speaketh of such as are rewarded for their worke before God and not seeing quod vllum opus ex debitâ remunerationem Dei poscat that any worke by due debt can require reward at Gods hand he turneth the Apostles meaning an other way and by debts vnderstandeth sinnes as they are called in the Lords prayer and so he also thinketh he speaketh of the wages of sinne as S. Paul saith Rom. 6. That the wages or stipend of sinne is death But the Apostle here speaketh euidently of the wages due vnto good workes not to euill the wages is not counted by fauour but in rendring the wages of sinne there is no fauour but iustice 4. The Schoolemen likewise are grossely deceiued who thinking the Apostle doth set downe this as a positiue rule before God haue here deuised two interpretations 1. they vnderstand this working and not working of the works following iustification and so he that worketh is rewarded uot of fauour onely because of his faith but for the debt also of his workes gloss interlin but he that worketh not that is hath no time to worke is rewarded onely of grace But this glosse is conuinced of many errors 1. in ioyning faith and workes together whereas the Apostle before c. 3.28 ascribed iustification to faith without workes 2. to say that our workes are rewarded by debt is to make God endebted vnto man for the worke which is not farre from blasphemie 3. he that hath true iustifying faith can neuer be without some workes or fruits thereof be his time neuer so short as appeareth in the theife vpon the crosse 5. Gorrhan beside this exposition hath an other to vnderstand the Apostle to speake of workes going before iustification and then he giueth this sense that to him which doth some good workes before faith if he should be rewarded the reward should be of debt which is false for then it should not be of grace but to him that worketh not any such worke before faith righteousnesse is imputed by faith c. Here also are diuerse errors 1. âo imagine that there can be any good workes at all before faith 2. he imagineth the Apostles speach to be conditionalll if any reward be giuen wheras the Apostle setteth it down ââsitiuely the wages is counted not if it be 3. the Apostle speaketh in all that discourse of all workes whether going before iustification or following after for all workes of the lawe are excluded c. 3.28 now all good workes are such as the lawe requireth therefore euen such good workes are shut out from iustifying as well such as followe iustification as goe before 4. all these errors arise out of the misvnderstanding of this place where the Apostle speaketh by way of supposition from the ciuill vse of rewards among men that if there were any such meritorious working before God the wages should in like manner be due by debt Quest. 13. Of the diuerse kinds of rewards 1. Wages or reward is either due by debt per proportionem operae cum re by the proportion of the worke with the reward after a Geometricall kind of proportion as when a labourer is couenanted with to haue so much for his worke as in a due estimation it is valued at there is a wages which is of fauour by promise and not by debt and then it signifieth the same thing that fructus a kind of fruit or commoditie that followeth ones labour as Psal. 127. the fruit of the wombe is called a reward and so life eternall is called a reward because the Lord hath promised to giue it as a fruit following the labour of his Saints Fai. 2. And further life eternall is called a reward by a certaine similitude because that as in ciuill workes the reward commeth after the worke is done so life eternall followeth after mens fruitfull labour in this life Mart. and againe it is called a reward in respect of the thing done not for the manner of the doing because that as the wages is giuen to the worker of debt so is saluation rendred to him which beleeueth of grace Pareus 3. But properly eternall life is not a wages or reward for these reasons 1. because the things are not equall which are giuen and receiued the eternall reward farre exceedeth the worth of our temporarie and imperfect obedience 2. he that meriteth the wages most doe it ex proprio of his owne but we haue nothing which we haue not receiued it is not our owne 3. he that meriteth must be no way bound vnto him that payeth the wages for his seruice but all that we doe or can doe it is our dutie to doe Quest. 14. How it standeth with Gods iustice to iustifie the wicked v. 5. v. 5. But beleeueth in him that iustifieth the vngodly this may seeme to be contrarie to that Exod. 34.7 where the Lord saith he will not hold the wicked innocent and Prou. 17. it is called an abhomination to iustifie the wicked 1. Bucer hereunto answeareth that S. Paul here speaketh of the first iustification which if it should not be of the wicked none at all should be iustified for we are all the children of wrath and the Lord findeth vs all wicked before we are iustified But Moses speaketh of him which continueth in his sinne and disobedience afterward 2. Gryneus thus answereth that although it be not lawfull for a man to iustifie the wicked yet God may doe it that is omni lege superior aboue all lawe and the reason of this difference is because God onely hath right and power to forgiue sinnes because they are committed chiefly against him Faius 3. Pareus addeth further that then it is vniust to iustifie the wicked when as it is done without cause and against the rule of iustice there beeing no satisfaction made by the offender himselfe or some other for him but with God it is so for he iustifieth the wicked hauing receiued a sufficient satisfaction by the death of Christ who hath payed the price of our redemption 4. To this also may be adioyned that this must be vnderstood in sen su diuiso in a diuided sense that God iustifieth the wicked not him that remaineth wicked but was so before he was iustified Faius Anselmus vnderstandeth him to be wicked that beleeueth not he then which beleeueth is no longer to be counted wicked so then whom God iustifieth be also sanctifieth and of an vnrighteous man he is made righteous which righteousnesse is imperfect here in this life and therefore it cannot iustifie Par. dub 4. Quest. 15. How our sinnes are said to be forgiuen and couered v. 7. 1. First it is here to be observed that whereas S. Paul bringeth in this testimonie out of the Psalmes Blessed are they whose iniquities are forgiuen and whose sinnes are couered to prooue the former proposition that God imputeth righteousnesse without workes that these two to remit and couer sinnes and to impute righteousnesse are taken for one and the same thing for
beene immortall 2. the Apostle saith Rom. 6.23 the wages of sinne is death he speaketh of death in generall euerie kind of death both spirituall and corporall is the reward of sinne 3. the propagation of sinne doth indeede bring with it also propagation of death as the Apostle here saith sinne entred by Adam and death by sinne if sinne then had not entred neither should death haue entred 3. But thus it is obiected on the contrarie that death to mankind is naturall and not brought in by sinne 1. Obiect The bodie of man is compounded of dissonant and contrarie qualities and therefore naturally is apt to be dissolued and if there be a naturall aptnesse and power to die there should also haue followed a naturall act of dying Answ. 1. Pererius answeareth that indeede if man be considered secundum nudam natura conditionem according to the bare and naked condition of his nature he was by nature mortall as other creatures but beeing considered as he receiued a supernaturall grace from God death was not naturall but a punishment of sinne Perer. numer 34. But this answear is insufficient and vntrue for there should not haue beene so much as any possibilitie of death in the world if sinne had not entred he then answeareth onely concerning the act of dying which should be suspended by a supernaturall gift he taketh not away the possibilitie of dying and this supernaturall gift was no other then the dignitie and excellencie of mans nature made by creation immortall if he had not sinned 2. wherefore our more full answear is that mans bodie though consisting of diuerse elements yet was made of such an harmonaicall constitution and temper as no dissolution should haue followed if he had not sinned such as shall be the state and condition of our bodies in the resurrection 2. Obiect If death be the punishment of sinne God should be the author of death because he is the author of punishment Answ. 1. Pererius saith that God is not directly the cause of death but either consequenter by way of consequent because he made man of a dissoluble matter whereupon death ensueth or occasionaliter by way of occasion because he tooke away from man that supernaturall gift whereby he should haue beene preserued from mortallitie but God efficiciter is not the efficient cause of death which is a meere priuation But this answear also is insufficient for neither should death haue followed by reason of any such dissoluble matter if Adam had not sinned neither needed there any such supernaturall gift beside the priuiledge and dignitie of mans creation 2. wherefore we answer further that as God created light darkenes he created not but disposed of it so he made not death but as it is a punishment God as a disposer rather and a iust iudge then an author inflicteth it 3. Obiect Christ died and yet had no sinne therefore death is a naturall thing not imposed as a punishment for sinne Answ. 1. Origen here answeareth that as Christ knewe no sinne yet per assumptionem ââ uis dicitur factus esse peccatum c. yet by the taking of our flesh he is said to be made sinne for vs so also he died for vs c. the death then which he vndertooke was not a punishment vpon him in respect of his owne sinne which he had not but of ours which was imputed vnto him 2. Origen saith further mortem quam nulli debuit sponte non necessitate suscepit the death which he ought to none he did willingly vndertake not of necessitie as Christ himselfe saith I haue power to lay down my life and power to take it againe 3. adde herevnto that mors in eo imperium non habuit c. death had no power or command ouer lum Mart. for he rose againe from death triumphantly which sheweth that he yeelded not vnto death of necessitie for then he could not haue shaken off so soone the bands of death againe Quest. 23. Of the meaning of the Apostle in these words in whom all haue sinned and of the best reading thereof ver 12. 1. Erasmus will haue the words ãâã ãâã ãâã ãâã ãâã to be interpreted eo quod or quandoquidem in so much or because so also Calvin Martyr Osiander and our English translations and Erasmus reason is because the Scripture vseth an other phrase in that sense as 1. Cor. 15.22 as in Adam all die the words are not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã But this reason may be easily taken away for sometime in Scripture the preposition ãâã ãâã ãâã ãâã ãâã is taken for ãâã ãâã ãâã ãâã ãâã as Heb. 9.17 ãâã ãâã ãâã ãâã ãâã the testament is confirmed in the dead Beza and Heb. 9.10 ãâã ãâã ãâã ãâã ãâã in meates And this interpretation of Erasmus is the rather to be misliked because he would not haue this vnderstood of originall sinne but of euery ones proper and particular sinnes as Theodoret before him and so we should want a speciall place for the proofe of originall sinne 2. Wherefore the better reading is in whom that is in Adam all haue sinned so reade Origen Chrysostome Phatius in Oecumenius Theophylact whom Beza Pareus followe and there are three things which may serue for the antecedent to this relatiue in whom either sinne or death or that one man namely Adam before spoken of but not the first because sinne in the Greeke tongue ãâã ãâã ãâã ãâã ãâã is of the feminine gender and so cannot answer vnto the Greeke relatiue which is of the masculine gender nor the second for it were an improper speech to say in the which death all haue sinned for as Augustine saith in peccato moriuntur homines non in morte peccant men die in sinne they are not said to sinne in death and so Augustine resolueth that in primo homine omnes peccasse intelliguntur all are vnderstood to haue sinned in the first man Adam c. and to this purpose Augustine in the same place alleadgeth Hilarius Quest. 24. Whether the Apostle meane originall or actuall sinnes saying in whom all haue sinned 1. Erasmus in his annotations vpon this place contending that it should be rather read for as much as all men haue sinned then in whom all men haue sinned thinketh that this place is not vnderstood of originall but of actuall sinnes who although he professe that he is an enemie to the heresie of the Pelagians which denie originall sinne yet contendeth both by the authoritie of the Fathers as Hierome and Origen and by the scope of the place that the Apostle must be vnderstood to speake of actuall sinnes But all this may easily be answered 1. those commentaries which passe vnder the name of Hierome are verily thought not to be his but Augustine coniectureth that they might be written by Pelagius that supposed author excepteth Abraham Isaac Iacob that they were free from this death namely the spiriturall death of the soule whereas euen
righteousnesse Controv. 14. Concerning inherent iustice v. 13. Neither giue your members as weapons of vnrighteousnesse c. Bellarmine inferreth out of this place that as sinne was a thing inherent and dwelling in vs before our conuersion so instead thereof must succeede righteousnes per iustitiam intelligit aliquid inherens by righteousnesse he vnderstandeth a thing inherent in vs from whence proceed good workes Contra. 1. We doe not denie but that there is in the regenerate a righteousnesse inherent and dwelling in them which is their state of sactification or regeneration but by this inherent iustice are we not iustified before God but by the righteousnesse of Christ imputed onely for here the Apostle treateth not of iustification but of our sanctification and mortification which are necessarie fruits of iustification and doe followe it but they are not causes of our iustification 2. Wherefore this is no good consequent There is in the righteous an inherent iustice Erg. by this iustice they are iustified before God See further hereof Synops. Centur. 4. err 56. Controv. 15. Against the power of freewill in the fruits of righteousnesse v 20. When ye were the seruants of sinne ye were freed from righteousnesse Beza doth vrge this place strongly against the popish freewill for in that they are said to be free from iustice that is as Anselme interpreteth alieni à iustitia estranged from iustice it sheweth that they haue no inclination at all vnto iustice it beareth no sway at all nullum erat eius imperium it had no command at all ouer you Pererius disput 5. numer 33. maketh an offer to confute this assertion of Beza but with bad successe for those verie authors whom he produceth make against him first he alleadgeth Anselme following Augustine liberum arbitrium saith Augustine vsque adeo iâ peccatoribus non perijt vt per ipsum maximè peccent c. freewill is so farre from beeing lost in the wicked that thereby they doe sinne most of all c. But who denieth this the wicked haue freewill indeed free from compulsion it is voluntarie but inclined onely vnto euill which Anselme calleth libertatem culpabilem a culpable freedome and he therefore fitly distinguisheth betweene these two phrases of the Apostle he saith they are ãâã ãâã ãâã ãâã ãâã free not freed from iustice least that sinne might be imputed vnto any other then to themselues but afterward v. 22. he saith ãâã ãâã ãâã ãâã ãâã liberati freed from sinne to shewe that this freedome is not of our selues but onely from God and so he concludeth haec voluntas quae libera est in malis c. ideo in bonis libera non est quia non liberatur ab eo qui eam solus c. this will which is free in euill because they delight in euill is not therefore free in good things because it is not freed by him who onely can make it free from sinne c. With like successe he citeth Thomas in his Commentarie here who thus writeth semper itaque homo sive in peccato fuerit sive in gratia liber est à coactione non tamen semper liber est ab omni inclinatione man therefore alwaies whether he be in sinne or in grace is free from coaction and compulsion but he is not alway free from an inclination c. where he affirmeth the same thing which we doe that the will of men is free alwaies from compulsion for it alwaies willeth freely without constraint that which it willeth but it is not free at any time from an euill inclination it is not free à necessitate from a necessitie of inclining vnto that which is euill of it owne naturall disposition Controv. 16. Whether all death be the wages or stipend of sinne v. 13. The stipend of sinne is death Socinus part 3. c. 8. pag. 294. graunteth that eternall death is the reward of sinne and the necessitie of mortalitie and dying but not âââ corporall death it selfe for Adam before sinne entred was created in a mortall state and condition and Christ hath redeemed vs from all sinne and the punishment thereof therefore corporall death is no punishment of sinne because it remaineth still neither hath Christ redeemed vs from it Contra. 1. It is euident in that the Apostle speaketh of death here absolutely without any restraint or limitation that he meaneth death in generall of what kind soeuer and of the corporall death he speaketh directly c. 5.12 by one man sinne entred into the world and death by sinne which is specially vnderstood of the bondage of mortalitie which Adam by his transgression brought vpon his posteritie 2. It is friuolous distinction to make a difference betweene death and the necessitie of dying for what else is mortalitie then a necessitie of dying which if it be brought in by sinne then death also it selfe 3. Adam though he were created with a possibilitie of dying if he sinned yet this possibilitie should neuer haue come into act if he had not actually sinned 4. Christ hath indeed deliuered vs from all punishment of sinne both temporall and eternall as he hath deliuered vs from sinne for as our sinnes are remitted neuer to be laid vnto our iudgement and yet the reliques and remainder of sinne are not vtterly extinguished so the Lord hath effectually and actually deliuered vs from eternall death that it shall neuer come neare vs but from temporall death as it is a punishment onely for he hath made it an entrance to a better life and he hath taken away the power thereof that it shall not seaze vpon vs for euer because he shall raise vs vp at the last day and then perfectly triumph ouer death for euer 5. Origen here vnderstandeth neither eternall nor temporall death but that qua separatur anima per peccatum à Deo whereby the soule is separated from God by sinne But then the Apostle had made an iteration of the same thing for sinne it selfe is the spirituall death of the soule and therefore the death here spoken of is an other death beside that namely that which followeth as the stipend of sinne which is euerlasting death vnto the which is in the next clause opposed eternall death Controv. 17. Against the distinction of veniall and mortall sinnes v. 23. The stipend or wages of sinne is death Faius by this place doth well confute that Popish distinction of veniall and mortall sinnes they say that veniall sinnes are those which in their owne nature are not worthie of death but the Apostle here noteth in generall of all sinne whatsoeuer that the stipend and wages thereof is death because all sinne is ãâã ãâã ãâã ãâã ãâã the transgression of the law 1. Ioh. 3.5 and death is the wages of them that transgresse the ãâã that glosse then of Haymo vpon this place may seeme somewhat straunge hoc non de omnibus peccatis intelligendum est sed de criminalibus c. this is not to be vnderstood of all sinnes
as Bucer Hyper. for the Apostle speaketh of sinnes not of the law which sheweth the reward of sinne to be death 2. nor yet is the meaning it flie me per perpeirationem peccati by the committing of sinne Hugo inducendo ad opus in bringing sinne into act Lyran. for though one sinne may bring forth an other yet sinne is one thing death an other which is the stipend or wages of sinne 3. Osiander thus lepit eum adigere ad desperationem it begonne to driue him to despaire but the Apostle speaketh not of his particulate case but of the generall effect of sinne whereof he giueth instance in himselfe 4. therefore the meaning rather is concilionit vnibi mortem it procured death vnto me Pere ad mortem eternam tradit it deliuereth me ouer to eternall death Gorrhan addicit morti maketh one guiltie of death Fuius which must be vnderstood of the proper fruit and effect of sinne without the grace and mercie of God Quest. 21. How the law is said to be holy iust good and likewise the commandement 1. Concerning the first the commendation and titles of the law 1. Thomas and Caietane referre the holines of the law to the ceremoniall precepts the iustnes to the iudiciâs the goodnes to the morall 2. Lyranus it was holy in teaching our dutie to God iust in prescribing duties toward our neighbor good in respect of our selues teaching vs what is good and right 3. Haymo doth not distinguish these but saith the law is holy iust good because it commandeth holines equitie goodnes and intendeth to make the obseruers such so also Calvin Martyr with others 4. But Theodoret better distinguisheth them thus whom Oecomenius followeth the law is holy in respect of the matter because it prescribeth holy things iust in propounding rewards and punishments good in respect of the end to bring the obseruer vnto goodnes of life 5. Pareus distinguisheth them in like manner but he addeth further that all these titles are giuen vnto the law in the foresaid respects both with relation to the author who is most holy iust and good and to the doctrine it selfe of the law which is likewise holy iust and good and in regard of the effects of holines goodnes which is wrought in man before his fall and it shall bring forth in the state of glorie though now it faileth of the effect by reason of mans infirmitie 2. Whereas the Apostle speaketh both of the law and precept or commandement 1. Vatablus taketh them for the same herein following Origen but then the Apostle should seeme to commit a tautalogie 2. Oecumenius taketh the law for Moses law the precept for that which was giuen to Adam but this opinion is refused before 3. Theophylact will haue the commandement as generall the law as the particular because there are other commandements beside the law 4. so also Osiander Nazianzen as Faius reporteth him will haue the law so called in respect of vs because it containeth a rule of such things as are to be done and a commandement as it is prescribed of God 5. The most of our new writers do thus distinguish them the law quicquid ea pracipitur whatsoeuer is coÌmanded therein Martyr Calvin and before them Hugo Cardin. 6. But I preferre Beza his interpretation whom Pareus followeth who by the law vnderstandeth generally the whole decaloge by the commandement that particular precept wherein he gaue instance before namely that Thou shalt not lust yet Haymo will haue one commandement here taken for all 22. Quest. How sinne is said to be out of measure sinnefull 1. Methodius in Epiphanius whom Gorrhan followeth still continueth his interpretation vnderstanding here the Deuill that he is this sinne out of measure by his manifold temptations causing men to sinne but the Apostle speaketh properly of sinne which is discerned and knowne by the law and so is not the Deuill Pareus 2. Ambrose as he is alleadged by Pet. Mart. doth inferre vpon these words out of measure that there is a certaine measure and degree of sinne the which if a sinner once passe his punishment shall be no longer deferred as he sheweth by the iudgement of God vpon the Sodomites and Cananites but this is not the Apostles meaning here 3. Faius will haue this vnderstood not of sinne it selfe but of the sinner that he is become by transgressing the law in a manner sinne it selfe ãâã ãâã ãâã ãâã ãâã the sinner is made as it were sinne But the Apostle still speaketh of the fruits of sinne in the sinner and as Origen saith finxit personam peccati he signeth a certaine person of sinne 4. The meaning then is this that sinne by the commandement was more inflamed and encreased quia minus peccati est si quod non prohibetur admittas it is a lesse sinne to commit that which is not forbidden Origen and so Ambrose because sinne of knowledge is worse then sinne of ignorance because it sheweth contempt l. de Iob. c. 4. and hereby the multitude of sinnes is expressed invalescenie cupiditate ruimus in omnia concupiscence and lust encreasing we rush into all sinnes Martyr and so Augustine expoundeth it of the abounding of sinne lib. 1. quest ad Simplic qu. 1. the vehemencie and rage of sinne is hereby signified which as it were rising against the lawe sinneth so much the more like as an horse that is vnbroken the more he is curbed with the bridle the more he stingeth out Par. and as he which is sicke of a feuer is more inflamed by wine which is by reason of the infirmitie the wine is not properly the cause LyraÌ 5. But whereas Hierome epist. ad Algas thinketh that the Apostle committeth here solecisme because ãâã ãâã ãâã ãâã ãâã sinner is of the masculine gender and ãâã ãâã ãâã ãâã ãâã sinne of the feminine Erasmus well obserueth that here is no solecisme at all for it is vsuall in the Aâoââe dialect to ioyne an adiectiue of the masculine with a substantine of the feminine as Beza obserueth the like Rom. 1.20 where ãâã ãâã ãâã ãâã ãâã is put for ãâã ãâã ãâã ãâã ãâã eternall the other word ãâã ãâã ãâã ãâã ãâã power beeing of the feminine gender 6. But whereas the Apostle saith the law is iust it followeth not hereupon that we are iustified thereby for the Apostle else where saith Gal. 3.11 that no man is iustified by the law Gorrhan giueth this solution that the Apostle meaneth the ceremoniall law but euen the Apostle excludeth the morall law from beeing able to iustifie vs the best answer is that the Apostle sheweth what the law is in it selfe it was giuen to iustifie vs but that which was ordained vnto life is found to be vnto death as the Apostle said before v. 10. by reason of the iufirmitie of man and the corruption of his nature And againe whereas the Apostle saith here the lawe is good and yet the Lord by his Prophet saith Ezech. 20.25 I gaue them
