what an other doth but euerie man should be left vnto himselfe and that it were not lawfull to censure any ones doings then many wicked persons should goe vncontrolled and doe what they lift wherefore these considerations are here necessarie 1. of what things the Apostle entreateth 2. and of what manner of iudgement 3. of what persons he speaketh 4. in what time 5. in what manner these things were done 6. and to what ende 1. Concerning the things he speaketh not of things in their owne nature good or euill directly forbiddeÌ„ or commanded but of things indifferent in themselues and such as sometime were commanded in the lawe as abstinence from some kind of meate obseruing of dayes so Chrysostome well noteth sed cum de dogmatis illi sermo est c. but when the Apostle speaketh of points of doctrine he is in an other tune whosoeuer shall teach otherwise c. is accursed Galat. 10. 2. The iudgement and iudging one of an other which the Apostle speaketh against is not so much the iudgment of the thing which may be done with charitable moderation as of the person whom we must not take vpon vs to censure condemne in such things Beza 3. The Apostle speaketh not of obstinate and refractorie persons for to such S. Paul would not haue giuen place at all for though he caused Timothie to be circumcised for feare of offending the weake Act. 16.1 yet would he not circumcise Titus least he should haue yeilded to the obstinate and peruerse in iudgement Galat. 2.3 so Chrysostome saith novella erat adbuc Romanorum fides the faith of the Romanes was but yet young and neophytorum in gratiam ista disserit he disputeth thus for their sakes which were newely planted in 4. The time also must be considered nondum tempus erat it was not yet time Chrysostome so we are to distinguish of three times the one vnder the lawe when all these things were necessarie to be obserued and kept of the Iewes an other vnder the Gospel published to the world when all Iudaicall rites were as vnlawfull then there was tempus intermedium a time betweene both when after Christ was ascended the commonwealth of the Israelites was yet standing and Evangelium tanquam in cunabulis the Gospell was as in the cradle it was requisite that some thing should be yeelded to the infirmitie of the Iewes for a while 5. The maner was this these things were obserued sine opinione necessitatis meriti without opinion of necessitie or merit Osi. and Calv. well distinguisheth here between obseruatio the obseruation it selfe opinio the opinion conceiued thereof which is superstitious the other the Apostle tolerateth for a time in the weake in respect of their infirmitie but in the epistle to the Colossians c. 2. Gal. c. 4. c. 5. he condemneth them which retained the ceremonies of the lawe with an opinion of necessitie for Christ should profit them nothing Gal. â— â— which were so superstitiously addicted to the legall rites and ceremonies 6. The ende also maketh a great difference for these eating or not eating discerning meates or not discerning did both to the glorie of God but they which either sought their owne glorie as among the Galathians that sought to get disciples vnto them c. 4.17 and to make a faire shewe in the flesh c. 6.2 were not at all to be borne with so likewise the Popish festivals which are dedicated vnto the honour of Saints and not of God are not within the compasse of the Apostles rule here Gualter Quest. 16. Of the coherence of these words none of vs liueth to himselfe v. 7. c. 1. Chrysostome thinketh that this saying is applyed onely to the weake that it is impossible that God should contemne them but that in convenient time ista correcturus sit he will amend those things and confirme them because they liue and die vnto him and so there should be reference to the 4. ver God is able to make him stand 2. Some will haue it a confirmation of the former verse why all our actions should be directed to the glorie of God because he is our Lord and Master Hyper. Martyr 3. Tolet maketh it an other reason of that saying v. 5. that euerie one should abound in his owne conscience and not examine an others doings 4. Gualter will haue it to be a reason taken from the generall ende of man he was created vnto the glorie of God and his we are therefore all our actions must be referred to his glorie and then he addeth non haerendum in cibis that we should not insist in meats but seeke whether in our meates or in any thing else to please God 5. But it is rather a newe argument to prooue the thing in question that one should not iudge or condemne an other because they are the Lords seruants and so it answeareth to the 4. v. he standeth or falleth to his owne Master Beza Gryneus Faius and so he giueth the same reason of the second instance concerning the observing or not observing of dayes as he did of the other particular before touching eating or not eating Quest. 17. How we are saide to liue vnto the Lord. 1. Origen vnderstandeth it of the spirituall life vnto righteousnes and death vnto sinne so we liue vnto God because novitas vitae c. Christo reputatur the newnes of life is imputed vnto Christ it is not of our selues and à Christo sumit mortis exemplum euery one from Christ taketh his example of dying who died first vnto sinne But in this sense to liue and die should
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