may set one auncient writer against an other to this purpose Bellarm. lib. 3. de verb. Dei c. 14. Contra. 1. Though some Greeke copies might haue those words yet the most and the most auncient haue them not as is euident by the Greeke commentaries and the Syrian translator followeth the Greeke text as it is now extant 2. The Apostle speaketh not of a bare consent vnto euill but of fauouring patronizing and taking pleasure in them which is more then to doe euill for this one may doe of infirmitie the other proceedeth of a setled malice 3. the vnderstanding is in the iudgement of the minde not in the practise and therefore to know a thing and yet not to know or vnderstand it includes a contradiction 4. the Greeke authors and commentaries are more to be respected in this case for the finding out of the best reading in the Greeke then the Latine writers 23. Controv. Against the Popish distinction of veniall and mortall sinnes v. 32. Worthie of death Hence the Rhemists inferre that some sinnes are mortall that is worthie of damnation some veniall that is pardonable of their owne nature and not worthie of damnation Contra. 1. This distinction is contrarie to the Scripture which saith the wages of sinne is death Rom. 6.23 no sinne is excepted and whosoeuer continueth not in all things written in the law is vnder the curse Gal. 3.10 And if any sinne were veniall in it owne nature it would follow that Christ died not for all sinnes for those sinnes which are pardonable in themselues neede not Christs pardon 2. Indeede there are degrees of sinne and some are worthie of greater condemnation then others and are more easily pardoned yet in Gods iustice euery sinne deserueth death which are through Gods mercie made veniall both the lesse and greater sinnes so that one and the same sinne may be mortall to the impenitent and yet veniall to the penitent beleeuer 6. Morall observations 1. Observ. v. 1. Called to be an Apostle none then must take vpon them any Ecclesiasticall function but they which are thereunto called and appointed of God Heb. 5.4 2. Observ. v. 5. For obedience to the faith the Lord straightly chargeth that obedience should be giuen to the faith of his Sonne whence are these sayings Psal. 2.12 Kisse the Sonne Matth. 17.5 Heare him they then professe not the Gospel of Christ truly who make onely a shew thereof in words but denie obedience in deede 3. Observ. v. 7. Grace to you and peace this inward peace of conscience is that peace which can not be taken from vs all other things in the world are temporall but the grace and fauour of God and this inward peace ne morie ipsa abscinduntur are not cut off by death it selfe Chrysost. for this peace we ought all to labour which Christ hath left vnto vs after an other manner then the world leaueth peace Ioh. 14.27 4. Observ. v. 8. I giue thanks c. for you all This is true charitie to pray one for an other and to giue thankes vnto God for the graces bestowed vpon others as if they were conferred vpon our selues And as here the Apostle praieth for the Church so the Church praieth for the Apostle S. Peter Act. 12.5 the Pastor and people are hereby taught one to pray for an other 5. Observ. v. 12. That I might haue consolation together with you Herein the Apostles modestie appeareth who taketh not himselfe to be so perfect but that he might receiue some comfort euen by the faith of the Romanes Let no man therefore despise the gifts and graces of others for euery one may profit by an other euen as one member helpeth an other 7. Observ. v. 13. I haue beene letted hetherto Seeing the purposes of holy men as here this of S. Paul was hindred it teachet vs that we should commend and commit all our purposes and counsels to Gods prouidence and fatherly direction 8. Observ. v. 17. The iust shall liue by faith Hence Chrysostome inferreth that men should take heede of curiositie to know a reason of Gods works but they onely must beleeue As Abraham was not curious when God bad him sacrifice his sonne but he obeyed without any further reasoning or disputation But the Israelites when they vnderstood that the Cananites were as gyants because they saw no reason or likelihood to ouercome them doubted and so fell in the wildernes so he concludeth vides quantum sit incredulitatis barathrum you see what a dangerous downefall incredulitie is and what a safe defence faith is 9. Observ. v. 24. Wherefore God gaue them vp to the lusts c. The Lord sometime gaue the idolatrous Samaritans ouer to lyons 2. King 17. but he giueth ouer these idolatrous Gentiles to their owne hearts lusts and vile affections which did more tyranize ouer them then lyons and tygres for when the bodie is giuen vp to wild beasts and depriued of life nothing happeneth against the condition of our mortall nature but when the minde is ruled by lust and so the affection preuaileth against reason this is monstrous and vnnaturall Perer. disputat 20. 10. Observ. Which is to be blessed for euer We are taught by the example of the Apostle when as we speake of the maiestie of God to breake forth into his praise as the Apostle doth here and c. 9.5 1. Tim. 1.17 11. Observ. Chrysostome further obserueth that as God still remaineth blessed though his glorie were defaced by the idolaters as much as in them lay so likewise the members of Christ when they are reuiled and railed vpon are not thereby hurt nonne vides adamanters cum percutitur percutit iteruÌ like as the adamant when it is smitten it smiteth againe and leaueth a dint in the hammer that striketh it The second Chapter 1. The text with the diuers readings THerefore thou art inexcusable O man O sonne of man T. whosoeuer thou art that iudgest thy neighbour T. but this is not in the originall for wherein thou iudgest an other L.T. in that that thou iudgest an other G. or in that wherein thou iudgest an other but in the originall it is ãâã ãâã ãâã ãâã ãâã for wherein the antecedent is omitted thou condemnest thy selfe for thou that iudgest doest the same things not thou doest the same things which thou iudgest L. in the originall it is ãâã ãâã ãâã ãâã ãâã thou iudging that is which iudgest the relatiue is referred to the person not to the thing 2 But we know are sure B. that the iudgement of God is according to truth against those V. B.T.Be G. vpon those L. the preposition is ãâã ãâã ãâã ãâã ãâã in against which commit such things 3 And thinkest thou this O thou man that iudgest them which doe such things condemnest them which c. Be. but ãâã ãâã ãâã ãâã ãâã here vsed signifieth properly to iudge ãâã ãâã ãâã ãâã ãâã to condemne that thou shalt escape the iudgement of God 4 Or despisest thou the riches
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 tranâquiâ 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 theÌselues 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 peâcandi 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 sâeepe 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
to himselfe thereby to set forth God iustice but this euent followed this word that doth not then shewe the cause but the order rather and euent of the thing Perer. where is not relation to Dauid that he did it to this end but vnto God who turned this euill vnto good 2. or these words that thou maist be iustified are not to be referred to the words immediately going before but to the 3. verse I knowe mine iniquities Dauid therefore sheweth not quo sine prius fecerit malâ with what intent he did euil before sed quo fine nunc faciat bonis but with what end he now did well in confessing his sinne namely that God might receiue glorie thereby 3. Vatablus also referreth these words vnto the 2. verse where he saith wash me thoroughly from my sinnes and then these words in sense are to be annexed that thou maist be iustified c. this was not then sinis peccati sed precationis not the ende of Dauids sinne but of his prayer that God in forgiuing his sinne might appeare to be iust and true of his promises in forgiuing the sinnes of the elect Quest. 11. Of the meaning of the 5 6 7 8. verses 1. Now followeth the third obiection issuing out of the former for if Gods iustice and truth in keeping his promises doe appeare in remmitting the sinnes of the faithfull that notwithstanding their sinnes yet he is faithfull in performing his promises then it would followe that our vnrighteousnesse commendeth the iustice of God and hereupon ensue three other inconueniences 1. That God should be vnrighteous in punishing that which maketh for his glorie 2. nay he should not be said to be so much as a sinner by whom the the glorie of God is promoted v. 7. Why am I yet comdemned as a sinner 3. and it would followe that if by our sinnes the iustice of God were set forth we should still commit sinne and doe euill that good might come thereof the setting forth of Gods glorie Gorrhan 2. Whereas the Apostle saith according to the Greeke text I speake ãâã ãâã ãâã ãâã ãâã according to man Origen seemeth to approoue and followe another reading as though it should be ãâã ãâã ãâã ãâã ãâã against man for the Greeke preposition ãâã ãâã ãâã ãâã ãâã with an accusatiue case signifieth according but with a genitiue against and so he would ioyne it to the former words is God vnrighteous which inferreth or inflicteth punishment against man But there is an other word ãâã ãâã ãâã ãâã ãâã I speake which should be quite cut off in this sense beside this phrase I speake according to man is vsuall with the Apostle which he vseth vpon diuerse occasions 1. to decline envie when he is forced to speake of himselfe and his owne doings he thus speaketh according to the wisedome of men 1. Cor. 15.31 2. Cor. 11.16 2. sometime he vseth this forme of speach when he taketh somewhat from the common vse of men for a more liuely demonstration of that which he hath in hand Rom. 6.19 1. Cor. 9.8 3. sometime according to man is as much as according to the flesh and after the guise of carnall men and so the Apostle here speaketh in the person of a carnall man Beza annot 3. But whereas v. 7. the Apostle saith why am I yet condemned as a sinner the most interpreters agree to make it a part of the same obiection that God should seeme vniust in punishing sinners by whom his glorie is set forth Tolet maketh it rather an answear to the obiection that S. Paul prooueth by two arguments that God is not vnrighteous one by his office that he is iudge of the world the other by the execution of his iustice that if God were not iust I should not be punished as a sinner but the former words going immediately before if the veritie of God hath more abounded thorough my lie vnto his glorie sheweth that it is part of the obiection which also is continued still in the verse following And c. why doe we not euill c. 4. By veritie here v. 7. is not vnderstood the veritie of doctrine and by a lie erroneous and false doctrine as Origen here sheweth by diuerse particular instances of the false positions of the Philosophers how the veritie and truth of God hath thereby more manifestly appeared But by vertue rather the iustice of God and constancie in keeping his promises is vnderstood and by a lie the perfidiousnesse of men whereof the Apostle spake before v. 3. 5. Now to this obiection the Apostle maketh 4. answers 1. he reiecteth this impious calumniation as blasphemous and absurd thinking it worthie of no better answer saying God forbid 2. he addeth a reason taken from Gods office he is the iudge of the world both present and to come who doth both gouerne the world in equitie and shall as the supreame iudge giue vnto euerie man according to his workes he therefore cannot be vniust 3. to the last part of the obiection he saith first that they doe blaspheme the Apostle v. 8. in raising such a slaunder of him as though he should teach any such doctrine that men should doe euill that good may come thereof 4. then he saith their damnation is iust which words some doe vnderstand actiuely that the Apostle condemned such positions referring whose to the obiections but it is better vnderstood passiuely of their persons that for this their blasphemie they deserue to be condemned of God Pareus 6. Thus the Apostle answeareth pithily to these cauills and obiections repelling them that howsoeuer men may imagine yet God is most iust in punishing of sinners though thereby his glorie is set forth So that thus much is insinuated in the Apostles answer that it followeth not that God should therefore forbeare the punishment of the wicked because by their iniquitie his iustice and goodnesse is more set forth because it is not of their sinne that any good commeth thereof but of Gods goodnesse they per se by themselues are no causes of the setting forth of Gods glorie but per accidens by an accident God thereby taketh occasion to manifest his iustice in their condigne punishment as he did in the destruction of Pharaoh his wisedome as he did vse the malice and envie of Iosephs brethren to effect his purpose in bringing him to honour his clemencie in doing good to his Church as by Iudas treacherie Christ was deliuered vp to death for the redemption of the world But therefore none of their sinnes were excused because they had no such intent to set forth Gods glorie but God who brought light of darknesse was able by their works of darkenesse to manifest the light of his truth Pareus Like as when the Iudge condemneth a malefactor his vprightnesse appeareth in his iust condemnation and the greater the disease is the more commendable is the skill of the Physitian in healing it yet no thankes is due either to the malefactor for
prepared for you for when I was hungred ye gaue me meate he sheweth not the cause of their saluation but the condition state qualitie of those which should be saued to this purpose Faius see further before c. 1. quest 26. and controv 7. Quest. 25. How by the lawe came the knowledge of sinne 1. The Apostle here confirmeth that which he said before that none are iustified by the workes of the lawe by the contrarie vse of the lawe because thereby commeth the knowledge of sinne therefore iustice and righteousnesse is not attained thereby 2. The lawe Origen vnderstandeth of the lawe of nature Augustine onely of the morall lawe lib. de spirit liter c. 8. but indeed the lawe is vnderstood here in generall both the naturall for euen before the lawe written by the lawe of nature Abimelech knew that adulterie was sinne Genes 20. but the morall more by the which came a more full knowledge of sinne likewise by the ceremoniall and iudiciall lawe sinne was manifested but after a diuerse manner ex accidente accidentally because the one was appointed in expiationem for the expiation the other in poenam for the punishment of sinne Tolet. annot 14. 3. Now diuerse wayes doth the written lawe whereof the Apostle specially speaketh reueale sinne 1. Ambrose sheweth that before the law written there was some knowledge of sinne as he giueth instance in Ioseph who detested the sinne of adulterie to the which his mistresse enticed him but it is so said quia lex ostendit peccata non impune futura because the lawe sheweth that sinnes shall not goe vnpunished so also Theodulus 2. and by the written lawe peccata clarius fuerunt cognita sinnes were more euidently knowne and some were knowne to be sinnes that were not so taken before leviora quaque non cognoscebantur esse peccata the smaller sinnes were not knowne as concupiscence Hierome as the Apostle saith he had not knowne lust vnlesse the law had said thou shalt not lust quaedam etiam grauiora c. and some things by the lawe were knowne to be greater then before gloss ordinar 3. Oecumenius thus expoundeth because sinne was encreased by the knowledge of the lawe for he that sinneth wittingly is so much the more a grieuous offender 4. And before the lawe written sinne was knowne as beeing against reason but by the law it is discerned as beeing against the will of God and so the nature and qualitie of sinne is more fully and perfectly knowne by the lawe Perer. 5. and euen the knowledge of sinne before the lawe written did issue out of the grounds and principles of the morall lawe which were imprinted by nature in the minde Faius 4. But whereas the lawe sheweth as well what things are honest and vertuous as it discouereth sinne the Apostle onely toucheth that vse of the lawe which is to reueale sinne both because it was more pertinent to his purpose which was to shewe that there is no iustification by the lawe because thereby we haue the knowledge of sinne and for that men are more prone vnto the things forbidden in the lawe then to the duties commanded so that the lawe doth not so much teach our dutie to God and our neighbour as that we doe not performe that which is our dutie Beza 5. Now further whereas the Apostle saith by the lawe commeth the knowledge of sinne we must supply the word onely not that the lawe doth nothing else but reueale sinne for it iudgeth and condemneth sinne likewise but here the opposition is between the knowledge of sinne and the remission thereof the lawe onely giueth the one the agnition or knowledge of sinne not the remission Perer. by the lawe is cognitio peccati non consumptio the knowledge of sinne not the consumption of sinne gloss 6. But it will be obiected that in Leuiticus there are oblations prescribed for sinne and the Priest was to pray for such as had sinned and it should be forgiuen them Gorrhan answeareth that it was onely a legall remission quoad poenam non quoad culpam onely concerning the punishment of the lawe not of the fault But Lyranus answeareth better that such sacrifice for sinne was protestatio Christi passuri a protestation or profession of Christ which was to suffer so that such remission of sinnes though it were vnder the lawe yet was not by vertue and force of the lawe but by faith in Christ for the sinnes of the offerers were forgiuen at the prayers of the Priests which could not be heard if they were not of faith 7. It will here be further obiected that the politike and ciuill lawes of Princes intend more then the shewing of sinne they also doe helpe to reforme sinne and reclaime men from it therefore Gods lawe should doe more then manifest sinne Answ. 1. Humane lawes doe onely require an externall ciuill iustice but the lawe of God discouereth the corruption of the heart so that herein there is great difference betweene them Melancth 2. Humane lawes may by proposing of rewards and punishments helpe to perswade and induce men but they cannot instill or infuse obedience into the heart 3. God also intendeth more then the reuealing of sinne by his lawe for if any could keepe it they should liue thereby which while none is able to doe yet the law beside the discouering of sinne ferueth as a Schoolmaster to bring vs to Christ so that it is thorough mans owne infirmitie that the lawe giueth not life and it sheweth Gods power and wisedome that turneth the lawe vnto our good namely to bring vs vnto Christ which by our infirmitie is become vnto vs the minister of death 8. So then there are two other speciall vses and benefits of the lawe beside the reuealing of sinne the one that concerning faith it is a Schoolmaster to bring vs to Christ and touching manners and life it sheweth vs the way wherein we should walke Mars 9. There is a double knowledge of sinne by the lawe there is one which is weake and vnprofitable which neither thoroughly terrifieth the conscience nor reformeth the life such was the knowledge which the heathen had of sinne as the poets in their satyricall verses did set forth the sinnes of their times but themselues followed them there is an other effectuall knowledge of the lawe whereby the soule is humbled and this is of two sorts when such as is ioyned onely with terror of conscience without any hope such was the knowledge of sinne which Cain and Iudas had that betrayed Christ or it hath beside some liuely hope and comfort such was Dauids agnition and confession of his sinne But this comfort is no worke of the lawe it is wrought in vs by the spirit of grace Martyr Quest. 26. Of the meaning of these words The righteousnesse of God is made manifests without the lawe 1. Ambrose by the iustice of God vnderstandeth that iustice wherewith God is iust âestans promissa sua in keeping his promises Origen
by righteousnes thorough Iesus Christ v. 21. And further this is yet more euident where the Apostle saith Rom. 4.25 Christ was deliuered to death for our sinnes and is risen againe for our iustification whence it is gathered that iustification is more then remission of sinnes onely which as it was wrought by his death so the other was compassed by all other his holy actions Piscator answereth that iustification is here affirmed of the resurrection because it is an euident demonstration of our iustification which was obtained by the death of Christ. But I preferre rather Augustines interpretation lib. 10. cont Faust. c. 10. Ista resurrectio credita nos iustificat c. this resurrection of Christ beeing beleeued doth iustifie vs non quod reliqua opera merita Christi excluduntur c. not that the rest of his merits and works are excluded sed omnia consummantur c. but because all was perfected and finished in his death and resurrection here Augustine affirmeth two things both that all Christs merits and works concurre in our iustification as also that the beleeuing of Christs resurrection is as verily a cause of our iustification not a demonstration onely as his death was of the remission of our sinnes See before this place more fully expounded quest 42. and Piscators exposition refuted artic 5. So then to finish this matter if Christs death onely effected and wrought our iustification then should the rest of his workes and actions be superfluous whereas whatsoeuer he did in life or death was wrought for vs as Thomas in his commentarie vpon this place alleadgeth out of Damascen omnes passiones actiones illius humanitatis fuerunt nobis salutifera vtpote ex virtute divinitatis prouenientes all the passions and actions of his humanitie did tend vnto our saluation as proceeding from the vertue of his Diuinitie 6. Morall observations v. 7. Blessed are they whose iniquities are forgiuen Peter Martyr here noteth well that our sinnes onely doe hinder our blessednes for iustificatio est inchoata beatitudo our iustification is an happines inchoate or begun so then when our sinnes shall be fully taken away then our beatitude and blessed estate shall no longer be deferred as our happines begunne bringeth with it the remission of sinne so when it is finished all our sinnes with the remainder of them shall be cleane purged v. 13. The promise that he should be heire of the world Although the faithfull haue the promises of this life so farre as the Lord seeth it to be expedient for them yet their peculiar inheritance is the kingdome of heauen the children of God therefore must comfort themselues in the hope and expectation of their proper inheritance though in the meane time they be stripped and dispossessed of the things of this life As Abraham had the land of Canaan promised him and yet he himselfe had no inheritance in it no not the breadth of a foote Act. 7.5 so we must be reuiued with the hope of our celestiall inheritance though we possesse little in this world as Abraham was promised to be heire of the world not so much of that present as of that to come v. 18. Abraham aboue hope beleeued vnder hope This teacheth vs that we should neuer despair or cast off our hope but comfort our selues in God though we see no meanes as Abraham beleeued Gods promise concerning the multiplying of his seede though he saw no reason thereof in nature such a godly resolution was in Iob cap. 13.15 Though he slay me yet will I trust in him Then God showeth himselfe strongest when we are weakest and his glorie most appeareth when he helpeth vs beeing forsaken of all other worldly meanes v. 20. And gaue glorie vnto God As Abraham praised and glorified God for his mercie and truth so we ought to magnifie God and set forth his praise for all his mercies toward vs the Lord is not so well pleased with any spirituall sacrifice and seruice as when he returne vnto the praise of euery good blessing as the Prophet Dauid saide Psal. 116.12 What shall I render vnto the Lord for all his benefits I will take the cuppe of sauing health and call vpon the name of the Lord this is all the recompence that either God expecteth at our hands or we are able to performe to giue him thanks for all his benefits v. 23. Now it was not written for him onely c. but for vs c. Seeing then that the Scriptures are written generally for all the faithfull we haue all interest in them and therefore euerie one of Gods children should hereby receiue encouragement diligently and carefully to search the Scriptures as appertaining and belonging euen vnto him as our Sauiour saith Ioh. 5.39 Search the Scriptures for in them you thinke to haue eternall life who would not search his ground verie deepe if he thought he should finde gold there so much more should we be diligent in searching the Scriptures which shewe vs the way to eternall life which is farre beyond all the treasures of the world v. 25. Who was deliuered to death for our sinnes Seeing then that Christ died not in vaine but brought that worke to perfection for the which he died this now maketh much for the comfort of Gods children that their sinnes are verily done away in Christ and blotted out in his death this was S. Pauls comfort that Christ came into the world to same sinners of whom he was the chiefe 1. Tim. 1.15 This also teacheth vs to die vnto sinne which was the cause that Christ was giuen vp vnto death as Origen well obserueth quomodo non alienum nobis inimicum omne ducitur peccatum c. how shall not euerie sinne seeme strange and as an enemie vnto vs for the which Christ was deliuered vp vnto death The fifth chapter 1. The text with the diuers readings v. 1. Then beeing iustified by faith we haue peace not let vs haue peace S. L. toward God thorough our Lord Iesus Christ 2 By whome also we haue had accesse thorough faith into this grace wherein we stand by the which we stand Be. and reioyce vnder the hope Be. G.V. in the hope L.S. of the glorie of God of the sonnes of God L. but this is added 3 Neither that onely but also we reioyce in tribulation knowing that tribulation of afflection V.S. oppression Be. bringeth forth patience worketh G. in vs S. but this is not in the originall 4 And patieâââe proofe B.S.L.V. or experience Be. G. ãâã ãâã ãâã ãâã ãâã Gr. and proofe or experience hope 5 And hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vnto vs 6 For Christ when we were yet weake at his time B.G. that is the appointed time S. according to the time Gr. died for the vngodly not to what ende when we were yet weake died Christ for the
vngodly L. it is not put interrogatiuely but passiuely in the originall 7 Doubtlesse one will scarce die for a righteous man but yet for a good man for one which is profitable to him Be. he readeth the sense not the words it may be one dare die 8 But God setteth out his loue toward vs seeing that while not seeing if that while S. we were yet sinners Christ died for vs. 9 Beeing iustified therefore by his blood much more shall we be saued thorough him from wrath 10 For if when we were enemies we were reconciled to God God was reconciled to vs S. by the death of his Sonne much more beeing reconciled we shall be saued liue S. by his life 11 And not onely so but we also reioyce in God thorough our Lord Iesus Christ by whome we haue obtained V. Be. receiued Gr. reconciliation atonement B.G. 12 Wherefore as by one man sinne entred into the world and death by sinne and so euen so B. death went ouer all men in whome namely Adam Be. not in as much as S.V.B. all men haue sinned 13 For vnto the time of the law was sinne in the world but sinne is not imputed while there is no law 14 But death raigned from Adam vnto Moses euen ouer them that sinned after the like manner after the similitude Gr. of the transgression of Adam which was the figure of him that was to come 15 But yet not as the offence so is also the gift for if by the offence of that one many be dead much more the grace of God and the gift by grace which is of one man by one man B.G. hath abounded vnto many 16 And not as that which entred by one which sinned not as the sinne of one S.L. for the word is ãâã ãâã ãâã ãâã ãâã sinning or that sinned or as by one that sinned death entred V. for that followeth in the next verse so is the gift for the fault sinne B. not iudgement S.L.V. because of the words following to condemnation ãâã ãâã ãâã ãâã ãâã Gr. came of one offence which must be supplied out of the next clause vnto condemnation but the gift is of many offences to iustification 17 For if by one offence Be. better then by the offence of one B.G.S.V.L. for so much is expressed in the words following death raigned thorough one much more shall they which receiue the abundance of grace that abundance of grace G. and of the gift of righteousnes raigne in life thorough one that is Iesus Christ 18 Likewise then as by one offence Be. not the offence of one cater see the former vers the fault came vpon all men to condemnation so by one iustification Be. not the iustification of one B.G. cum caeter for the word ãâã ãâã ãâã ãâã ãâã is put in the first place otherwise it should be put after as in the next verse the benefit redounded vnto all men to the iustification of life 19 For as by the disobedience of one many were made sinners so by the obedience of one many shall be made righteous 20 Moreouer the Law entred thereupon by the way V. in the meane time B. that the offence should encrease B. Be. abound V. G. but where sinne increased grace abounded much more 21 That as sinne had raigned vnto death in death V. S. L. so is the word in the originall is in but he meaneth vnto death as appeareth by the other opposite part vnto eternall death so might grace also raigne by righteousnes vnto eternall life thorough Iesus Christ our Lord. 2. The Argument Methode and Parts In this chapter the Apostle pursueth the former proposition wherewith he concluded the fourth chapter that Christ died for our sinnes and now he sheweth the manifold benefits which we haue by the death of Christ with an ample proofe and demonstration of the same So then this chapter is deuided into two parts the first containing a rehersall of the benefits which we haue by Christs death to v. 6. the second a proofe and demonstration thereof to the ende of the chapter 1. In the first part there is 1. set forth the foundation of all other benefits which we obtaine by Christ namely iustification by faith v. 1. 2. then the benefits and graces either internall which are these sowre peace of conscience bold accesse to Gods presence perseuerance hope of glorie v. 2. or externall which is constancie and reioycing in tribulation which is amplyfied both by the effects patience experience hope which is described by the effect it maketh vs not ashamed v. 5. and by the efficient cause thereof the loue of God shed in our hearts by the holy Ghost v. 5. 2. Then followeth the probation hereof which consisteth of two arguments the one taken from the state and condition of such as were reconciled by Christ they were enimies this argument is handled from v. 6. to 12. the other argument standeth vpon a comparison and collation betweene Adam and Christ the losse which we had by the one and the benefit which we are made partakers of by the other from v. 12 to the ende In the first argument there is 1. the proposition that Christ died for the vngodly v. 6. â the illustration thereof à dissimili by an vnlike comparison betweene man and God the first part is expressed v. 7. that a man will not die for an vnrighteous man and an enemie which is shewed by the contrarie because hardly for a righteous man will one die vnlesse he be also a friend much lesse for an vnrighteous man and an enemie the other part of the comparison followeth 1. shewing that Christ died both for vs beeing vnrighteous v. 8. and enemies also v. 10. 2. then he inferreth two conclusions 1. the certaintie of our saluation beeing now iustified and made friends v. 9.10 2. the ioy and consolation which springeth and ariseth hereof v. 11. The second argument consisting of a comparison betweene Adam and Christ is thus handled there is the proposition concerning Adam shewing wherein he was like wherein vnlike vnto Christ to v. 18. then the reddition or second part concerning Christ v. 18. to the ende First Adam is like in three things 1. in his person he was but one and yet the author of sinne to all 2. in the obiect his sinne was communicated to all though himselfe but one 3. in the effect and issue this sinne brought forth death all this is propounded v. 12. that sinne entred by one man into all the world then it is prooued by 3. arguments 1. by the office of the lawe which is not to bring in sinne but to impute sinne v. 13. therefore though sinne were not so much imputed before the lawe as after yet was it in the world before 2. by the effects death was in the world before the lawe and it raigned also vpon infants that had not sinned actually as Adam had done and therefore sinne much more which brought forth death v. 14. 3. Adam was
a figure of Christ therefore as Christs righteousnesse is extended euen vnto those before the lawe so also was Adams sinne v. 14. Then the Apostle sheweth wherein Adam is vnlike vnto Christ namely in these three things 1. in the efficacie and power the grace of God in Christ is much more able to saue vs then Adams fall was to condemne vs v. 15. 2. in the obiect Adams one offence was sufficient to condemne but by Christ we are deliuered from many offences v. 16. 3. in the ende Adams sinne brought forth death but Christs righteousnesse doth not onely deliuer vs from sinne and death but bringeth vs vnto righteousnesse and life yea and causeth vs to raigne in life it restoareth vs to a more glorious kingdome and inheritance then we lost in Adam v. 17. The reddition or second part of this comparison sheweth wherein Christ of whom Adam was a type and figure is answearable vnto Adam namely in these three things propounded v. 12. first in the singularitie of his person one mans iustification saueth vs as one mans offence condemned vs v. 18. 2. in the obiect as Adams sinne was communicated to many so is Christs obedience v. 19. And here the Apostle by the way preuenteth an obiection that if sinne came in by Adam why entred the lawe he answeareth to the ende that sinne might the more appeare and be increased not simply but that thereby the grace of God might abound the more 3. in the ende as sinne had raigned vnto death so grace might raigne vnto eternall life 3. The questions and doubts discussed Quest. 1. What peace the Apostle meaneth ver 1. v. 1. Beeing iustified by faith we haue peace toward God 1. Oecumenius whom Harme and Anselme Lyranus Hugo followe doe reade here in the imperatiue habeamus let vs haue not habemus we haue and they vnderstand peace with men that the Iewes should no longer contend with the Gentiles about their lawe as though iustification came thereby seeing the Apostle had sufficiently prooued alreadie that we are iustified by faith But this exposition cannot stand 1. because the Apostle speaketh of such peace as we haue with God not with man 2. he speaketh in the first person we haue but S. Paul was none of these which did contend about the Lawe 2. Origen Chrysostome Theodoret vnderstand it of peace with God but in this sense let vs beeing iustified by faith take heede that we offend not God by our sinnes and so make him our enemie mihi videtur saith Chrysostome de vita conuersatione disserere the Apostle seemeth vnto me now to reason of our life and conuersation so Origen let vs haue peace vt vltra non adversetur caro spiritus that our flesh no longer rebell against the spirit But the Apostle here exhorteth not sed gratulatur eorum faelicitati he doth rather set forth with ioy the happines of those which are iustified Erasmus and it is not an exhortation but a continuation rather of the former doctrine of iustification Tolet annot 1. and here he sheweth the benefits of our iustification whereof the first is peace of conscience Pareus and this is further euident by the words following By whom we haue accesse which words beeing not vttered by way of exhortation but of declaration shewe that the former words should so likewise be taken Erasmus 3. Ambrose reading in the Indicatiue habemus we haue expoundeth this peace of the tranquilitie and peace of conscience which we haue with God beeing once iustified by faith in Christ thus the Apostle himselfe expoundeth this peace v. 10. When we were enemies we were reconciled to God by the death of his Sonne for they are our sinnes which make a separation betweene God and vs this sense followe Tolet annot 1. and in his commentarie Pareus Gryneus Faius with others 4. This then is resolued vpon that the Apostle speaketh here not of externall but internall peace there is pax temporis and pax pecteris a temporall and a pectorall or inward peace the other Christ giueth but through the malice of Sathan and the corruption of mans heart it may be interrupted and therefore Christ saith Matth. 10.34 That he came not to send peace but the sword but the other which is the inward peace of conscience Satan himselfe can not depriue vs of no man can take it from vs. But whereas there is a threefold combate within vs the fight betweene reason and affection betweene the flesh and the spirit and a wrestling with the terrors of Gods iudgements in the two first we cannot haue peace here but in part for still in the seruants of God there remaineth a combat betweene reason and affection the flesh and the spirit as S. Paul sheweth that it was so with him Rom. 7.23 he sawe another lawe in his members rebelling against the lawe of his minde and therefore we are not to hope to haue such peace vt non vltra caro adversetur spiritui that the flesh should no more rebell against the spirit as Origen thinketh but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne from this terror we are deliuered by Christ Beza yet so as sometimes there may arise some feare doubts and perplexitie in the minde of the faithfull as it is written of Hilarion that beeing 70. yeare old and now neere vnto death he was somewhat perplexed and troubled in minde yet faith in the end ouercommeth all these dangers that we fall not vpon the rockes to make shipwracke of our faith and a good conscience 5. And we must here distinguish betweene pax conscientiae stupor conscienciae the peace of conscience and a carnall stupiditie for the one neuer felt the terror of Gods iudgments and therefore can haue no true peace the other hath felt them and is nowe by faith deliuered from them Calvin 6. Now whereas it is added We haue peace with God or toward God these things are here to be obserued 1. all the causes are here expressed of our iustification the materiall which is remission of our sinnes included in iustification the formall by faith the finall to haue peace with God the efficient through our Lord Iesus Christ Gorrhan 2. and in that he saith toward God Origen noteth that this is added to shewe that they haue neither peace in themselues because of the continuall combate betweene the flesh and the spirit not yet with Sathan and the world which continually tempt vs but with God we haue peace who is reconciled vnto vs in Christ and he saith toward God or with God to signifie that reconciliation is not onely made with God but that it is pleasing and acceptable vnto him that such a reconciliation is made Tolet. and further hereby is signified that this is a perpetuall peace because it is toward God with whom there is no change nor mutabilitie Faius Thorough Iesus Christ 1. Chrysostome seemeth thus to vnderstand
first Adam sinned beeing in and a part of the world and in him all mankind sinned beeing then in his ioynes 21. Quest. And death by sinne what kind of death the Apostle speaketh of 1. Ambrose here vnderstandeth onely the death of the bodie when the soule is separated from the bodie There is an other death saith he which is called the second death in hell quam non peccato Adae patimur sed eius occasione proprijs peccatis acquiritur which we suffer not by reason of Adams sinne but by occasion thereof it is procured by our sinnes so Ambrose is herein deceiued for Adam was threatned to die the same day he should eate of the forbidden fruit Gen. 2.17 but he died not then the bodily death Augustine who seemeth to be of the same minde with Ambrose that the death of the bodie onely was threatened not the second death quod eam Deus occultam esse volait propter dispositionem novi Testamenti c. which God would haue kept secret because of the newe Testament wherein it should be manifestly declared Augustine I say thus answereth this reason that although Adam and Eue did not that day die the corporall death yet because from that time forward mutata in deterius vitiata natura their nature decayed and was corrupted and the necessitie of death was brought in they then beganne to die c. and Ambrose to the same purpose saith that there was after that no day not houre wherein they were not merit obnoxij subiect to death But the words of the text moriendo morieris in dying thou shalt die doe seeme to imply an actuall death which then they should die not a potentiall onely Pererius is of the same opinion numer 38. that S. Paul here speaketh of the death of the bodie because after our Parents had eaten of the forbidden fruit the Lord said to Adam Dust thou art and to dust thou shalt returne But this is no good argument they were subiect to the death of the bodie Ergo to no other death 2. Some were of opinion that the spirituall death is here onely meant because they did not the same day die the death of the bodie but liued 900. yeares after so Philo lib de âlegor leg Mosaic and Eucherius lib. 1. in Genes Gregor epistol 31. ad Eulog the Pelagians to whom consenteth impious Socinus were also of the same opinion that the spirituall death onely must be here vnderstood but vpon an other reason because they thought the death of the bodie to be naturall But neither of thââ reasons conclude not the first for the same day they became mortall though actually they died not nor the second for Adam being created according to Gods image was made immortall he was not then mortall by nature 3. Pererius hath here an other conceit by himselfe that the death of the soule was also a companion of originall sinne if it be taken onely for the separation of the soule from God and the privation of eternall life but not as it signifieth beside the euerlasting torments of hell numer 39. But 1. this assertion includeth a contradiction for if the death of the soule depriue sinners of eternall life it consequently casteth them downe to hell 2. seeing Christ the second Adam deliuered vs from that thraldome whereunto we were brought by the sinne of the first Adam and he hath redeemed vs from the torments of hell it followeth that by Adams transgression we were made guiltie of hell 4. Wherefore the founder opinion is that sinne brought into the world the death both of bodie and soule as Haymo well interpreteth mors animae corporis in omnes homines pertransijt the death both of the bodie and soule went ouer all men c. Origen giueth this reason these two kinds of death are here signified quia corporalem mortem vmbram illiaâ dixeris c. because you may call the corporall death a shadow of the other namely the the death of the soule that wheresoeuer that invadeth the other doth necessarily followe c. he thinketh the death of the soule to be here specially meant as in that place of Ezechiel The soule that sinneth shall die but so as the corporall death must necessarily followe Theophylacts reason concludeth as much who saith by the sinne of one sinne and death invaded the world abcessisseque hominis vnius id est Christi virtute and both are remooued and taken away by the vertue and strength of one that is Christ c. Thus then the argument is framed what is recouered in Christ was lost in Adam but Christ restoareth vs both to the eternall life of the soule and the life of the bodie in the resurrection therefore by Adams transgression we died both in bodie and soule Pareus Pet. Martyr addeth further that as there is a double life of the soule whereby we seeke such things at are heauenly and spirituall and of the bodie which seeketh those things that concerne the preseruation of the bodie so vtramque hanc vitam mors inflicta propter peccatum sustulit so both these liues death inflicted by sinne hath taken away Faius giueth this reason in Adam we are the children of wrath now the wrath of God invadeth not the bodie onely but the soule also By death then here we must vnderstand first the spirituall and eternall death of the soule which is to be cast out of Gods presence into hell whereunto all are subiect without the mercie of God in Christ secondly the death of the bodie which is the separation of the soule from the bodie thirdly all the forerunners and consequents of both these deaths as sickenesse weakenes corruption in the bodie griefe horror despaire and such like in the soule Pareus Quest. 22. Whether the death of the bodie be naturall or inflicted by reason of sinne 1. Seneca hath this saying mors hominis non poena est sed natura death is the nature of man not a punishment and of the same opinion seemeth Iosephus to be who writeth lib. 1. antiquit that Adam if he had not sinned futurum fuisse longissima vita tardissimaque senectute should haue had a long life and a slow old age c. he thinketh then that he should haue died though it had beene long first The Pelagians also were in the same error that Adam was by reason of his nature subiect to death not because of sinne as Agustine reporteth their opinion lib. 1. de peccat merit c. 9. and wicked Socinus agreeth with them that death is naturally incident to men as to briut beasts and that Adams posteritie is subiect to death propter propagationem generis non imputationem peccati because of the propagation of their kind and nature not for the imputation of sinne 2. But this opinion is diuersly confuted by the Scriptures 1. Man was at the first created according to Gods image then as God is immortal so man if he had not sinned should also haue
it followeth v. 14. and againe it is too great bouldnesse to insert the word dead for thus we may make any sense of the Scripture 3. Wherefore the Apostles meaning is that from Adam vntill the lawe was giuen for of the time after the lawe there could be no question there was sinne in the world for though they had not the written lawe yet they had the lawe of nature in transgressing the which they sinned Lyran. Beza Mart. Quest. 27. What sinne the Apostle meaneth which was in the world vnto the time of the lawe 1. Some doe vnderstand it onely of actuall sinne which was in the world in that the lawe of nature was transgressed though yet there were no written lawe giuen Tolet but it is euident in that the Apostle maketh direct mention of infants v. 14. which sinned not as Adam did that is actually that he meaneth originall sinne also 2. Pererius onely referreth it to originall sinne which though it were knowne vnto the Patriarkes yet it was not by the lawe of nature acknowledged for sinne so also Anselme Tolet replyeth that it cannot be so taken for neither vnder the law is originall sinne imputed vnto punishment But this reason is not sufficient for both before and after the lawe death raigned ouer all as brought in by originall sinne 3. But it is more agreeable to the Apostles minde to vnderstand sinne here generally both originall and actuall yet with speciall relation to originall sinne because the Apostles intendment is to shewe that all are sinners in Adam and so subiect vnto death and this appeareth to be the Apostles meaning v. 14. where he speaketh of the raigning of death ouer all as well those which committed actuall sinne as those which did not Thus Haymo interpreteth sinne was in the world originale actuale both originall and actuall Augustine likewise and Theodoret in the exposition of this place comprehend both so also Beza Pareus Quest. 28. How sinne is said to be imputed where there is no lawe ver 13. 1. Chrysostome here reporteth the opinion of some that make this a part of the obiection but he refuseth it and Tolet addeth this reason further because men doe not vse to obiect but that hath some shewe of probabilitie now none could doubt whether there were sinne in the world before the lawe for that was euident and apparant to all these words then the Apostle vttereth in his owne person 2. Oecumenius thinketh that the Apostle speaketh of the imputation of such sinnes as were against the ceremoniall lawe of Moses as touching circumcision sanctifying of the Sabboth and such like for other sinnes before the lawe of Moses were both knowne and imputed as is euident in the examples of Cain Lamech the Sodomites which were punished for their sinnes But the Apostle directly speaketh of such sinnes as were in the world before the lawe now the breach of ceremonies commanded by the lawe was counted no transgression before the lawe 3. Some by the imputation of sinne vnderstand the account made of sinne and take imputation for reputation as the Syrian interpreter and Beza in his last edition non putatur esse peccatum it is not thought to be sinne which is referred vnto the iudgement and opinion of men before the lawe came they had no perfect knowledge of sinne obscurum tum erat naturae lumen the light of nature was so obscure that men did not see their sinnes Mart. so also Osâander non reputabatur it was not reputed sinne also Melancthon vbi non est lex non agnoscitur non accusatur c. where no lawe is sinne is not acknowledged accused to the same purpose M. Calvin though euen before the lawe their consciences accused them and there were diuerse examples of Gods iudgements vt plurimum tamen ad sua scelera connivebant yet for the most part they did winke at their sinnes c. Thus before them Augustine vnderstandeth it of the knowledge of sinne because per legem cognitio peccati by the lawe commeth the knowledge of sinne lib. 1. de peccat merit c. 10. and Oecumenius also to the same purpose taketh it comparatiuely magnitudo peccati non erat ita cognita c. the greatnesse of sinne was not knowne so before the lawe as afterward by the law and Haymo so expoundeth peccatum non agnoscebatur tam graue malum esse sinne was not knowne to be so great euill to the same purpose Lyranus Hug. Card. But these expositions seeme not to be agreeable to the scope of the Apostle for to what purpose should the Apostle vse this qualification sinne was in the world though it were not imputed and taken to be sinne before the law came for the Apostle doth not here intend to shew the effects or propertie of the law but his purpose is to prooue that men before the law came were punished with death euen because of their originall sinne 4. Origen taketh the imputation of sinne for the reputation but he followeth his former sense vnderstanding the law of nature that in children while yet they haue no vse of reason and so no knowledge of the law of nature that which they doe is not counted sinne But the Apostle euidently sheweth in the next verse speaking of Moses that he meaneth here the written law of Moses Origen fortifieth his opinion that the Apostle here meaneth the law of nature because if it be vnderstood of any other law diabolus angeli eius videdutur absolvi the Deuill and his angels may seeme to be absolved because they had no other law then the law of nature Contra. The Apostle speaketh not of the sinne of Angels but of men propagated from Adam whome he prooueth all to be sinners in Adam because they die in Adam but in the spirits there is neither propagation nor mortalitie 5. Ambrose referreth this imputation of sinne vnto the opinion which men had of God whom they thought not to regard nor punish the sinnes of men But the contrarie is euident in Pharaoh and Abimelech who knewe that they were punished for keeping Sarah Abrahams wife 6. Anselme and Pererius doe vnderstand this to be spoken onely of originall sinne that it was not acknowledged to be sinne before Moses lawe came by the light of nature though to the Patriarkes and holy men it were knowne But the contrarie is prooued by the Apostle that originall sinne was imputed to men euen before the law was giuen because death raigned ouer all euen ouer children so farre is he from saying that originall sinne was not imputed for where death was inflicted for sinne there sinne was imputed 7. This word of imputing of sinne is taken two wayes it signifieth either to haue the fault imputed or the punishment but here the latter rather to impute sinne is adiudicare ãâã reum to adiudge the guiltie person worthie of punishment in this sense is the word taken 2. Tim. 4.16 All haue forsaken me I pray God it be
not imputed vnto them that is that God doe not punish them for it so to Philemon 18. if he haue hurt thee any thing at all impute it vnto me that is let me satisfie for it Faius Tolet in this sense the Apostle saith Rom. 4.8 Blessed is he to whom the Lord imputeth not his sinne his sinne shall not be laid to his charge in iudgement And so the Apostle saith here where no lawe is sinne is not imputted that is there is no punishment inflicted for sinne but by the prescript of a lawe seeing then that the punishment of death was inflicted vpon those which liued before the lawe it could not be for sinnes which they actually coÌmitted which had no law to punish them therefore it was originall sinne which was punished by death and least it might be said that though there were no written lawe whereby sinne was imputed yet there was a naturall law which men transgressed and therefore were punished the Apostle sheweth in the next raise that euen death raigned ouer them which had committed no actuall sinne as Adam had done and therefore death was inflicted as a punishment not onely of actuall but originall sinne Beza 29. Quest. How death is said to haue raigned from Adam to Moses 1. Origen distinguisheth betweene the word pertransijt entred or passed which the Apostle vsed before v. 12. and regnavit raigned death entred ouer all both the iust and vniust but it raigned onely in those qui se peccato tota mento subiecerunt which did giue themselues wholly vnto sinne But the Apostle speaketh generally of all not onely of some that death raigned vpon by the generallitie of death he prooueth the generallitie of some and by this word regno he sheweth potentiam mortis the power of death thaâ none could resist it Martyr instar tyranni saeuijt it raged like a Tyrant Pareus 2. By death some vnderstand mons anima the death of the soule that is sinne which raigned from Adam vnto Moses Haymo Hug. but it is euident that the Apostle in this discourse distinguisheth death from sinne and prooueth by the effect the vniuersalitie of death brought in by sinne the generalitie of sinne also Origen seemeth to vnderstand mortem gehennae the death of hell vnto which all descended and therefore Christ went to hell to deliuer them this sense followeth also the ordinarie glosse and Gorrhan But in this sense it appeareth not why the Apostle should say vnto Moses for they hold that all the iust men euen vnder the law also went to hell But in truth the death of hell raigned not ouer the righteous either before the law or after from the which they were deliuered by Christ therefore the death of the bodie is here vnderstood which entred vpon all euen ouer infants which sinned not as Adam did 3. Vnto Moses 1. Origen by Moses vnderstandeth the Law and by the law the whole time of the law vsque ad adventum Christi vnto the comming of Christ who destroied the kingdome of sinne so also Haymo but in that the Apostle setteth Moses against Adam it is euident that he vnderstandeth the time when the law was giuen and what law he speaketh of is further shewed v. 20. The Law entred that offence should abound the dominion then of sinne and death there ended not 2. Some thinke this limitation is set because men were more afraid of death before Christs comming then after because they had not such hope of the resurrection Gorrhan but it is an hard and forced exposition to interpret vnto Moses vnto the comming of Christ as is shewed before 3. Some thinke it is said vnto Moses because then a remedie was giuen by the law in restraining of sinne and then first in Iudas capit destrui regnum mortis the kingdome of sinne beganne to be destroied and now euery where gloss ordinar but the law gaue no remedie against sinne for sinne then abounded much more v. 20. and the Apostle said before c. 4.15 That where no law is there is no transgression there is no such knowledge of sinne 4. Therefore vnto Moses noteth the time of the giuing of the law vsque ad legem per Mosen promulgatam vnto the law published by Moses gloss ordin not that death raigned not after Moses also but this is added to shew that death was in the world euen before the law Lyran. and so consequently sinne for of those greatest doubt might be made which liued before the law whether death entred vpon them as a punishment of their sinne 30. Quest. Of the meaning of these words which sinne not after the similitude of the transgression of Adam This verse hath diuers readings 1. some doe referre the last words after the similitude of the transgression of Adam vnto the first part of the sentence death raigned 2. some doe ioyne it with the next words before which sinned and of either of these there are seuerall opinions 1. They which distinguish the sentence and ioyne the first and last words together some as Chrysostome giue this sense that as death raigned vpon Adam so likewise it raigned ouer his posteritie but others doe make this the cause of death and mortalitie because they are borne like vnto Adam that is destitute of originall iustice Lyranus Tolet. annot 19. Tolet further would confirme this interpretation by diuers reasons 1. the preposition is ãâã which with a dative case sheweth the cause whereas an other word ãâã ãâã ãâã ãâã ãâã is vsed to signifie in as Philip. 2.7 He was found in shape as a man and Rom. 8.3 In the similitats of sinneful flesh 2. the word ãâã ãâã ãâã ãâã ãâã similitude sheweth the similitude and likenes of nature 3. and this is most agreeable to the Apostles purpose to shew the cause why death raigned ouer all because they are borne sinners like vnto Adam Contra. 1. The Greeke word ãâã ãâã ãâã ãâã ãâã is sometime taken for ãâã ãâã ãâã ãâã ãâã in as before in the 12. vers ãâã ãâã ãâã ãâã ãâã in whome and Tolet himselfe in that place sheweth that it is so vsed in other places of Scripture annot 15. 2. The word of similitude is better referred to the qualitie of Adams sinne then to the conformitie in nature 3. Neither needed the Apostle here shew the cause why death raigned ouer all but he bringeth in this as a proofe of that which he saide vers 12. that all sinned in Adam because all are subiect to death euen they which commit not actuall sinnes as infants it was therefore impertinent to repeat that which he intendeth to prooue 4. Now further this distinction of the verse is ouerthrowne by these two reasons 1. if the Apostle had saide ouer those which ãâ¦ã and should haue put to no other addition he had contraried himselfe hauing set it downe vers 12. that in Adam all sinned and death therefore went ouer all how theâ could he say that death raigned ouer those that sinned not
to either of them but of that which by them redounded to many and this similitude and correspondencie is ex contrarijs by the contrarie as Origen well obserueth and that in these three respects what they are in themselues considered what to their posteritie and wherein 1. They were both authors and beginners Adam was the beginning of mankind quoad esse naturae in respect of the naturall generation Christ is the beginning quoad esse gratiae in respect of the spirituall regeneration by grace Lyran. 2. as Adams sinne did not hurt himselfe onely but his posteritie so the grace of Christ is communicated to all his spirituall generation 3. as death and sinne came in by Adam so life and righteousnes by Iesus Christ as the Apostle followeth this comparison in the rest of this chapter and ââ large 1. Cor. 2.15 Here follow certaine questions touching this comparison made by the Apostle betweene Adam and Christ. 31. Quest. Of the names and tearmes which the Apostle vseth in this comparison 1. In the transgression and fall of Adam the Apostle vseth diuers words and tearmes which either expresse the cause of Adams fall the ruine and fall it selfe and the fruits for iâ these three are Adam and Christ compared together 1. the cause is set forth in generall tearmes as it is called ãâã ãâã ãâã ãâã ãâã sinne v. 12. or ãâã ãâã ãâã ãâã ãâã transgression v. 14. or more speciall as it is called ãâã ãâã ãâã ãâã ãâã disobedience v. 19. 2. the fall of man is called ãâã ãâã ãâã ãâã ãâã Lapsus the fall or ruine of man v. 15. 3. the effect are either the guiltines of sinne called ãâã ãâã ãâã ãâã ãâã v. 16 or the punishment which is either ãâã ãâã ãâã ãâã ãâã death v. 12. or ãâã ãâã ãâã ãâã ãâã condemnation euerlasting death v. 16. 2. In the iustification purchased by Christ are likewise expressed the causes the worke it selfe and the effects which follow 1. the causes the efficient ãâã ãâã ãâã ãâã ãâã the grace of God v. 15. called also ãâã ãâã ãâã ãâã ãâã the abundance or redounding of grace v. 17. the formall cause is ãâã ãâã ãâã ãâã ãâã the obedience of Christ v. 19. 2. the worke of our iustification is called ãâã ãâã ãâã ãâã ãâã the gift v. 15. ãâã ãâã ãâã ãâã ãâã the gift by grace v. 15. and the gift of righteousnes v. 17. 3. then the fruit and effect thereof is ãâã ãâã ãâã ãâã ãâã the iustification of life or vnto life v. 18. 3. But yet if we will more exactly distinguish these words this difference may be made betweene them these three words which the Apostle vseth ãâã ãâã ãâã ãâã ãâã v. 15 16. the first signifying grace the other two beeing translated the gift doe thus differ the first sheweth the grace and fauour from the which the benefit proceedeth the second is the coââlation of the benefit the third betokeneth the benefit it self which is conferred as if a Prince should giue a great treasure to redeeme one out of captiuitie this fauour of the Prince is ãâã ãâã ãâã ãâã ãâã the grace the free giuing of it is ãâã ãâã ãâã ãâã ãâã the donation the others enioying of it and receiuing of this libertie is ãâã ãâã ãâã ãâã ãâã the benefit or gift Beza 4. So these other 3. words ãâã ãâã ãâã ãâã ãâã iustifying iustification iustice doe thus differ the first signifieth the merit of Christs iustice whereby we are iustified the second the action it selfe of iustification whereby Christs iustice is communicated to vs the third the iustice it selfe which is imputed and communicated vnto vs Tolet. annotat 24. Quest. 33. Of the comparison betweene Adam and Christ in generall 1. Origen well obserueth that this comparison is per genus similis per speciem contraria it is alike in the generall resemblance but contrarie in the particular in two things there is a generall agreement and resemblance 1. that there is one that giueth beginning and is the author vnto the rest 2. in plures aliquid diffundtur on both sides as the beginning is from one so there is somewhat conueyed vnto many 2. The specificall difference consisteth in the contrarietie and disparitie and the excellencie the disparitie is that one was the author of sinne vnto condemnation the other of righteousnesse vnto life the excellencie is in that the gift is not so as the offence but much more powerfull and abundant of both these the disparitie and excellencie more followeth to be added in the two next questions So then here are three things to be considered in this comparison as Photius obserueth cited by Oecumenius similitudo contrarietas excellentia the similitude or likenes the contratietie and disparitie and the excellencie 3. Now whereas the Apostle from this verse vnto the 19. v. seemeth to vse diuerse iterations of the same thing we shall finde by a dilligent viewe and examination of the Apostles sentences that he doth not repeate the same things as Pellicane thinketh eadem repetit propter infirmas conscientias c. he repeateth the same things because of weake consciences which often thinke that sinne is more powerfull then grace c. But Oecumenius saith better nequaquam iterum atque iterum eadem repetit Apostolus c. the Apostle doth not againe and againe repeat the same things as one would thinke but diligentissime copulat he doth most dilligently couple and ioyne the principall heads together Quest. 34. Of the disparitie and vnlikenesse betweene Adam and Christ in this comparison The difference and disparitie betweene them is in these sixe seuerall points 1. In the persons compared Adam is considered as a meere man v. 12. but Christ was both God and man he is called Iesus Christ our Lord v. 21. 2. They differ in that which is conferred Adam propagateth to his posteritie sinne and death v. 12. Christ communicateth to his righteousnesse and life v. 15.16 3. The meanes are farre different Adams disobedience brought in sinne Christs obedience procureth life v. 18.19 4. The persons vpon whom these things are conferred differ for from Adam death and sinne are deriued vpon all in generall v. 12.18 but righteousnesse is communicated onely to those which receiue the abundance of grace by faith v. 17. 5. The manner how these things are conueyed are diuerse Adams sinne is transmitted by naturall propagation but life and righteousnesse by Christ are communicated by grace v. 15. the gift is by grace 6. The sequele and endes are contrary the offence is vnto condemnation v. 16. but iustification by Christ is vnto life eternall v. 18. Quest. 35. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam 1. The first excellencie is generally in the power and efficacie of the worker for it was necessarie that he that should ouercom sinne and death should be superiour to both for if he had beene of equall power he could not haue dissolued
reference to the time before spoken of from Adam vnto Moses and therefore he saith many not all as he on the other side specially meaneth the times of the Gospell when likewise many and not all beleeued in Christ annot 22. so also Faius But then this comparison should be imperfect for as Adams sinne hath infected all his posteritie since the beginning of the world to the ende thereof so Christ is the Sauiour of the world both from Adam to Moses and since 4. Augustine taketh the Apostle to meane all but yet he saith many to shewe the multitude of those that are saued in Christ for there are aliqua omnia quae non sunt multa some things all that are not many as the fowre Gospels are all but not many and there be aliqua multa some things many that are not all as many beleeuers in Christ not all for all haue not faith 2. Thess. 3. c. It is true that the Apostle by many vnderstandeth all as he said in the former verse and sometime the scripture calleth them many which are all as in one place the Lord saith to Abraham I haue made thee a father of many nations Gen. 17. in an other in thy seede all the nations of the earth shall be blessed but yet the reason is not giuen why the Apostle saith many not all 5. Some thinke he so saith many because Christ is excluded that came of Adam Piscator But Christ though he descended of Adam yet not by ordinarie generation therefore in this generall speach he needed not to be excepted as he was not included when the Apostle saith in whom that is in Adam all haue sinned 6. The reason then is this multos apponit vni he opposeth many to one that Adam beeing one infected many beside himselfe with his sinne as Adams sinne rested not in his person but entred vpon many so Christs obedience and righteousnesse staied not in his person but was likewise communicated to many Beza Pareus Quest. 40. How many are said to be sinners in Adam 1. Chrysostome by sinners vnderstandeth morti obnoxiot those that are subiect to death by reason of Adams sinne and he addeth this reason ex illius inobedientia alium fieri peccatorem quam poterit habere consequentiam by his disobedience others to become sinners it hath no coherence or consequence Contra. 1. True it is that sometime the word peccatores sinners is taken in that sense for men subiect to death and punishment as Bathsheba saith to Dauid 1. King 1.21 else when my Lord the King shall sleepe with his fathers I and my sonne Salomon shall be sinners c. that is put to death as offenders But yet in this place the word is not so taken for as to be made iust in Christ signifieth not to haue the reward of iustice but to be iustified indeed so to be made sinners sheweth not the punishment but the guiltines of sinne deseruing punishment as then in the former verse the effects were compared together condemnation in Adam and iustification vnto life in Christ so here the causes are shewed sinne on the one side causing death and righteousnesse on the other which bringeth to life 2. though Chrysostome faile in the interpretation of this place yet he denieth not but that in Adams all sinned and in many places he testifieth euidently of originall sinne as he calleth to radicale peccatum the rooted sinne hom 40. in 1. epist. ad Corinth And therefore the Pelagians did him wrong to make him an author of their opinion who denied originall sinne from which imputation of the Pelagians Augustine cleareth Chrysostome writing against their heresie and this point is cleared in this place for if all are subiect to death in Adam which Chrysostome here confesseth then all haue sinned in Adam for death could not enter vpon all without sinne 2. As Chrysostome vnderstandeth here onely temporall death whereunto all are subiect in Adam so some by condemnation mentioned v. 17. doe likewise insinuate the sentence onely of mortalitie Tolet. Origen vnderstandeth the expulsion of Adam out of Paradise but by the contrarie seeing the Apostle by iustification vnto life vnderstandeth the raigning in life eternall by death and condemnation is signified animae corporis damnatio the damnation of bodie and soule so expoundeth gloss interlin Gorrhan with others 3. Origen by sinners vnderstandeth consuetudinem studium peccandi the custome and studie of sinning as though the Apostle had meant onely actuall sinne but that proceedeth not from Adams disobedience properly as originall sinne doth 4. Neither yet doth the Apostle onely meane originall sinne which is by Adams disobedience in ipsius posteros propagatum propagated vnto his posteritie Faius for it is more to be a sinner then to sinne in Adam which the Apostle said before v. 12. 5. Wherefore the Apostle by sinners vnderstandeth both such as sinne originally in Adam peccatum contrabendâ by the contagion or contraction of sinne and peccatum inteâandâ which sinne actually by imitation Gorrh. so that we are not onely naturally euill by sinful propagation as the Apostle said before v. 12. in whom all haue sinned and so are by nature guiltie of death and condemnation v. 18. but beside as an effect of our naturall corruption there is a generall pravitie of nature and an habite of euill engendred in vs whereby we can doe no other then sinne so Adams disobedience hath made vs not onely naturaliter pravos naturally euill sed habitualiter peccatores habitually sinners Pareus Quest. 41. How the lawe is said to haue entred thereupon ver 20. 1. The occasion of these words is not so much to shewe that sinne raigned in the world euen after the lawe as it was in the world before the lawe from Adam to Moses v. 14. but the Apostle hauing shewed at large how we are deliuered from sinne and death brought in by Adam onely by Christ he preuenteth the obiection of the Iewes for it might haue beene replyed wherefore then serued the lawe if there were no remedie against sinne thereby the Apostle then answeareth that the lawe was so farre from sauing men from their sinnes that they were thereby the more encreased thus Chrysostome and Pet. Martyr with others 2. But this is not to be vnderstood of the lawe of nature as Origen who to decline the imputation of the lawe laid vpon it by wicked Marcion that it was giuen to an euill ende to encrease sinne will haue the Apostle to speake of the lawe of nature for the Apostle making mention of the lawe before v. 13. vnderstandeth the written lawe as he expoundeth v. 14. where he expressely speaketh of Moses neither was the lawe of nature giuen to that ende to encrease sinne no more then the morall lawe was but sinne entred occasionaliter by occasion onely of the lawe as shall be shewed in the next question 3. The lawe ãâã ãâã ãâã ãâã ãâã entred thereupon 1. the Latine interpreter readeth subintravit
but euen swallowe vp Calvin and in respect of our selues who the more we feele the burthen and ouerflowing of our sinne the more we haue occasion to extoll and magnifie the grace of God Osiander So here are two ends of the lawe expressed the neââââ ende is the manifestation and encrease of sinne the remote ende is the more abounding of grace but here is the difference the first ende is vniuersall for in all men both beleeuers and vnbeleeuers the law worketh the encrease insight and knowledge of sinne but the other ende is particular and peculiar ãâã to the faithfull that by the abounding of sinne grace may more abound toward them which is not properly caused by the encrease of sinne but thorough the mercie of God Pareus Quest. 44. Of the raigne of sinne vnto death and of grace vnto life 1. Before the Apostle had ascribed the kingdome vnto death v. 14. Death raigned from Adam c. but here vnto sinne because death indeede raigneth by sinne as the Apostle saith The sting of death is sinne 1. Cor. 15.56 death could haue no power ouer vs but thorough sinne Martyr 2. But to speake more distinctly where the Apostle giueth the kingdome vnto death he speaketh of the times before the law when as death did apparantly raigne in the world but sinne was not so apparant till the lawe came but sinne is said to haue raigned after the lawe was giuen because sinne then more abounded So that three estates of the world are here described the first from Adam to Moses when sinne was in the world but death raigned the third is from the comming of Christ who raigned by righteousnesse vnto life destroying both the kingdome of sinne and death Tolet. 3. By death Chrysostome seemeth to vnderstand the death of the bodie mors ex haec presenti vita eijcit death doth cast vs out of this life c. but eternall death is here also comprehended potestatem habuit deijciendi c. it had power to cast vs downe to eternall death Lyran. as may appeare by the other opposite part of eternall life Piscator 4. But whereas in the first clause mention is made onely of the raigning of sinne vnto death but in the other there are three mentioned grace righteousnesse and life Origen thinketh that the deuill must be vnderstood to be set against the grace of Christ ab inuentis rebus author inventi nominatur the author of the invention is named in the things invented c. for sinne came in by the deuill some thinke that the wrath of God must be supplied which raigned by sinne Piscator but I thinke rather with Calvin that beside the necessarie parts of the comparison the Apostle maketh mention of grace vt fortius in figuret memoria c. that it might better sticke in our memorie that all is of grace 5. The Apostle speaketh of the time past sinne had raigned because that although sinne doe still raigne in the children of disobedience yet in the faithfull it raigneth no more Par. 6. By righteousnesse some vnderstand iustitiam operum the righteousnesse of ãâã gloss interlin so also Bellarmine lib. 2. de iustificat c. 6. but the iustice of Christ is rather vnderstood as the Greeke interpreters well expound and as is euident by the clause in the ende By our Lord Iesus Christ who is notwithstanding both our iustification and sanctification 7. The ordinarie glosse here well obserueth that in the kingdome of sinne mention is not made of Adam from whom sinne came because the Apostle speaketh not onely of originall but of actuall sinnes both which are remitted in Christ. 8. Thorough Iesus Christ our Lord Iesus per gratiam Dominus per iustitiam nostre per gloriam Iesus by grace Lord by his iustice and ours because he bringeth vs to glorie Gorrhan 4. Places of Doctrine Doct. 1. Of the difference betweene Christian and worldly hope v. 5. Hope maketh not ashamed This is the propertie of the hope of Christians that is neuer confoundeth them or maketh ashamed because it is founded vpon Gods promises who both is immutable and changeth not and is also omnipotent able to performe whatsoeuer he promiseth But so it is not in humane or worldly hope for that often putteth man to rebuke because he is deceiued in his hope and faileth in the thing hoped for and the reason is for that he reposeth his confidence in man who is either deceitfull and hopeth not his promise or is not of power to performe it therefore the Prophet saith Cursed be the man that trusteth in man and maketh flesh his arme Ierem. 17.5 Doct. 2. Of the properties and effects of faith v. 2. Beeing iustified by faith 1. Vnto faith is ascribed iustification as in these words and remission of sinnes in purifying the heart Act. 15.9 2. faith is the foundation of thing hoped for Heb. 11.1 3. it is the cause of the producing and bringing forth of good fruit Iam. 2.8 Shewe me thy faith out of thy workes c. 4. it ouercommeth the tentations of Sathan for by the sheild of faith we quench all his fierie darts Ephes. 6.18 5. by faith we attaine vnto the vnderstanding of the word of God which otherwise is vnprofitable Isay. 7.9 Vnlesse yee beleeue ye shall not vnderstand as some translations doe reade and the Apostle saith that the word did not profit the Israelites because it was not mixed with faith Heb. 4.2 6. faith obtaineth our requests in prayer Iam. 2.16 the prayer of faith saueth the sicke 7. it worketh the saluation of the soule Luk. 7.50 Thy faith hath saued thee Doct. 3. Of the raigne and dominion of death v. 14. Death raigned from Adam to Moses Before sinne entred into the world death had no dominion but now it hath gotten a tyrannicall and generall dominion ouer men both of all sorts and conditions both young and old and in all ages as here it is said to raigne euen from Adam to Moses that age was not exempted from the dominion of death wherein sinne seemed least to abound but Christ hath ouercome death and destroyed the dominion thereof both in that he hath taken away the sting thereof which is sinne that death is not hurtfull vnto them that beleeue but bringeth their soules vnto euerlasting rest and in the generall resurrection our bodies which death had seazed on shall be restored vnto life as our Blessed Sauiour saith I am the resurrection and the life c. Ioh. 15.25 Doct. 4. Of the difference of sinnes v. 14. Euen ouer them that sinned not after the like manner c. Here the Apostle setteth downe this distinction of actuall and originall sinne some doe sinne in like manner as Adam did that is actually some not in like manner that is there is a secret and hid sinne in the corruption of nature which is not actuall but in time breaketh forth into act as the seede sheweth it selfe in the hearbe Doct. 5. There is no saluation
members as weapons of vnrighteousnesse vnto sinne but yeeld giue G. B. exhibite L. apply V. S. ãâã ãâã ãâã ãâã ãâã your selues vnto God as aliue vnto God from the dead and yeelde your members as weapons of righteousnesse vnto God 14 For sinne shall not haue dominion let it not raigne S. but the word is in the future tense for ye are not vnder the lawe but vnder grace 15 What then shall we sinne because we are not vnder the lawe but vnder grace God forbid let it not be Gr. as v. 1. 16 Knowe ye not that to whom ye yeeld your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death or of obedience of the hearing of the eare S. vnto righteousnes 17 But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart that forme of doctrine whereunto ye were deliuered 18 Beeing then made free from sinne ye are become the seruants of righteousnes 19 I speake after the manner of men I speake ãâã ãâã ãâã ãâã ãâã some humane thing Gr. L.V. because of the infirmitie of your flesh for as ye haue yeelded your members seruants to serue L. to the seruice S. but the word is ãâã ãâã ãâã ãâã ãâã seruants to vncleanes and iniquitie to commit iniquitie so now yeeld your members seruants to righteousnes and holines vnto sanctification L. V. S. 20 For when ye were the seruants of sinne ye were free vnto righteousnes from righteousnesse G. B. that is the meaning but the word in the originall is put in the datiue 21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death 22 But now beeing freed from sinne and made the seruants of God ye haue your fruit vnto holines in holines G. holy fruits S. and the ende euerlasting life 23 For the stipend stipends Gr. wages G. reward B. of sinne is death but the gift of God the grace of God L. the word is ãâã ãâã ãâã ãâã ãâã a grace a gift is eternall life through Iesus Christ our Lord. 2. The Argument Method and Parts In this Chapter the Apostle sheweth the necessarie coniunction betweene iustification and holines and newenes of life and there are two parts thereof in the first to ver 12. he layeth downe the doctrine then he exhorteth v. 12. to the end In the doctrine he prooueth the necessitie 1. of mortification and dying to sinne propounded v. 1.2 from the efficacie of baptisme which signifieth that we are dead and buried with Christ v. 3.4 and from the ende of Christs crucifying v. 6.2 of sanctification propounded v. 8. prooued from the mysterie of baptisme v. 4.5 from the vertue of Christs resurrection who is risen and dieth no more ver 9.10 and then he concludeth ver 11. 1. The exhortation followeth which hath two parts 1. one dehorting from sinne which is propounded and explaned v. 12.13 then amplified by three arguments 1. from their present state and condition beeing vnder grace v. 14. with the preuenting of an obiection v. 15.2 from the inconveniencie of the seruice of sinne which is vnto death set forth by the contrarie v. 16.3 from the efficacie of the doctrine which they obeyed v. 17.2 the other part stirreth vp to newenesse of life propounded v. 18. amplified 1. Ã pari v. 19.20 as when they serued sinne they were free from righteousnesse so beeing freed from sinne they must be the seruants of righteousnesse ab effectis from the effects of sinne shame and death v. 21. which are amplified by the contrarie effects of sanctification holinesse v. 22. and eternall life set forth by the contrarie on the diuerse manner sinne deserueth death as the iust stipend but life eternall is not deserued it is Gods free gift v. 23. 3. The questions and doubts discussed Quest. 1. Of the meaning of these words shall we continue in sinne v. 1. 1. The Apostle preuenteth here an obiection which might be occasioned by the former words in the end of the fift chapter where the Apostle said where sinne abounded grace abounded much more by occasion of which words the Apostle might feare least two sorts of men might take advantage the false teachers which did continually picke quarrells with the Apostles doctrine as some affirmed that he said we might doe euill that good might come thereof c. 3.8 He might feare also least the weake might receiue encouragement hereby to nourish theâ infirmities still 2. But either of these so inferring did misconster the Apostles words and in this kind of reasoning there are three Paralogismes or fallacies committed 1. they take non causam pro causa that which is not the cause for the cause for the abounding of sinne is not the cause of the abounding of grace Augustine saith non peccantis merito sed gratiae supervenient âââuxilio c. where sinne abounded grace abounded more not by the merit of the sinne ãâã by the meanes of helpe by grace c. the Apostles speach is to be vnderstood occasionaliter by way of occasion and they take it causaliter by way of a cause Hugo sinne in it owne nature is no more the cause of grace then the disease is of medicine Maââ qui laudat beneficium medecinae non prodesse dicit morbos c. he that praiseth the benefit ãâã Phisicke doth not commend the disease Augustin so then mans vnrighteousnesse doth not in it selfe set forth the iustice of God but ex accidente by an accident Pareus proveniter bonitate Dei qui bona elicit ex malis it commeth of the goodnesse of God who decreeââ good out of euill Lyran. 2. the second fallacie is in that they thus obiecting make the Apostles words more generall then he meant or intended them for the abounding of sinne is not the occasion of the abounding of grace in all but onely in those which acknowledge and confesse their sinnes Martyr as it is euident in damnatione malorum in the condemnation of the wicked Lyran. there Gods iustice rather then his grace and mercie sheweth it selfe 3. a third fallacie is they apply that to the time to come which the Apostle onely vttered of time past the abounding of sinne in men before their conuersion and repentance setteth forth the aboundance of the grace and mercie of God in the forgiuenesse of their sinnes past but not so if sinne abounded after their conuersion and calling Mart. 3. The Apostle propoundeth this obiection in the person of the aduersarie by way of interrogation thereby expressing both affectum indignantis the affection of one angrie and displeased that his doctrine should be thus perverted and he sheweth also securitatem conscientiae the securitie of his conscience that he was free from any such thought 4. By sinne neither doth the Apostle vnderstand the author of sinne namely the deuill as Origen for then one should be said improperly to remaine in sinne that is in the
an others subiects euen Gods and though the wicked doe obey sinne willingly yet it is of necessitie also because it is not in their power to resist sinne 2. Gregorie better observeth vpon this place that the Apostle saith not let not sinne be but let it not raigne quia non esse non potest it cannot but be in our members but it may not raigne 3. Pererius here confuteth Beza for giuing this note vpon this place the Apostle sheweth how farre we are dead to sinne while we are in this life vt reluctetur spiritus non tamen vincat that the spirit alway resisteth but ouercommeth not c. whereupon he thus cauilleth that if the spirit ouercome not the flesh then is it ouercome of the flesh But Beza his meaning onely is that our sanctification is not perfect in this life but that there remaineth some relique of sinne which alwayes resisteth the spirit as the Apostle sheweth in his owne example c. 7. so the spirit ouercommeth in part because sinne raigneth not in the regenerate but there is not a perfect victorie in this life because sinne hath a dwelling still and beeing in vs in this mortall flesh though the kingdome thereof be subdued Quest. 18. What the Apostle meaneth by mortall bodie ver 12. Let not sinne raigne in your mortall bodie c. 1. Chrysostome thinketh this is added by way of encouragement to signifie certamina in hac re temporaria esse that the strife and combate herein is but temporarie so also Photius he sheweth quod temporaria sit contra peccatum lucta that the fight against sinne is but temporall because the bodie is mortall and for a time 2. Origen hath two interpretations first the Apostle speaketh of the dead bodie to shewe that sinne neede not raigne in vs for he that is dead is free from sinne but the Apostle saith not in mortuo sed mortali corpore in the dead but in the mortall bodie there is great difference betweene ãâã ãâã ãâã ãâã ãâã dead v. 7. and ãâã ãâã ãâã ãâã ãâã mortall which is the word vsed here 3. Further he saith that the Apostle calleth this bodie mortall ad distinctionem alterius corporis quod immortale est to distinguish it from that other bodie which is immortall when sinne shall haue no dominion or command at all ouer vs this sense Tolet also followeth 4. The ordinarie glosse further addeth that here is a secret promise of immortalitie si non regnet peccatum if sinne raigne not the bodie nowe mortall shall be afterward immortall 5. Theophylact thinketh that mention is made of the mortall bodie to signifie that all the pleasures of the bodie are but momentanie minus sunt stabiles corporis voluptates and therefore they are not much to be desired to the same purpose Bucer ne innitamur rei fallacissima that beeing admonished by our owne frailtie we should not trust to so vncertaine and deceitfull a thing 6. Theophylact noteth beside that hereby the Apostle insinuateth mortalitatem hanc fuisse corpori à delicto inditam that this mortalitie was inflicted vpon the bodie by reason of sinne and so we should by the meditation of death and mortalitie be terrified from sinne 7. But as these notes and collections may safely be receiued so this further may be added that the Apostle maketh mention specially of the mortall bodie because the partes and members thereof are the instruments of sinne that although the minde are inward faculties be tempted yet that we should resist and not bring the euill motions and suggestions into execution and this may appeare to be the Apostles meaning by the next words v. 13. neither giue your members as weapons of vnrighteousnesse c. Beza 8. Some thinke that the Apostle insinuateth the daunger of eternall death that if sinne doe raigne corpus moriturum est in aeternum the bodie shall die eternally gloss interlin but the bodie is said to be mortall in respect of the present mortall state because it is subiect to death 9. P. Martyr thinketh the meaning to be this because the concupiscence which the Apostle would not haue here to raigne in vs is per corpus derivatum deriued from Adam to vs by the bodie But I preferre the former interpretations but especially the 7. yet so as that with Ambrose by mortall bodie we vnderstand the whole state of man both the powers of soule and bodie by the figure synecdoche when one part is taken for the whole So also Pareus Faius Quest. 19. Of those words that yee should obey it in the lustes c. v. 12. 1. The Syrian interpreter readeth that yee should obey the lusts thereof but here the Greeke word ãâã ãâã ãâã ãâã ãâã it is omitted which is referred to the first antecedent sinne that ye should not obey it that is sinne which is put in the feminine gender in the lusts thereof that is of the bodie and therefore Beza to take away the anbiguitie explaineth it thus that yee should obey sinne in the lusts thereof 2. The Apostle putteth it in the plurall lusts because from the prauitie and corruption of our nature doe arise many and diuerse lusts and concupiscences Martyr 3. Thus sinne is compared to a tyrant raigning and raging the lusts are as the edicts and precepts of sinne whereby it raigneth and ruleth men yeelding to their corrupt concupiscence as are the vassals and slaues of sinne Calvin 4. The Apostle expoundeth himselfe what he meant before by the raigning of sinne that is to obey it no man in this mortall bodie can be void of concupiscence and vnlawfull desires but the faithfull must striue against them and not become subiect vnto them Pellican 5. This obedience consisteth in two things the one to be at command to obey and yeeld subiection vnto sinne the other to take vp armes in the defence of sinne which is touched in the verse following Pareus 6. Concupiscence is taken two waies sometime it is the name fomitis innati of that inborne occasion and originall of sinne sometime actus interioris of the inward act of the minde whereof there are three degrees there is propassio the propassion or first motion then delectatio the delight thirdly consensus the consent the Apostle here speaketh not of the first motion which no man can helpe but of the second and third which by Gods grace may be staied that a man neither delight in or consent vnto those euill motions which arise in his mind gloss ordinar 7. Neither is this a superfluous exhortation vnto them whom he said before v. 11. to be dead to sinne that sinne should not raigne in them because our mortification is not here perfect but euery day more and more we must proceed therein and by such exhortations is our mortification still perfited Pareus 8. And here by lusts we must vnderstand not the naturall desire and lust of the bodie as after meate drinke sleepe and such like but the vnnaturall vnnecessarie and
4 Therefore my brethren or euen so B.G. ye are made dead also or mortified Be. L.A. dead B.G. to the law by the bodie in the bodie Be. T. of Christ that ye should be vnto an other euen vnto him that is raised not risen L.T. from the dead that we should fructifie L. bring forth fruit Be. B.G. vnto God 5 For when we were in the flesh the motions infirmities T. affections Be. lusts B. passions L. ãâã ãâã ãâã ãâã ãâã Gr. of sinnes which were by the law did worke L.B. had force Be. G. were effectuall in our members to bring forth fruit vnto death 6 But now we are deliuered from the law that beeing dead not of death L. or we beeing dead vnto it B.G.T. see the question following vpon this place wherein we were holden that we should serue in the newnes of the spirit not in the oldnes of the letter 7 What shall we say then is the law sinne God forbid let it not be Gr. yea I knew not sinne but by the law for I had not knowne lust except the law had said Thou shalt not lust 8 But sinne taking occasion by the commandement wrought in me all manner of concupiscence B.G.T. some read thus sinne taking occasion by the commandement c. Be. L. see v. 11. following for without the law sinne was dead 9 For I once was aliue without the law but when the commandement came sinne revived but I died 10 And the commandement which was ordained vnto life the same was found to be to me vnto death 11 For sinne tooke occasion by the commandement and deceiued me and thereby flew me 12 Wherefore the law is holy and the commandement is holy and iust and good 13 Was that then which was good made death vnto me God forbid but sinne that sinne might appeare wrought death in me by that which is good L. G. T. A. some thus but sinne was death vnto me that sinne might appeare in working in me death by that which is good Be. B. that sinne might be out of measure sinnefull by the commandement 14 For we know that the law is spirituall but I am carnall sold vnder sinne 15 For what I worke I acknowledge not allow not G. vnderstand not L. for not what I would that doe I but what I hate that I doe 16 If I doe then that which I would not I consent to the law that it is good 17 Now it is no more I that worke it but sinne that dwelleth in me 18 For I know that good dwelleth not in me that is in my flesh for to will is present with me but how to performe that which is good I find not 19 For I doe not the good which I would but the euill which I would not that doe I. 20 Now if I doe that I would not it is no more I that worke it but sinne that dwelleth in me 21 I find then a law L. Gr. this law to be imposed Be. by the law B. Ge. that when I would doe good euill is present with me see the question following vpon this verse 22 For I delight in the law of God concerning the inner man 23 But I see an other law in my members rebelling against the law of my minde and leading me captiue to the law in the law L. of sinne which is in my members 24 O wretched man that I am who shall deliuer me out of this bodie of death Be. T. the bodie of this death L. B.G. 25 I thanke God through Iesus Christ our Lord Then I my selfe in my minde serue the law of God but in my flesh the law of sinne 2. The Argument Method and Parts IN this Chapter the Apostle sheweth how we are freed and exempted from the seruice of the law yet so as that he commendeth the law in it selfe and deliuereth it from all blame laying the imputation vpon his owne weaknes and infirmitie where he taketh occasion to shew the combate betweene the flesh and the spirit This Chapter then hath three parts 1. he sheweth how we are deliuered from the law to v. 7. 2. he excuseth and commendeth the law to v. 14. 3. he sheweth the infirmitie that remaineth in the regenerate and the combate betweene the flesh and the spirit 1. In the first part the Apostle sheweth that we are not freed and discharged from the morall obedience of the law but from the seruitude and bondage thereof in respect of the curse and irritation and prouocation to sinne this is set forth by an allegorie taken from the lawe of matrimonie the proposition is contained v. 1.2 3. consisting of three parts like as the woman is 1. free from her husband when he is dead v. 2. 2. after his death she may take an other husband and therein is no adultresse v. 2. 3. the third is implyed that she may also bring forth by an other the reddition followeth which hath three correspondent parts so we are 1. dead to the law 2. we are married to Christ. 3. to bring forth fruit vnto him v. 4. this last part is amplified by the contrarie that as sinne by the lawe did fructifie vnto death v. 5. so we now beeing freed should fructifie vnto the spirit v. 6. 2. Then he taketh vpon him the defense of the law that whereas he had said v. 5. that the matrons of sinne which were by the Law c. did bring forth fruit vnto death hereupon two obiections might arise that the lawe is the cause of sinne and of death to both which he answeareth The first obiection is propounded v. 7. is the law sinne then he answereth 1. in bringing a reason from the effect that the law connot be sinne nor the cause thereof because it reuealeth and discouereth sinne v. 7. 2. he sheweth how not the law but sinne taking occasion by the law wrought concupiscence reuiued in him deceiued him and in the end slew him all which he giueth instance of in his owne person v. 8. to v. 12. 3. he sheweth what the law is in it selfe iust and holy v. 12. the second obiection followeth v. 13. that it might seeme that the law beeing good wrought death in him then the answer is that not the lawe but sinne by the lawe wrought death 3. The Apostle in this third part sheweth first the combate betweene the flesh and the spirit to v. 24. then the issue thereof v. 24.25 the combate is set forth in three degrees 1. in that he by sinne is brought to doe that euill which he would not where he sheweth the opposition betweene the lawe commanding and his will consenting and sinne ouer-ruling him and his flesh obeying v. 14. to v. 18. 2. the next degree is that he is hindered by sinne from doing the good which he would this is prounded v. 18. then prooued by the contrarie effects v. 19. and by the contrarie causes the lawe moouing to good whereunto he consenteth and sinne hindring him v. 20.21 3. the third degree consisteth in
the sense is dâlerse 5. Hugo Cardinal maketh three in the similitude the man the wife and the lawe of matrimonie and three in the application the lawe as the man the soule as the wife and sinne as the mariage but saith he in this is the diuersitie in the similitude the man dieth but in the application the woman dieth that is the soule vnto sinne But if this difference and dissimilitude be admitted then the Apostle should not haue fitly applyed to his purpose the similitude which he had propounded 6. Augustine better by the husband vnderstandeth sinne by the wife man lib. 83. qu. 66. but this is not a full explication of the Apostles minde for here it is not expressed what part the lawe beareth in this similitude 7. Therefore Tolet thus explaineth this similitude he saith by the Apostle here triplicen distingui there is distinguished a threefold state of man the old man the newe man which is regenerate and the naturall man considered as Gods creature which was first vnder the condition and seruitude of the old man and then vnder the newe the old corrupt man and the newe regenerate man he maketh the two husbands and man considered in himselfe is as the wife so we are said to be mortified to the lawe that is the old man is dead were sinne and so vnto the lawe because sinne beeing destroyed the dominion of the lawe also is abolished to this purpose Tolet. annot 5. Beza somewhat diuersly thus applyeth the similitude he maketh two mariages in the first sinne is as the husbaÌd which had the strength by the lawe the flesh was as the wife and the particular sinnes were the fruits â in the second mariage the spirit of grace by Christ is as the newe husband the regenerate man the wife and the children the fruits of holines and in this sense we are said to be mortified to the law in respect of the first husband which is within vs These two expositions much differ nor but in this that Tolet maketh one and the same wife which was before married vnto sinne and afterward to the spirit Beza maketh two wiues the first the state of the vnregenerate the second of the regenerate man But the Apostle seemeth to speake of one and the same wife which is the soule of man first subdued vnto sinne and then in subiection to Christ so then not the wife is said to be mortified for how then should she be ioyned to an other husband but the first husband that is the old man is mortified to the lawe because when sinne liued the lawe did beare dominion in accusing condemning vs Now that the law is not as the husband but sinne the Apostle euidently sheweth v. 5. When we were in the ãâã the motions of sinne which were by the law had force in our members to bring forth fruit was death here the Apostle expresseth fowre things in this first mariage the wife we are the flesh the husband the motions of sinne for that is the husband which begetteth children which are the evill fruits vnto death the fourth thing is the lawe of the man touched before in the similitude v. 2. and here the lawe is that which gaue strength vnto sinne 7. But an other reason also may be yeelded why the Apostle saith we are mortified to the lawe because in this reddition he ioyntly applyeth the two similitudes before alleadged the one that the lawe hath no dominion ouer one but while he liueth v. 1. the other that the woman is bound to the man but while he liueth in the application he putteth both together to answear to the first he saith we are mortified to the lawe and so it hath no more power ouer vs and touching the second he saith that beeing dead wherein we were holden namely sinne v. 5. we should be now for an other husband Quest. 5. How we are said to be mortified to and freed from the lawe We are not freed from the lawe in respect of the obedience thereto for the morall law is in force still and Christ came to confirme the lawe not to destroy it but we are freed from it as the bare letter of the lawe is set against the spirit 1. because the lawe commanded onely but gaue no grace to performe as the Gospell doth 2. the law onely manifested our sinnes in not beeing able to keepe the lawe which are healed in the Gospel 3. the law commanding made the froward nature of man so much more sinnefull in crossing the commandement 4. Men then obeyed the lawe for feare and by constraint which nowe they doe willingly by grace 5. but in these two things chiefely consisteth our libertie and freedome from the lawe à rigida exactione we are freed from the strict obseruation of the lawe which Christ hath fulfilled for vs. 6. ab ea qua inde sequitur maledictione and from the malediction and curse which followeth thereupon which Christ hath freed vs from being made a curse for vs Calvin 7. Pareus sheweth how in these three things the servitude of the lawe consisted 1. in the declaration of sinne 2. in the condemning of it 3. in encreasing sinne per accidens by an accident because our corrupt nature is carried to do that so much the more which is forbidden So the libertie of the lawe consisteth in these three points opposite to the other three 1. the lawe doth not now set forth our sinnes which are not imputed vnto vs beeing iustified by faith in Christ. 2. it condemneth vs not for there is no condemnation to those which are in Christ. 3. neither doth it stirre vs vp to sinne beeing dead to sinne in Christ the two first parts of libertie we doe fully enioy in this life but the third is onely begunne here because we are still compassed about with many infirmities but it is not fully perfited vntill the next Quest. 6. What is meant by the bodie of Christ v. 4. 1. Some vnderstand by the bodie of Christ completionem veritatis the fulfilling and accomplishment of the figures of the lawe which was but a type of things to come in exhibiting the truth Gorrhan 2. some incarnationis mysterium the mysterie of the incarnation of Christ gloss interlin 3. Lyranus incorporationem cum Christo in baptismo our incorporating with Christ when we were made his members in baptisme 4. Beza readeth in corpore in the bodie to shewe our conformitie with Christ that we as his members are in him by him dead vnto the law Pet. Mart. also approueth this sense effecti iam membra Domini c. beeing made the members of our Lord we doe followe our head 5. But by the bodie of Christ rather we vnderstand the passion of Christ in his bodie vpon the crosse that is per victimam Christum c. by Christ our sacrifice who satisfied for vs Melanct. by the bodie of Christ dum cruci affixum est while it was nailed to the crosse where he
set against the law of the minde and the law of sinne against the law of God like as then the regenerate minde is conformable to the law of God so the vnregenerate members are captived to the law of sinne in the members which is the corruption of nature euen originall sinne 31. Quest. Why these are called lawes and why they are said the one to be in the inner man the other in the members 1. For the first 1. Chrysostome giueth this reason it is called the law of sinne propter vehementem exactam obedientiam because of the exact and forced obedience which is giuen vnto it for the laws of tyrants are so called abusive though not properly Calvin lex quia dominatur it is a law because it ruleth gloss 2. Lyranus a law is called à ligando of binding ducit membra ligata ad mala it leadeth the members and holdeth or tieth them to that which is euill they can doe no other 3. Pererius sicut lex dirigit c. as the law directeth to that which is good so the lawe of sinne to that which is euill 4. legitime factum est it commeth iustly to passe that illi non serviat suum inferius t. caro that mans inferiour that is his flesh should not serue him seeing he serued not his superiour namely God gloss ordinar Anselmus so it is called a lawe as in iustice imposed of God vpon man for his disobedience 2. For the second the one is called the lawe of the minde and inner man the other the lawe of the members and outward man 1. not that the minde and reason onely wherein the naturall lawe is written is the inner man and the sensitive part is the flesh as Lyranus Gorrhan with others which opinion is confuted before quest 26. for euen the minde is corrupt and so carnall in the vnregenerate as the Apostle speaketh of some which were ãâã ãâã ãâã ãâã ãâã corrupt in their minde 2. Timoth. 3.8 2. But the regenerate part is called the inner man and the vnregenerate both in soule and bodie the outward 1. because intus potissimum regnat it raigneth chiefely within and is discerned chiefely and knowne in the mind Mart. 2. quia in cordis conuersione c. because it consisteth in the heart nec patet hominum oculis and is not open and apparent vnto the sight of men Pareus in which sense it is called the hid man of the heart 1. Pet. 3.4 3. and because non externa vel mââdana quaerit it seeketh not things externall belonging to the world whereas appetitus carnis vagi sunt extra hominem the fleshly appetite is wandring and as it were without a man Calvin and as Caietane carnalibus officijs immersae sunt the faculties of the outward man are drenched as it were and wholly spent in carnall offices 4. and the regenerate part is called by the name of the inner man and the minde per excellenciam because of the excellencie for as the minde is more excellent then the bodie so is the spirit then the flesh Calvin Quest. 32. Of the Apostles exclamation O wretched man that I am 1. The word which the Apostle here vseth ãâã ãâã ãâã ãâã ãâã signifieth one that is perpetus pugnis fatigatus wearied with continuall combates Beza like as a champion which striuing along time is like at last to be ouercome of his aduersaries vnlesse he be helped the vulgar latine readeth O vnhappie man but that is not so fit 2. neither doth the Apostle thus crie out either as a man in despaire or doubting by whom he should be deliuered but he sheweth his great desire vox est anhelantis it is the voice of one breathing and panting desiring to be deliuered from this seruitude Calvin 3. and by this exclamation certaminis gravitatem ostendit he sheweth the greatnes of this combate out of the which he was not able to wrestle by his owne strength and if Paul were not able who is it is then a patheticall speach like vnto that Psal. 86. Who will giue me the wings as it were of a done Faius 4. And in this crying out the Apostle sheweth the state of all men in this life into what miserie they are brought by their sinne and likewise his desire longing to be deliuered therfrom Pareus Quest. 33. What the Apostle vnderstandeth by this bodie of death from the which he desireth to be deliuered 1. Ambrose by the bodie of death vnderstandeth vniuersitatem vitiorum a general collection of sinnes which he called before the bodie of sinne but there was not in the Apostle such a gathering together and confluence of all sinne 2. Pererius chargeth Calvin to agree with Ambrose who vnderstandeth by the bodie of death massam vel congeriem peccati ex qua homo constatus the masse and heape of sinne whereof man consisteth and thereupon he crieth out ô hominem impurum atque impium O wicked and filthie man that is not ashamed so to charge the Apostle c. Whereas Calvin onely saith that there were in the Apostle reliquiae peccati some reliques of sinne of that masse of sinne and corruption which is in man Calvin then and Melancthon do thus vnderstand the Apostle naturam hanc carnalem immersam esse peccato that this carnall nature is wholly drowned and drenched in sinne so also Martyr vitiatam corruptam naturam intelligit he vnderstandeth our corrupt nature but the Apostle speaketh of death here not of sinne 3. neither is the bodie of death taken here properly for sinne as Faius thinketh it was called before the bodie of sinne c. 6. and it is considered tanquam moles onus incumbens as a masse or burthen lying vpon vs so also Roloch it is taken for sinne in this place which is in the bodie and in the whole man likewise Piscator mortem intelligit peccatum inhabitans by death he vnderstandeth the sinne that dwelleth in vs and so before them Vatablus à concupiscentia c. he wisheth to be deliuered from concupiscence which did make him guiltie of eternall death and before him Photius in Oecumenius applyeth it to the corporall and sinnefull actions which bring the death of the soule But in their meaning the Apostle should say in effect who shall deliuer me from this sinnefull bodie what could an vnregenerate man haue said more 4. neither yet doe I approoue of their opinion which referre it onely to the mortalitie of the bodie as Theophylact morti subiecti subiect to death Lyranus quia sancti resurgent c. because the Saints shall rise in an immortall bodie and Pererius à corpore mortis huius from the bodie of this death that is subiect to mortalitie and corruption for the Apostle hath respect thus crying out vnto the conflict between the flesh and the spirit from which he desireth to be deliuered 5. Cassianus by the bodie of death would haue vnderstood the terrene busines and necessitie quae spirituales
Whether S. Paul was troubled with the tentations of the flesh and with what 1. S. Paul was before his calling tempted and carried away with diuerse lusts as he confesseth Tit. 3.3 then giuing consent vnto them following theÌ with delight after his calling he felt also the pricking and stirring of his flesh but it had not dominion ouer him as before as here the Apostle sheweth how he did finde the lawe of his members rebelling against the law of his minde and spirit and these temptations of the flesh the Lord suffered the Apostle to be troubled with least he should be extolled by reason of his other excellent gifts as he himselfe sheweth 2. Cor. 12.7 whereupon Gregory well saith custos virtutis infirmitas infirmitie is the gardian and keeper of vertue ad ima pertrahit caro ne extollat spiritus ad alta sustollit spiritus ne prosternat caro the flesh draweth vs downe that the spirit lift vs not vp and the spirit doth reare vs vp that the flesh should not altogether cast vs downe lib. 19. Moral c. 4. 2. But whereas the Apostle saith There was giuen vnto me the pricke of the flesh c. 2. Cor. 12.7 1. neither thereby is signified the afflictions and griefes which the persecutors put his bodie vnto as Chrysost. Theodoret. 2. or the paine of the head gloss ordinar or the cholike as Lyranus or some other such bodily infirmitie which would haue much hindered the Apostle in his ministerie 3. nor yet much lesse was this pricke the lust of his flesh as Hierome thinketh epist. 22. and Haymo so also Pererius disput 23. for it is not like that Pauls bodie beeing tamed and kept vnder with fastings watchings labour had any such fleshy desire 4. But hereby is better to vnderstand omne tentationum genus c. euery kind of carnall temptation wherewith S. Paul was exercised Calvin Beza 4. Places of Doctrine Doct. 1. All things fall out to the wicked for their hurt v. 8. Sinne tooke occasion by the commandement Pet. Mart. hereupon well observeth that all things to the vnregenerate fall out vnto euill for if the lawe doe giue advantage to sinne which is holy iust and good of it selfe how much are other things turned to their hurt as all things to them that loue God fall out to their good Rom. 8.28 Doct. 2. Of the necessarie vse of the lawe v. 8. Without the lawe sinne is dead That is it lyeth hid and is vnknowne hence both Pareus and Piscator note concionem legis in Ecclesia necessariam that the preaching of the lawe is necessarie in the Church that sinne may be knowne and come to light and thus the lawe by reuealing our sinne is a schoolmaster to lead vs to Christ Galat. 3.19 to finde righteousnesse in him which we haue not in our selues Doct. 3. Of the effects of the lawe v. 9. When the commandement came sinne reuived There are 3. effects of the lawe here expressed by the Apostle two it bringeth forth of it selfe the manifestation of sinne and thereupon the sentence of death the third it worketh not of it selfe but accidentally namely the encrease of sinne through the perversnes of mans nature which striueth against that which is forbidden Par. Doct. 4. Of a fiuefold state of man v. 23. I see an other law in my members c. 1. In Paradise man had naturall concupiscence but without disorder or rebellion against the mind 2. before the law concupiscence rebelled against reason and without resistance 3. vnder the law men resisted concupiscence but could not vanquish it 4. vnder grace they striue against it and preuaile 5. in heauen these shall be no concupiscence at all Perer. disput 17. Doct. 5. How death is to be desired v. 24. Who shall deliuer me S. Paul desireth to be dissolued to make an ende of sinne and thus death may be wished for as the onely remedie of our miserie the wicked doe oftentimes desire death but it is rather vitae fastidio quam impietatis taedio for that they are wearie of their life not of sinne Calvin 5. Places of controversie Controv. 1. Against Purgatorie v. 1. The Law hath dominion ouer a man as long as he liueth This sheweth the presumption of the Pope who taketh vpon him to prescribe lawes and rules vnto those which are dead and their soules as they imagine in purgatorie for no lawe imposed vpon the liuing doth bind them when they are dead and concerning the authoritie of man it determineth in this life Matth. 10.28 Feare not them which kill the bodie and are not able to kill the soule the Pope then is no more able to free and absolue the soule after death then he is to kill and condemne it Controv. 2. Of the lawfulnes of second marriage v. 2. If the man be dead she is deliuered from the law of the man Hence the lawfulnes of second marriage is prooued for if the woman be free when the man is dead and so likewise the man then is it lawfull for them to marrie againe for now they are as though they neuer had beene bound Hierome then herein was deceiued who seemeth to speake hardly of second marriages though in words he will not condemne them for he saith that a woman marrying after the first marriage doth not differ much from an harlot lib. 1. cont Iovinian and they which are twice maried he compareth to the vncleane beasts in Noahs arke But Hierome is to be pardoned this ouersight who too much extolling virginitie which he confesseth he had lost himselfe ad Eduoch was caried away in heate and passion so to ââiâe of second marriages 2. The Romanists though they dare not condemne second marriages simply yet in that they denied such to be admitted to orders as haue beene twice married they shew what base conceit they haue thereof Pererius to helpe this matter saith that S. Paul would a Bishop to be the husband of one wife not because he condemned second marriages sed quod ââ maximè ducebat dignitatem sacramentum Episcopi c. but because it best become the dignitie and sacrament Episcopall to be the husband of one wife as Christ is the spouse of one Church c. disput 1. num 2. Contra. 1. S. Paul meaneth such as had but one wife at one time not one after an other for there were many in those daies which were newly conuerted from Iudaisme that had more then one wife at once for among the Iewes it was tolerated and euen by their owne decrees he was counted infamous qui duas simul vxores habet which had two wiues at once decret Gregor lib. 1. tit 21. c. 4. not he which had two one after an other see ãâã elswhere Synops. Cent. 1. err 78. 2. A dignitie Episcopall we acknowledge but no Sacrament for Christ instituted onely two baptisme and the Eucharist which answer vnto the two principall Sacraments of the old Testament Circumcision and the Paschal lambe 3.
baptisme both originall sinne and the corrupt motions springing from thence therefore such motions in the baptized are not sinne Contra. 1. As originall sinne is taken away in baptisme so all other sinnes are for baptisme serueth for the remission of all sinnes Act. 2.38 euen then sinnes are wholly remooued in baptisme it would follow that they which are baptized should haue no sinnes at all 2. Wherefore in baptisme reatus tollitur the guilt of sinne is taken away yet sinne it selfe remaineth but it is not imputed neither doth sinne remaine in the full strength but the power thereof is subdued and the kingdome of sinne in the regenerate vanquished but yet there remaine some reliques of sinne still as long as we are in this flesh and this daily experience sheweth how they which are regenerate are not altogether freed from the inhabitation and in-dwelling of sinne though it raigne not in them 3. And whereas Pererius obiecteth Augustine who confuting that slander of the Pelagians who affirmed that the Catholiks should hold baptismum non auferre sed radere peccata that baptisme doth not take away sinne but as it were shaue it because concupiscence remaineth the roote of sinne denieth that the Catholikes teach any such thing but that baptisme indeede doth auferre crimina take away sinnes lib. 13. cont 2. epist. Pelag. Augustine must be vnderstood to speake of the guilt of concupiscence which is remooued in baptisme as he saith lib. 6. c. 8. cont Iulian. quamvis eius reatus qui fuerat generatione contractus sit regeneratione transactus though the guilt thereof contracted in the generation be transacted and done away in regeneration yet it remaineth still in homine secum confligente in man hauing a conflict with himselfe c. 4. Argum. The laââ commandeth not things impossible which can not be auoided but these first motions of concupiscence no man can shunne or auoide Augustine saith nec impossibile Deus hominis imperare potuit quia iustus c. neither could God command any impossible thing to man because he is iust nec damnaturus est hominem pro eo c. neither will he condemne a man for that which he that is godly can not auoid serm 61. de tempor Perer. ibid. Contra. 1. The law simply is not impossible to man considered as he was at the first created of God in that it is now impossible it is by reason of the weaknes and frailtie of mans flesh Rom. 8.3 which imbecillitie of nature came in by mans voluntarie transgression 2. The Law though impossible to be kept by a naturall man was giuen vnto other ends then that he should or could perfectly keepe it and in keeping thereof be iustified but it was giuen as a schoolemaster to bring vs vnto Christ Gal. 3.19 that finding themselues weake they might seeke to be cloathed with the righteousnes of Christ. 3. Augustine speaketh of a possibilitie by grace not in nature Nemo quantum possumus melius novis quam qui ipsum posse donavit no man can better tell what we can doe then he which gaue vs power c. which Augustine affirmeth not as though any man had power by grace to keepe all which is commanded but onely to shewe against the Manichees hominem posse vitare peccata that a man by grace may decline some sinnes which they denied 5. Argum. S. Iames saith c. 1.16 When lust hath conceiued it bringeth forth sinne and when sinne is perfected it bringeth forth death hence it followeth that either concupiscence is not sinne it onely bringeth forth sinne or if it be it is no mortall sinne for sinne onely when it is perfited bringeth forth death Contra. 1. It followeth not concupiscence bringeth forth sinne therefore it is no sinne it followeth that it is not that sinne which it begetteth or bringeth forth but yet one sinne may beget an other this is like as if a man should thus reason a man begetteth a man therefore he is not a man he is not indeede that man which he begetteth yet a man therefore because he begetteth a man and so one sinne may bring forth an other 2. neither doth it followe sinne which is perfited bringeth forth death Ergo sinne not perfited bringeth forth death which is as if one should thus reason the father begetteth a mortall man therefore the grandfather doth not sinne perfited is said to bring forth death as the nearest cause but yet sinne not perfected or produced as the remote cause also bringeth forth death for otherwise neither originall sinne not yet the second motions of concupiscence which haue the consent of the will should be worthie of death before they doe breake forth into act Now our contrarie arguments that euen concupiscence it selfe without the consent of the will either of things vnlawfull or of things lawfull vnlawfully is sinne are these and such like as followe Argum. 1. Whatsoeuer is forbidden by the lawe is sinne for sinne is defined to be the transgression of the lawe 1. Iob. 3.4 but the verie first motions of concupiscence are forbidden by the lawe and are a transgression thereof Ergo. So Augustine multum honi facit c. he performeth a great good that doth as it is written thou shalt not goe after thy desires Eccles. 18. sed non perfectum bonum facit c. but he doth not that which is perfectly good who fulfilleth not that which is written thou shalt not lust c. lib. de mixt concupiscent c. 23. c. 29. Answ. Pererius answeareth 1. that the motions of concupiscence hauing not the consent of the will are not forbidden by the commandement 2. and S. Augustine meaneth not that the precept thou shalt not lust cannot be fulfilled here so farre as it bindeth a man but as it excludeth concupiscence altogether which cannot be till the next life disputat 9. numer 50. Contra. 1. The Apostle meaneth the verie lusts and vnlawfull desire of the heart without consent of the will as he saith v. 15. what I hate that doe I his concupiscence tempted him euen against his will and whereas he saith he had not knowne lust without the law he meaneth the verie first motions for the second motions which haue the will concurring as enuie hatred and such like many of the heathen which knewe not the lawe condemned by the light of nature as euill 2. it is true that to be without concupiscence is not incident to this life yet is it a breach of the commandement for the precept so farre bindeth as it is commanded if then we be commanded not to couet at all and yet we doe couet we are bound to keepe it and in not keeping of it we sinne 3. further if the last commandement as not of coueting a mans wife restraine not the verie first rising deâââes it should not differ from the 7. precept which restraineth the lusts of the heart that haue the will consenting Matth. 5.28 Argum. 2. That which hindereth vs from doing our
dutie vnto God in louing him with all our heart and strength and in obeying of his will is sinne but this doth concupiscence for it hindered the Apostle v. 19. I doe not that good thing which I would Ans. Pererius answereth that concupiscence doth not hinder vs from louing of God doing of his will so far as we are bound to this life for God may be loued with all the heart two wayes one is modus perfectionis the way of perfection which is when the heart actually loueth nothing but God and thus God shall be loued onely in heauen the other way is so farre as it bindeth a man in this life when the heart is habitually inclined vnto God so that it admit nothing against it as this kind of loue is not hindered as he saith by the first motions of concupiscence to the same purpose he alleadgeth Thomas that a precept is two wayes fulfilled the one is perfectly quando pervenitur ad finem when we attaine vnto the ende intended by him which giueth the precept the other imperfectly cum non receditur ab ordine ad finem when we depart not from the way which leadeth to the ende as when the captaine biddeth his souldiours fight to obtaine the victorie he which fighteth and hath the victorie perfitly fulfilleth his will he also which fighteth and doth his best doth his will also though he get not the victorie the first kind of fulfilling the precept shall be in patria in our countrey the other is in via in the way Contra. 1. We grant that there shall be a greater perfection of obedience in the next life then can be attained vnto here but euen that perfect obedience is propounded vnto vs here and required of vs Matth. 5.28 Ye shall be perfect as your heauenly father is perfect whereupon Augustine cur non praeciperetur in hac vita ista perfectio c. why should not this perfection be commanded euen in this life though no man can attaine vnto it here non ãâã recte curritur c. for we cannot runne right if it be vnknowne whether we should runne c. lib. de spirit liter c. vltim And seeing Christs righteousnesse and obedience of the lawe was most perfect and he came to performe that which was required of vs it followeth that God in the strict rule of his iustice required of vs perfect obedience which not to performe is sinne 2. If God doe command the ende as our perfection then he which commeth short and faileth of the ende fulfilleth not the commandement as if the souldier be commanded not to giue ouer till he haue the victorie breaketh his generalls charge if he get not the superioritie of the enemie And he which misseth of the ende must needes also recedere ab ordine ad finem faile in the meanes to the ende for otherwise he might atchieue the ende 3. And that concupiscence hindreth our obedience euen in this life the Apostle sheweth v. 19. I doe not the good thing which I would 3. Argum. The Apostle directly calleth euen concupiscence wherewith he is vnwilling sinne v. 20. If I doe that I would not it is no more I that doe it but the sinne that dwelleth in me Ergo it is sinne Answ. Pererius answeareth that it is called sinne either because it is effectus peccati the effect of sinne as the writing is called the hand because it was written with the hand or because it bringeth forth sinne as frigus cold is called pigrum slouthfull because it maketh one so Contra. 1. But that is properly and truely sinne which causeth death for death came in by sinne as the Apostle saith of concupiscence that it slue him and was vnto him the cause of death v. 10.11 2. S. Augustine also confesseth that concupiscence is not onely poena peccati the punishment of sinne and causa peccati the cause of sinne sed ipsum peccatum but sinne it selfe Pererius answeareth that Augustine vnderstandeth not peccatum morale a morall sinne but vitium naturae corruptae a fault or vice of our corrupt nature as the vices in the bodie as blindnes or deafenes are called peccata seu errata naturae the faults or errors of nature because they are against the integritie and perfection of the nature of the bodie so the rebelling of the carnall concupiscence against the lawe of reason is against the integritie and perfection of the soule and so an error of nature Contra. 1. We grant that there are naturall faults both in the soule as forgetfulnesse ignorance dulnesse of vnderstanding in the bodie weakenesse infirmitie blindnesse and such like which are the fruits and effects of sinne but not sinne themselues but concupiscence is none of that kind for all these infirmities are effects and passions but the concupiscence rebelling against the minde is actiue and working and Augustine himselfe giueth a reason why he calleth it sinne quia inest illi inobedientia contra dominatum mentis because there is in it disobedience against the lawe of the minde gouerned by grace so that it disobeyeth not only the law of the mind but resisteth the motions of the spirit now all disobedience to the will of God is sinne 2. and that it is not naturall but a morall and spirituall sinne appeareth by the effects because it causeth the spirituall death of the soule Argument 4. Vnlesse the precept Thou shall not lust did prohibite the verie first motions that haue not the consent of the will then should there be no difference betweene this and the other precepts which doe condemne also ipsos prauos affectos the euill affections as of wrath enuie in the sixt of lust and carnall desire to the which the will is inclined in the seauenth so then this commandement ipsos appetitus quibus titillamur doth condemne the verie appetite which tickleth vs though it haue not our consent Calvin Pererius answereth that the other commandements onely prohibite ipsos externos actus the eternall acts of stealing committing adulterie and such like numer 58. Contra. 1. Our Blessed Sauiour confuteth him who Matth. 5. sheweth how in the former commandements the verie affections and inward purposes are restrained as of anger in the sixt thou shalt not kill of lusting after a woman in the heart in the seauenth thou shalt not commit adulterie 2. yea Pererius confuteth himselfe confessing afterward numer 60. praeceptis illis legalibus âon solum externa peccata c. in those legall precepts not the externall workes of sinne onely to be prohibited but the verie inward concupiscence But we haue staied somewhat to long in this controuersie Controv. 9. That the commandement Thou shalt not lust is but one 1. The Romane catechisme which the Romanists generally follow deuide the last commandement into two the first forbidding the coueting of things of pleasure as the neighbours wife the other things of profit as our neighbours house and goods and they make the two first commandements thou shalt
of death Pareus so also Osiander doctrina euangelij side apprehensa the doctrine of the Gospel apprehended by faith doth deliuer me likewise Rolloc liberatio hac non est regeneratio sed peccatorum remissio this dedeliuerance is not regeneration but remission of sinnes and his reason is because the Apostle speaketh of a full and absolute deliuerance from sinne and death which is in remission of sinnes not in regeneration which is but in part 5. But I rather ioyne both these together regeneration and remission of sinnes from the which we are deliuered by the grace of Christ as Augustine comprehendeth both for sometime he expoundeth the Apostles words of the remission of sinnes lib. 1. de mixt concupis c. 32. how hath he deliuered vs nisi quia concupiscentiae reatum peccatorum omnium facta remissione c. but that the spirit of life hath dissolued the guilt of concupiscence remission of all sinnes beeing made sometime he applieth them to this worke of regeneration the law of the spirit of life hath deliuered thee from the law of sinne and death ne scilicet concupiscentia c. re in peccatum mortem pertrahat c. lest concupiscence challenging thy consent should draw thee into sinne and death lib. 1. cont 2. epist. Pelagian c. 10. And Calvin also though he cheefely insist vpon the second as he is alleadged before yet he omitteth not the first by the spirit of life vnderstanding the spirit of God which hath besprinkled our soules with the blood of Christ not onely to cleanse them à labe peccati quoad reatum from the staine of sinne in respect of the guilt sed in veram puritatem sanctificat but to sanctifie vs with true puritie c. And the ioyning of these two together doth best fit the occasion of these words and most agreeth vnto the words themselues for the Apostle hauing before spoken both of our iustification in Christ and our sanctification in not walking after the flesh now bringeth in this as a reason of both which is the spirit of life in Christ applied vnto vs by faith and concerning the words the spirit of regeneration answereth to the law that is the force of sinne and the life of grace to the law of death from the first we are deliuered by the spirit of sanctification from the other by the life of righteousnesse in our iustification 6. But Origens exposition is farre wide who by the spirit of life vnderstandeth the spirituall sense of the law and so he will haue in the law both literam occidentem spiritum viâificantem the killing letter and the quickning spirit for the Apostle here directly against the law opposeth the spirit of grace and life in Christ. Quest. 3. What is vnderstood by the law of sinne and death 1. Some by the law of sinne vnderstand the morall law which was the ministrie of death and by it came the knowledge of sinne So Ambrose who propoundeth this obiection that seeing the Gospell and law of faith is likewise vnto sinne the sauour of death vnto death vnto some the sauour of life vnto life as the Apostle saith 2. Cor. 2. why faith if it worke the same thing which the law doth may not be said also to be lex mortis the law of death maketh this answer qui non obediunt fidei non occiduntur à fide sed à lege c. they which obey not faith are not killed by faith but by the law because they which came not vnto the faith are condemned by the law as guiltie of sinne and death c. But this were to confound the law and faith as though the law commanded and prescribed the Euangelicall faith for the law punisheth onely the breach and transgression thereof but the law commandeth one thing namely doe this and thou shalt liue saith onely in the Gospel requireth of vs to beleeue Rom. 4. 10.9 Pet. Martyr giueth this answer that the Gospel quamdiu fâris sovat c. so long as it onely foundeth outwardly and the spirit worketh not within doth differ nothing from the law but when the spirit worketh inwardly together with the preaching of the Gospel then it hath the effect to saluation which the law cannot haue because it requireth other things then the Gospel the Gospel then is not the ministrie of death as the law not for that it doth not punish vnbeleeuers as the law doth the disobedient but in respect of the doctrine of saluation by faith which men are capable of by grace whereas the doctrine of workes by the law can bring no saluation vnto any no not beeing in the state of grace Together with Ambrose Vatablus and Pareus by the law of death will haue the law of Moses to be vnderstood quia peccatum deteget occidit because it discouereth sinne and killeth it iudging it worthie of death so also Bellarmine lib. 4. de iustificat c. 13. ration 5. and gloss interlin But if the law doe condemne sinne and sentence it with death it is not the law of sinne beeing against it it is called the ministerie of condemnation 2. Cor. 3.9 but so it is nostro vitio by our fault not of it selfe but that is said to be the law of a thing which it properly prescribeth and aymeth at 2. Origen seemeth to vnderstand the ceremoniall law which was impossible to be obserued as he giueth instance of the law of the Sabboth and of sacrifices as before by the spirit he interpreteth the spirituall sense of the law But the Apostles intent is not here to compare the literall and spirituall sense of the law together but to shew what libertie we haue obtained by Christ from sinne and condemnation 3. Some by the law of sinne and death vnderstand carnis imperium the dominion or power of the flesh or of sinne raigning in the flesh and the tyrannie of death which followeth Calvin the law of sinne is the law of the members which the Apostle spake of before Chrysostome Pet. Martyr the accusing of sinne and power of death Osiander or ab obligatione from the bond and obligation of sinne and death Lyranus à iure peccati c. from the right or power of sinne and death as Erasmus we are deliuered both from the power and guilt of sinne for Moses law the Apostle no where calleth the law of sinne Chrysostome So here there is mention made of three lawes two good the law of grace which taketh away sinne the law of Moses which is mentioned in the next v. which sheweth sinne but taketh it not away and one euill law namely of sinne which maketh vs guiltie gloss ordin Quest. 4. Of the best reading of the 3. verse 1. Erasmus and Vatablus doe supplie the word effecit or praestitit did or performed in this sense that which was impossible to the law c. God sending his Sonne c. did c. This reading also follow the Ecclesiasticall expositors collected by Marlorat
opinion examined that our sinnes are remitted onely by Christs death not for the the obedience and merit of his life Controversies vpon the 5. Chapter 1. contr Whether a good conscience and integritie of life be the cause of peace with God 2. contr Against invocation of Saints 3. contr Of the certaintie of salvation and of perseverance 4. contr That the tribulation of the Saints is not meritorius though it be said to worke patience 5. contr That we are not iustified by the inherent habite of charitie 6. contr Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them 7. contr Against other obiections of Socinus and other impugning the fruit and efficacie of Christs death in reconciling vs to God his Father 8. con That Christs death was a full satisfaction for our sins against Socinus his cauils 9. contr That Christs death was not onely satisfactorie but meritorious against Socinus Certaine controversies touching Originall sinne 10. cont That there is originall sinne in men by the corruption of nature against the opinion of the Hebrewes 11. contr That Adaws sinne is entred into his posteritie by propagation not imitation onely against the Pelagians 12. contr Of the manner how originall sinne is propagated against the Pelagians where it is disputed whether the soule be deriued from the Parents 13. contr Against the Pelagians and Papists that originall sinne is not quite taken away in Baptisme 14. contr What originall sinne is against the Romanists and some some others and specially against them which hold it to be Adams sinne imputed onely to his posteritie 15. contr That originall sinne is not onely the privation of originall iustice 16. contr Of the wicked heresie of Marcion and Valentinus with the blasphemous Manichees 17. cont That all sinnes are mortall and worthie of death by nature 18. contr That Henoch and Elias are not yet aliue in the bodie 19. contr The Virgin Marie conceiued in originall sinne 20. contr Againe meritts 21. contr That the punishment of originall sinne is euerlasting death 22. contr That Christs essentiall iustice is not infused into vs. 23. contr Against the Patrons of vniuersall grace 24. contr Against the Popish inherent iustice 25. contr That we are iustified both by the actiue and passiue obedience of Christ. 26. contr Against the Philosophers who placed righteousnes in their owne workes 27. contr Against the Manichees and Pelagians the one giuing too much the other too little to the lawe 28. contr Of the assurance of salvation 29. contr Of the diuerse kinds of grace against the Romanists Controversies out of the 6. Chapter 1. contr Against the administring of the Sacraments in an vnknowne tongue 2. contr Concerning inherent iustice 3. contr That the Sacrament of Baptisme doth not conferre grace by the outward worke 4. contr That Baptisme serueth as well for the remission of sinnes to come as of sinnes past 5. contr Whether in Baptisme our sinnes be cleane taken away 6. contr Of the baptisme of infants 7. contr Of the assurance of salvation 8. contr That Christ shall not die in the next world againe for those which were not healed here 9. contr Against the Sacrifice of the Masse 10. contr Concerning freewill 11. contr That concupiscence remaining in the regenerate is properly sinne 12. contr Whether a righteous man may fal into any mortall or deadly sinne 13. contr Against the Manichees 14. contr Concerning inherent iustice 15. contr Against the power of freewill in the fruits of righteousnesse 16. contr Whether all death is the wages of sinne 17. contr Against the distinction of veniall and mortall sinnes 18. contr That everlasting life cannot be merited by good workes Controversies vpon the 7. Chapter 1. contr Against Purgatorie 2. contr Of the lawfulnes of second marriage 3. contr Whether the marriage bond be indissoluable before the one partie be dead 4. contr That the disparitie of profession is no cause of the dissolution of marriage 5. contr Whether the bill of diuorce permitted to the Iewes did lawfully dissolue matrimonie vnder the Law 6. contr Against the workes of propitiation 7. contr Against the Heretikes which condemned the Lawe 8. contr That we are freed by grace from the strict and rigorous observation of the lawe 9. contr That concupiscence though it haue no deliberate consent of the will is sinne forbidden by the commandement 10. contr That the commandement thou shalt not lust is but one 11. contr Against freewill Controversies out of the 8. Chapter 1. contr That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation 2. controver That none are perfect in this life 3. controver That regeneration is not the cause that there is no condemnation to the faithfull 4. contr Against the Arrians and Eunomians concerning the dietie of the holy Ghost 5. contr Against the Pelagians that a man by nature cannot keepe and fulfill the lawe 6. contr The fulfilling of the lawe is not possible in this life no not to them which are in the state of grace 7. con That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 8. contr Against merits 9. contr Whether in this life one by faith may be sure of salvation 10. contr Against the invocation of Saints 11. contr That a strange tongue is not to be vsed in the seruice of God 12. contr That euerlasting glorie cannot be merited 13. contr That hope iustifieth not 14. contr Whether hope relie vpon the merit of our workes 15. contr Against the naturall power and integritie of mans will 16. contr That predestination dependeth not vpon the foresight of faith or good workes 17. contr Against the opinion of Ambrosius Catharinus concerning predestination 18. contr That election is certaine and infallible of grace without merit and of some selected not generally of all 19. contr That the elect cannot full away from the grace and fauour of God and be wholly giuen ouer vnto sinne 20. contr Whether a reprobate may haue the grace of God and true iustice 21. contr That the elect by faith may be assured of euerlasting salvation Controversies out of the 9. Chapter 1. contr That succession of Bishops is no sure note of the Church of Christ. 2. contr Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. ver 3. contr Against the prophane and impious collections of Eniedinus and Socinus late heretikes 4. contr That the water in baptisme doth not sanctifie or giue grace 5. contr Against the vaine observation of Astrologers in casting of nativities 6. contr That the soules had no beeing in a former life before they came into the body 7. contr Whether the foresight of faith or workes be the cause of election 8. contr That not onely election vnto grace but vnto glorie also is onely of the good will of God 9. contr That the Apostle treateth as well of
he calleth God ãâã ãâã ãâã ãâã ãâã the habitation of God Pareus Perer. disputat 14. 5. Galen by the contemplation of the creatures and of the excellent workmanship of the world did finde out the wisdome power and goodnes of God for thus he writeth lib. 3. de vsu partium as Beza annot and Gryneus out of him translateth Sacrum istum sermonum vti verum hymnum conditori nostro componaÌ c. This sacred speach as a right hymne I will compose to our Creator and this I hold to be the true worship of him not to offer vnto him many sacrifices of bulls or burne ointment and incense but if I both know him my selfe and declare him vnto others how great his wisdome power and goodnes is for in that he would haue all these things made and enuied vs not any of those good things this is a cleare demonstration of his goodnes in that he would finde out a way how to adorne all those things it was his great wisdome and in that he would bring to passe and effect whatsoeuer he had decreed therein he shewed his power And by these meanes the Philosophers attained by their naturall light to some knowledge of God 53. Quest. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of Saint Paul 1. Obiect The Apostle saith here that the things which might be knowne of God were manifest vnto them how then is it saide in the Psal. 53.1 The foole hath said in his heart there is no God and Isa. 1.3 The oxe knoweth his owner c. but Israel hath not knowne me and it is said of all in generall Ioh. 1.18 No man hath seene God and yet more euidently the Apostle thus writeth 1. Cor. 1.21 Seeing the world by wisdome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue Answ. 1. Caietane giueth this solution that the Apostle saith not none of the world knew not God sed mundus communiter non cognovit the world generally knew him not though the wiser sort among them as the Philosophers knew him yet they in respect of the rest of the world were as none But the Apostle doth exclude euen the wise from the true knowledge of God as he saith in the same place 1. Cor. 1.20 Where is the wise c. hath not God made the wisdome of this world foolishnes 2. Pareus thus answereth Impijs negatur cognitio Dei efficax salutaris quae ex verbo discitur the effectuall and sauing knowledge of God is denied vnto the wicked which is learned out of the word but an vnfruitfull and idle knowledge they may haue Tit. 1.16 They professe that they know God but by workes they denie him But the Apostle speaketh not here of the knowledge of God by his word the world by wisdome knew not God in the wisdome of God but of the naturall knowledge which the heathen might haue had of God for as Theodoret wel noteth the Apostle sheweth three kinds of wisdome two are naturall the wisdome of man by the light of reason the other the wisdome of God shining in the creatures these two the Apostle speaketh of here the third kind is the wisdome of God in his Sonne Christ which afterward the Apostle also expresseth v. 24. We preach Christ the power of God and the wisdome of God 3. P. Martyr maketh this answer that there were some among the heathen which by nature were perswaded there was a God but afterward they did not yeeld vnto him that which was proper vnto God as the Epicures denied vnto God the gouernment of the world but made him as an idle beholder of the actions of men beeing no agent himselfe And some likewise grew to that impudencie that they sought by subtill reasons to prooue that there was no God But though this be true which P. Martyr affirmeth yet it is too particular to include the whole meaning of the Apostle for he saith generally of the heathen that the world knew not God not onely certaine sects of Philosophers among them but all the Gentiles generally 4. Pareus hath an other answer that this naturall light could not bring them to the knowledge of God because it was obscured and darkned by sinne and so imperfect thorough the naturall corruption of man But this doth not fully satisfie neither for though by mans fall this naturall knowledge is decaied yet there was sufficient remaining if the Gentiles had not abused it at the least as the Apostle saith that they might haue groped after God in some sort to haue knowne him 5. This solution then remaineth that there is a twofold naturall knowledge one is onely speculatiue consisting in a bare and naked contemplation of God bringing forth no fruit the other is practicall when men according to that light which they haue of God doe feare him and worship him the first kind of knowledge of God the heathen onely had as the Apostle sheweth Rom. 1.21 When they knew God they did not glorifie him as God neither were thankefull but became vaine in their imaginations for the heathen notwithstanding this naturall direction which they had generally did fall vnto idolatrie and so dishonoured that God whome they knew by his creatures Mart. Perer. 54. Quest. Of the meaning of these words That they should be inexcusable v. 20. 1. Some thus translate the Greeke words ãâã ãâã ãâã ãâã ãâã ad hac vt sint to this ende that they may be unexcusable Beza Pareus to the intent that they be inexcusable Genevens And Beza thinketh that God for this cause would haue the light to shine in darknes vt homines nihil possent praetexere that man should vse no pretext or excuse But it is hard to say that God for this ende gaue the light of nature vnto men to take away all defense and excuse from them whereas Gods intent was that man should thereby come vnto the knowledge of the Creator 2. Origen Chrysostome doe vnderstand this consecutivo by way of consequent that this followed as a consequent vpon their abusing of that naturall knowledge which was giuen them And Theophylact maketh it like vnto that saying in the Psalme 51.4 Against thee haue I sinned c. that thou maist be iust when thou speakest it was not the ende but a consequent so also Erasmus and Faius est consequens cognitionis illius it was a consequent of that knowledge But the Apostle seemeth to signifie more then so Tolet. 3. Aretius because he can not thinke that to this ende were these helps giuen them to make them inexcusable taketh this to be a new argument against iustification by works that whereby the Gentiles were made inexcusable can not iustifie them but by their workes they were made inexcusable Ergo. But the Apostle speaketh here of the light of nature which the Gentiles vsed not of their works which follow in the next verse 4. Wherefore
appointed for generation so the Syrian translator re quae non est ex natura vsae sunt they vsed the thing both which was not of nature c. 3. So likewise the men with men wrought filthines actiuely in forcing vpon other vnnaturall acts of vncleannes and passiuely in suffering others to doe it this was the sinne of Sodome for the which they were destroied Socrates is noted among the Philosophers for masculine venerie which Plato condemneth And the Apostle may seeme to haue speciall relation here vnto the abominable vncleannes of the Romanes and specially ãâã who was a monstrous beast for such sinnes against nature Pareus Chrysostome ãâã elegantly sheweth how whereas by Gods ordinance in lawfull copulation by mariage two became one flesh both sexes were ioned together in one by this Sodomiticall vnââânnes the same flesh is diuided into two the men with men working vncleannes with women and so serue in stead of two sexes 68. Quest. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 1. There are some sinnes which are as punishments of former sinnes which are non tormenta peccantium sed incrementa vitiorum not so much the torment of sinners as the encreasing of sinne as Augustine saith And here we may make a foure-fold distinction of sinnes 1. some are not onely sinnes but the causes also of sinnes following as Gregorie giueth instance of one giuen vnto riot and excesse in eating and drinking which causeth him through the lustines of his flesh to commit adulterie here his Epicures life is both a sinne and the cause of an other sinne namely adulterie 2. Some sinnes are both the cause of an other sinne following and the punishment of a former as if the adulterer proceed further to commit murther here adulterie is the punishment of his gluttonie and the cause of murther 3. And there is a sinne which is the punishment of a former sinne though it bring forth no new sinne as murther here is the punishment of adulterie 4. Some sinnes are neither the causes nor punishment of other sinnes but simply sinnes in themselues as namely when any one repenteth of his sinne and proceedeth no further 2. But here it will be obiected that euery sinne is voluntarie but the punishment of sinne is involuntarie how then can sinne be a punishment and euery punishment of sinne is iust and so of God but sinne is vniust and not of God therefore not a punishment To this obiection diuers answers are made 1. The master of the sentences lib. 2. distinct 36. giueth this solution that sinne is said to be a punishment not as it is a fault committed by the will but in respect of the effect which it worketh in the soule which is the corrupting of the minde and making it guiltie of damnation But in this sense euery sinne should be a punishment of sinne because the minde is thus corrupted and made guiltie euen by the first sinnes which one committeth 2. Therefore Thomas Aquinas addeth further that sinne in respect of the nature thereof because it is voluntarie is not a punishment but in respect of the cause which is the subtraction or remoouing of the grace of God whereby he falleth into further sinne And further he explaneth the matter thus that sinne is a punishment 3. waies either in respect of somewhat going before as the absence or subtracting of the grace of God or somewhat which accompanieth sinne either in the minde as the corrupting and polluting of it or without as crosses and troubles which are sent for sinne or els in respect of somewhat ensuing and following as the torment of conscience But all these the subtracting of grace outward trouble and remorse of conscience may concurre in the first sinnes which are not the punishment of any precedent sinnes therfore a further reason hereof is to be found out 3. Wherfore God in punishing one sinne by an other is to be considered as a iust Iudge that not onely by subtracting his grace as Pererius not by giuing Sathan power ouer sinners to draw them further into sinne as Hyperius but by the secret working of his iustice in ordering and directing all things according to his will he so disposeth and effecteth that the wicked are giuen ouer to greater impietie and iniquitie to commit sinne with greedines so then this ãâã ãâã ãâã ãâã ãâã recompence hath neither reference vnto the sinners themselues who regard herein nothing but their owne inordinate pleasure not yet vnto Sathans worke who intendeth nothing but the contumely of God and the destruction of the vngodly but it is referred vnto God who in punishing sinne by sinne onely respecteth the due course of his iustice in thus recompencing their former error God then is no way accessarie to their sinnes but concurreth as a iust Iudge in punishing their former sinnes with greater following Pareus Faius here noteth well a difference betweene the word ãâã ãâã ãâã ãâã ãâã which the Apostle here vseth which signifieth a iust and full recompence answering and correspondent vnto the merit of their sinne which word is onely vsed of euill works but ãâã ãâã ãâã ãâã ãâã a reward is giuen vnto good works as be conferred of grace not answering vnto any merit before going 3. As thus it hath beene shewed how sinne is the punishment of sinne so also one sinne may be the cause of an other and that either directly or indirectly directly when as a man by one sinne is inclined to commit an other and that three waies 1. in respect of the ende as when one through couetousnes committeth murther to enioy an others wealth 2. or by suggesting the matter of an other sinne as gluttonie bringeth forth adulterie 3. or in respect of the efficient and moouing cause as when one by practise and continuance in sinne is growne into an habit of sinning which still stirreth him vp to heape sinne to sinne Indirectly one sinne causeth an other by remoouing that which should keepe one from sinne as namely when the sinne first committed excludeth the grace of God whereby one should be preserued from sinne Thom. prim secund qu. 80. art 2. 69. Quest. How the Gentiles are said not to regard to know God v. 28. 1. Origen thinketh that the Apostle setteth downe here three kinds of impieties against God first of them which worshipped idols to v. 23. which was the generall sinne of the Gentiles secondly of those which worshipped the creature rather then the creator v. 25. such were the Philosophers and Astronomers which were skilfull in the obseruation of naturall things thirdly he thinketh heretikes here to be noted that regard not to know God But the Apostle seemeth still to continue in the same argument setting forth the sinnes of the Gentiles that as before he shewed how they polluted and defiled themselues so now he describeth other sinnes as fruits of their idolatrie namely such as are
did commit the same things themselues Theodoret. But the Apostles words beeing generall Thou art inexcusable O man whosoeuer thou art are not to be so restrained 3. Chrysostome thinketh the Romanes are here specially taxed who were the Lords of other nations and so tooke vpon them to iudge others But the Apostle hetherto in generall hath reasoned against all the Gentiles 4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers such as were Socrates Cato who erred in the same things whereof they reprooued others Hyper. But the Apostle in generall speaketh to euery man whatsoeuer 5. Yea some doe make the Apostles speach yet more particular that he should specially meane Seneca with whome he was familiar But as yet S. Paul had not beene at Rome and therefore if Seneca were knowne vnto the Apostle this their knowledge beganne after the writing of this epistle 6. Wherefore I rather thinke with Pareus that the Apostle noteth all such in generall among the Gentiles who found fault with others beeing guiltie of the same faults themselues yet so as the Iewes be not excluded though principally the Gentiles be taxed see the analysis before he speaketh of a generall iudgement whereby one iudgeth an other that is subscribeth to Gods iudgement that they which doe such things are worthie of death so Chrysostome Vniuersi mortales licet non omnes thronos iudiciales c. for all mortall men though they haue not iudiciall thrones c. yet they iudge either in word or in the secret of their conscience Ambrose thinketh that the Apostle here preuenteth an obiection that whereas he had before noted such as committed sinne themselues and fauoured it in others they might thinke to be free which condemned it in others though they did it themselues therefore the Apostle sheweth that euen such could no way escape the iudgement of God 2. Quest. Whether one offend in iudging an other wherein he is guiltie himselfe It may be thus obiected that if a man make himselfe inexcusable in iudging an other for the same crime which he knoweth by himselfe then it is not safe for such an one to iudge an other as our Sauiour reprooueth those which brought the woman taken in adulterie because they themselues also were not without sinne Ioh. 8. Ans. 1. The iudge which condemneth an other is in the same fault either occultè in foro conscientiae secretly and in the court of their conscience and then they sinne not in iudging of an other or they are publikely detected of the same sinne and then they sinne not in that they giue iust sentence vpon other but in respect of the scandall and offence giuen to others Thomas non peccat quia reprehendit sed quia inordinatè reprehendit he sinneth not because he reprehendeth him but because he doth it inordinately Gorrh. 2. so that the power of the office must be distinguished from the vice of the person such a iudge neither offendeth against the lawes which command malefactors to be punished nor against the offendor which hath deserued that punishment but he sinneth in giuing offence to others Pareus 3. our blessed Sauiour misliketh not the action that they accused the adulteresse for he himselfe admonisheth her to sinne no more but the manner that they did it in hatred delighting in the punishment of an other and in hypocrisie not looking into themselues Martyr 4. Herein Dauid offended who pronounced sentence of death against the man of whome Nathan put the case in his parable not yet perceiuing that he himselfe was the man against whom he pronounced sentence Erasm. such many were there among the heathen Diogenes accused Grammarians which diligently sought out Vlysses faults and were ignorant of their owne and Musitians which tuned their instruments beeing themselues of vntuneable manners Astronomers for that they gazed vpon the starres and saw not the things before their owne feere Orators because they were carefull to speake iust things but not to doe them the common people praised them which contemned money and yet they themselues were addicted to the desire of money ex Gryn 5. Now whereas our Sauiour saith Iudge not that ye be not iudged Matth. 7. he speaketh not there against ciuill iudgement or brotherly admonition but against hastie and precipitate iudgement and vncharitable curiositie when men pried and searched into the faults of others not with a desire to amend them but to the end thaâ their faults might be rather excused with the multitude of otehr delinquents Martyr Quest. 3. Of these words v. 2. We knowe that the iudgement of God is according to truth 1. We knowe some will haue this principally referred to the Iewes we knowe by the Scriptures Tolet. we the Apostles and spirituall men Gorrh. we knowe both by the light of nature and by the testimonie of the word Pareus But the Apostle hauing here to deale against all men in generall doth vrge this naturall principle that God seeth more sharpely then men and therefore is a most iust iudge Beza so that he saith in effect we knowe that is it is certaine Osiander 2. The iudgement of God Chrysostome referreth this to the finall iudgement at the last day that howsoeuer some may escape vnpunished in this world yet the iudgement of the next world shall be according to truth so also Osiander but euen in this world the Lord also often sheweth his vpright and iust iudgement Ambrose maketh this the connexion of the sentence that if man iudge the sinnes which he seeth in another God shall much more But these words are rather a confirmation of the former sentence that he which iudged an other and yet committed the same things could not so escape for though he were blind in his owne iudgement God would finde him out his hypocrisie could not be hid 3. According to truth where the iudgement of God is opposed to the iudgement of man in these two things first mans iudgement is partiall he often iudgeth according to the person not the qualitie of the offence Calvin and againe there are many secret things which God will bring to light but man cannot iudge them Lyran. Socrates who publikely disputed of vertue yet priuately was an idolater Cato 2 Censor of others yet was an vsuter and did prostitute his wife these men though they seemed without reproofe vnto others yet the Lord that iudgeth according to truth would finde out their sinnes Beza 4. Origen here mooueth this question if God iudge according to the truth so that the euill receiue euill things and the good good things at the hands of God how then commeth it to passe that a man who hath liued wickedly and repenteth him findeth remission of sinnes and fauour with God and an other which hath liued well and afterward falleth into euill is punished the answer is that God iudgeth here according to truth for in the one ingressa piet as impietatem depellet godlinesse entreth and expelleth vngodlinesse and in the
other vngodlinesse expelleth godlinesse and so euerie one is iudged in truth according to that present state wherein he is whatsoeuer he had beene before Quest. 4. Whether a iudge be bound herein to be like vnto God to iudge according to the truth which he knoweth Some here resolue that a Iudge is bound to followe the euidence which is brought in before him though he know the truth to be otherwise in his owne conscience indicandum est secundum veritatem manifestam id est probatam they must iudge according to the manifest truth which is prooued and not according to the secret truth Gorrham Hugo Cardinal and so their resolution is that a iudge is not bound to absolue a man publikely condemned though he knowe him to be innocent Contra. 1. Indeede a iudge cannot followe that truth which is hid and secret and no way made knowne vnto him and in this case if an innocent man be condemned the Iudge is free because he followeth the euidence hauing no other direction to the contrarie But if the Iudge knowe in his conscience that he is innocent he is by no meanes to consent to his condemnation whatsoeuer euidence is brought in to the contrarie for he is to iudge according to the truth as God iudgeth now there can be but one truth neither can the action of that Iudge be warranted which is against his knowledge for whatsoeuer is not of faith is sinne Rom. 14. But see this question handled at large Hexapl. in Exod. c. 23. qu. 13.14 whether I must desire the Reader to haue recourse because it were superfluous to handle the same things in diuerse places Quest. 6. Of the reasons why the Lord vseth patience and forbearance toward sinners 1. The Apostle vseth three words ãâã ãâã ãâã ãâã ãâã goodnesse bountifulnesse which is seene in the generall benefits which God vouchsafeth to the wicked as in granting them the Sunshine and raine and such other temporall blessings ãâã ãâã ãâã ãâã ãâã patience and forbearance which is in bearing with the wicked and not punishing them in their sinnes ãâã ãâã ãâã ãâã ãâã longanimitie and long sufferance when God still deferreth his punishments though men heape sinne to sinne the first and chiefest cause of this long sufferance in God is the expectation of mens repentance that they should thereby come to amendement of life as S. Peter saith 2. epist. c. 3.9 God is patient toward vs and would haue no man to perish but would haue all men come to repentance 2. As Gods mercie and goodnes herein appeareth so also the malice of men in abusing the Lords patience and their more iust condemnation in the end is made manifest as the old world was most iustly destroyed after they had been warned an 120. yeares by the preaching of Noah 3. God taketh occasion by the malice impenitencie and hardnesse of heart in the wicked to shewe his powerfull and wonderfull workes as Pharaohs hardnesse of heart gaue occasion to the Lord to shewe his wondrous workes in Egypt 4. While the impenitent abusing Gods long animitie are more hardned in their sinnes others in the meane time make good vse of the diuine patience and are conuerted vnto repentance as in Egypt though Pharaoh became worse yet many of the Egyptians were humbled by these plagues and were turned vnto God and ioyned vnto his people 5. God vseth patience toward some for the ensample encouragement and confirmation of others that they should not despaire of the goodnesse of God as S. Paul saith that Iesus Christ might first shew on me all long suffering vnto the example of them that in time to come shall beleeue in him to eternall life 1. Timoth. 1.16 Quest. 7. Whether the leading of men to repentance by Gods long sufferance argueth that they are not reprobate It will be here obiected that seeing the long sufferance of God calleth all vnto repentance and whom he would haue repent he would haue saued it seemeth then that none are reiected or reprobate whom the Lord so inviteth and calleth vnto repentance Answer 1. Such as are effectually called vnto repentance by Gods patience and long suffering are indeede elected for the elect onely are effectually called to repentance but such as abuse Gods patience and are impenitent still may notwithstanding be in the state of reprobation for though the same meanes be offred vnto them to bring them to repentance yet they haue not the grace the decree then concerning the reiecting of such impenitent persons and the offer of such meanes as might leade them vnto repentance may verie well stand together because it is of their owne hardnes of heart that the meanes offred are not effectuall 2. And thus also another obiection may be answeared that if it be Gods will that such should come to repentance whether the malice of man therein can resist the will of God for if it were Gods absolute will and good pleasure that such should come vnto repentance no man could resist it God is able to change and turne the most impenitent and hard heart if it pleased him But here we must distinguish betweene effectuall calling which alwaies taketh place and none can hinder it and calling not effectuall yet sufficient if men did not put in a barre by their owne hardnes of heart Gods absolute will then is not resisted when men come not to repentance for his will is to leaue such to themselues by his iust iudgement and not to giue them of his effectuall grace Faius Now hereof no other reason can be giuen why God doth not giue his effectuall grace to all but his good pleasure as our Blessed Sauiour saith Matth. 11.26 It is so father because thy good pleasure is such Quest. 7. How the bountifulnes of God in leading men to repentance and the reuelation of his wrath spoken of ch 1.18 may stand together The reuelation of Gods wrath and iustice against all vnrighteousnes and his goodnes and mercie in expecting the conuersion and repentance of sinners are not contrarie the one to the other for if men haue grace to come to amendment of life by Gods long sufferance then his mercie taketh place in forgiuing them their sinne and acquiting them of their punishment which is satisfied for in Christ But if they become impenitent and abuse Gods patience then his iustice sheweth it selfe in their condigne and deserued punishment So Gods bountie and mercie appeareth in forbearing to punish if they will repent and his wrath is reuealed vpon their impenitencie and abusing of Gods long sufferance Pareus Quest. 8. How God is said to harden the heart seeing the wicked doe harden their owne hearts v. 5. After thine hardnes and heart that cannot repent this hardnesse of heart is naturally in mans heart and is encreased by his owne peruersnes and obstinacie yet God sometime also is said to harden the heart as the Scripture saith he hardened the heart of Pharaoh This is done three wayes 1. because men take
nature none are ignorant of but when they come to draw out particular conclusions out of these generall rules there they faile either beeing blinded in their iudgement or corrupted by euill manners and custome whereupon it commeth that men take those things in their practise to be good and commendable which are euill as among the Germanes as Caesar writeth lib. 6. de bell Gall. robberie was counted no fault neither was the vnnaturall loue of boyes among the Grecians and Romanes held to be vnlawfull and infamous 2. An other proofe hereof that the light of nature is not vtterly extinguished is by the force and working of the conscience which is readie to accuse the offender and to prick and sting his soule as Cain by this light of his conscience was driuen to confesse that his sinne was greater then could be forgiuen 3. An other argument hereof which the Apostle also toucheth here is the practise of naturall men who did performe diuers commendable things by the light of nature agreeable to equitie as appeareth by diuers politike lawes and positiue constitutions of the Gentiles by the which these two assertions and conclusions of Plato are found to be true legem esse inventionem veritatis that the law is the inuention of truth that is the law of nature and legeÌ est imitationeÌ veritatis the law is the imitation of truth that is positiue laws grounded vpon the law of nature 32. Qu. Whether ignorance of the law of nature in man doth make any way excusable 1. First though the light of nature be now much darkned and obscured yet thereby a man notwithstanding this naturall darknes and ignorance is left without excuse as the Apostle saith c. 1.20 to the intent that they should be without excuse and the equitie thereof thus further appeareth the Prophet Dauid saith Psal. 79.6 Powre out thy wrath vpon the heathen that haue not knowne thee and S. Paul 2. Thess. 1.8 in flaming fire rendring vengeance vnto them that doe not know God But Gods iudgement is most iust he would not punish men without their fault seeing then that euen they which know not God shall be iudged it remaineth that their ignorance is not without their owne fault that is an excellent saying of Augustine inexcusabilis est omnis peccator vel reatu originis c. euery sinner is inexcusable either by originall guilt or by voluntarie additament whether we know or be ignorant for ignorance in them that would not vnderstand is sinne without doubt in them that could not it is the punishment of sinne and so in both non est iust a excusatio sed iust a damnatio there is no iust excuse but damnation is iust c. epistol 105. So both waies is the ignorant man left without excuse for that perfect light of nature which was giuen at the first to man was lost by his sinne so that this ignorance is the iust punishment of sinne and that light of nature which remaineth was by the Gentiles abused that they would not vnderstand that which nature reuealed 2. Yet although the ignorance of the law altogether excuse not as it serueth not the malefactors turne to say he knew not the law of the Prince against the which he hath offended yet it doth somewhat extenuate the offence for the faults committed by the ignorant are lesse then those which such fall into that haue knowledge according to that saying of our blessed Sauiour Luk. 12.47 The seruant that knew his masters well and prepared not himselfe neither did according to his will shall be beaten with many stripes but he that knew it not and did commit things worthie of stripes shall be beaten with few stripes for vnto him that is ignorant are wanting two things knowledge and a good will but he that sinneth wittingly hath but one want onely good will and inclination and the one hath both voluntatem facti peccati the will of the deede and the sinne but he that falleth of ignorance hath onely a will to the deed not to the sinne though the deede be sinne see further of this matter 4. chap. 1. quest 57. 33. Quest. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ. It was the common opinion of the Philosophers that there were the seedes of all vertuâ graft in the minde of man by nature which seedes growing to ripenes were able to bring forth right vertuous actions But the contrarie is euident that this naturall seede is imperfect and of it selfe vtterly vnable to bring forth any such fruit 1. The Apostle saith that he which soweth to the flesh shall of the flesh reape corruptioâ but he that soweth to the spirit shall of the spirit reape life euerlasting it is then the seede oâ the spirit that sanctifieth to life euerlasting he that is lead onely by the light of nature soâeth to the flesh and the fruit thereof is corruptible S. Iohn also saith he that is borne of Gââ sinneth not for his seede remaineth in him 1. Ioh. 3.9 he then that is onely borne of natââe hath not this seede remaining in him and therefore can not chuse but sinne 2. If the morall law without the grace of Christ were of no efficacie to bring a man to righteousnes but rather serued to reueale sinne as the Apostle saith Rom. 4.13 Thâ law causeth wrath and Rom. 7.11 Sinne tooke occasion by the commandement and deceâââ me and thereby slew me much lesse is the law of nature auaileable to direct one vnto yet ââous acts but rather it is an occasion to the wicked that abuse it of further stumbling ãâã as a light suddenly flashing vpon ones eyes walking in darknes doth dazle them the moââ and causeth him to stumble 3. This further appeareth how vnsufficient this naturall light is because in many thorough custome and continuance in sinne their very conscience is corrupt that they are nââ touched with any remorse for euill but as the Prophet saith Ier. 3.3 Thou hadst a whoââ forehead thou wouldest not be ashamed so they grew to be impudent and shameles in their euill doing and as their conscience was feared as with an hoat yron so their iudgement ââblinded taking good for euill and euill for good Isa. 5.20 4. If it be obiected that the Gentiles did many commendable things there are found âmong them many worthie examples of iustice temperance fortitude yet these were sâââ from true vertues for both these semblable vertues were obscured with many other viââ which raigned in them and they aimed at doing such things at a wrong ende they referrââ all this their endeauour either to their owne profit or els to get praise thereby so that thââ did ouercome other inferiour lusts desires with the predominant humour of couetousâ and ambition like as in a bodie full of diseases and infirmities there may be one which not exceed the rest draw the
disput 19. err 94. Ans. 1. The Eunuchs faith was not onely an historicall knowledge that Christ was the Sonne of God which the Deuills also knew and confessed but he beleeued to haue remission of his sinnes in his name and therefore he was baptised for baptisme in the name of Christ was for remission of sinnes Act. 2.38 the same may be said of the keeper of the prison who was baptised with his houshold 2. Neither was Abrahams faith onely a generall apprehension that Christ should come of his seede but he made particular application of that promise euen to himselfe trusting to be saued by the Messiah and therefore our Sauiour saith of him Ioh. 8.56 Your father Abraham reioyced to see my day he saw it and was glad 3. Pererius third exception is that a man can not in this life by faith be certaine of remission of sinnes some of his arguments are these 1. Iob faith c. 9.15 Though I were iust yet could I not answer and v. 20. Though I would iustifie my selfe mine owne mouth would condemne me c. And S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. The Apostle biddeth âs to worke out our saluation with feare and trembling Philip. 2.12 S. Paul also was not so sure of his iustification but that he still remained in doubt and feare 1. Cor. 9.27 I beate downe my bodie and bring it in subiection least after I had preached to others I my selfe should be a reprobate 3. This certentie of remission of sinnes should be either humane or diuine the humane is of three sorts either by the outward sense or by the inward act of vnderstanding or by euident demonstration but none of these it is the diuine is also of two sorts either by the generall apprehension of the articles of faith but this worketh no such certentie for then euery Christian that knoweth and beleeueth the articles of faith should haue it or by speciall and particular reuelation which euery one can not haue Perer. disput 19. numer 97. Contra. 1. Iob and Paul in those places speake onely of such iustification which might be grounded vpon their owne worthines by such iustification indeede they could haue no assurance but they renounced it I am not thereby iustified saith the Apostle that is by his owne conscience which yet accused him not 2. The Apostle both teacheth others to take heede of carnall securitie and presumption and shewed the practise of it in himselfe one may be sure of remission of sinnes and yet walke in feare and reuerence this certentie then of remission of sinnes onely excludeth carnall securitie not reuerent and faithfull feare neither did S. Paul feare to become a reprobrate but least if he should doe contrarie to his doctrine it should be a reproofe vnto him for he himselfe was most sure of his saluation as he professeth confidently that nothing could separate him from the loue of God in Christ Rom. 8.38 3. This certentie indeede we willingly graunt is not humane but diuine neither is it so diuine as that it needeth alwaies an extraordinarie and speciall reuelation and yet it is more than an vniuersall and generall apprehension of the articles of the faith for betweene these two there is a third a particular application by faith of the generall promises of God whereby a faithfull man groweth into this assurance 4. And whereas he further obiecteth that seeing euery mortall sinne hindreth iustification if a man can not assure himselfe to be free from sinne neither can he be assured of the remission of his sinnes we answer that if a man did thinke by his owne puritie to obtaine remission of his sinnes he can not possibly be assured of forgiuenes so long as he hath sinne but seeing we hope to be iustified by faith in Christ by his righteousnes and not our owne notwithstanding that the faithfull are compassed about with infirmities yet this hindreth not the certentie of iustification by faith So then a faithfull man must be considered two waies in his spirituall part which is quickned and lightened by faith and in his carnall infirmitie which yet remaineth in the regenerate which causeth sometimes doubtfulnes in the seruants of God but the spirituall man preuaileth and faith ouercommeth our carnall infirmities that although they be and remaine in vs yet they doe not raigne 5. This then notwithstanding all these former obiections remaineth as an vndoubted principle of our faith that a faithfull man may be assured by faith of his iustification and of the free remission and forgiuenes of his sinnes in Christ which appeareth to be 1. by the nature and propertie of faith which is to be without wauering Iam. 1.6 Let him aske in faith and wauer not 2. by the effects of faith which worketh boldnes confidence and assurance and peace with God Rom. 5.1 but we could haue no peace of conscience if we were not assured of forgiuenes 3. by the experience which the faithfull had as S. Paul by faith was most assured perswaded of the loue of God toward him in Christ Rom. 8.38 whereof proceeded that his praier to be dissolued and to be with Christ Phil. 1. see further hereof Synops. Centur. 4. err 56. 18. Controv. What manner of faith it is that iustifieth Pererius saith that iustification may be taken two waies either for the preparation and tending vnto iustice or the very production of iustice it selfe as the word generation in naturall Philosophie is sometime taken for the very production of the forme and the perfection of generation or for the first alteration and change of the matter which is but in the way and tending vnto generation the Apostle speaketh of the first kind of iustifying in this place faith is saide to iustifie that is faith not yet formed with charitie prepareth and maketh a way vnto iustification which is per charitatis infusionem by the infusion of charitie disput 18. numer 86. so his opinion is that faith which is said to iustifie is seuered from charitie it is fides informis expers charitatis an imperfect and vnformed faith voide of charitie Contra. This assertion is flat contrarie and opposite to the Scripture for the Apostle sheweth that it is faith working by loue which saueth Gal. 5.6 and S. Iames saith that faith without works can not saue c. 2.14 but such a faith is dead and it is no other but the faith which deuills haue for the deuills beleeue and tremble v. 19. Let the Romanists content themselues with such a bare and naked iustifying faith but we are sure that such a faith which is separate from loue can not helpe vs. Controv. 19. Of the manner how faith iustifieth Here the Romanists haue these positions 1. they say faith iustifieth because it disposeth prepareth and maketh a way to iustification so Bellarm. Staplet c. Contra. 1. The Scripture saith the Iust shall liue by faith if faith bringeth and worketh the life of the
truely redeemed vs by his blood which first appeareth both by euideÌt testimonies of Scripture as Mark. 10.45 The Sonne of man came to giue his life a ransome for many Coloss. 1.14 In whom we haue redemption thorough his blood 1. Tim. 2.6 Who gaue himselfe a ransome for all men Apocal. 5.9 Thou hast redeemed vs vnto God by thy blood secondly all the parts requisite in redemption doe here concurre together 1. there must be captiues that are we 2. one to redeeme which is Christ. 3. a ransome must be paid that is Christs blood 4. and one to whom it must be paied that is God see further hereof in Pareus ãâã 10. Controv. 23. That Christ truely reconciled vs by his blood against an other blasphemous assertion of Socinus v. 25. To be a reconciliation thorough faith in his blood against this Socinus obiecteth that Christ was no otherwise a reconciliation then the couer of the Arke in the old testament was called the propitiatorie not that thereby God was reconciled but that God shewed himselfe therein reconciled and appeased toward his people So also the sacrifices of the lawe are said to be ãâã ãâã ãâã ãâã ãâã a reconciliation yet there was no satisfaction made vnto God by them to this purpose that impious Socinus part 2. c. 2. pag. 81.82 as he is cited by Pareus dub 11. Contra. 1. It is false that the Arke and sacrifices of the old Testament did reconcile as Christ hath reconciled vs for there is great difference betweene dumbe and senselesse ceremonies the blood of beasts and the most holy and liuely blood of Christ. 2. the Arke and the sacrifices though in themselues and their owne vertue they did not reconcile vnto God yet typically and sacramentally they did reconcile as beeing types and figures of the true reconciliation by Christ. 3. And that Christ was verily and properly our reconciler vnto God appeareth in that the Apostle addeth in his blood which he offred vp to God his father which to what ende was it so offred vp but to be a reconciliation thus much of the controversall questions out of this chapter 6. Morall observations v. 3. Shall their vnbeleefe make the faith of God of none effect c. Origen hereupon hath this note infidelitas eorum qui vel non accedunt ad fidem c. their vnbeleefe which either come not to the faith or fall away from it when they laugh vs to scorne in our fasting almes deeds and other workes of faith fidem quae in nobis est non evacuant doe not euacuate or make voide the faith in vs our faith and pietie is not hindred by other mans incredulitie and prophanenesse And in that the Apostle doth here preuent the cauills and obiections of the Iewes it teacheth that the minister of Gods word should so set forth the doctrine of the truth whether in Church or Schooles as that he may meet with all contrarie obiections made against the truth both to satisfie the mindes of them that are desirous to learne to deliver them from all scruple and doubting and to stoppe the mouth of gainesayers Pareus in v. 1. v. 4. Yea let God be true Seeing God is alwaies found true of his promise but men are liars and deceitfull we are taught that in all our trialls and tentations we should certainly ground vpon the promises of God and not be carried away or swayed by the promises or threats of men to let goe our confidence in Gods promises as Dauid in all his afflictions when he was chased vp and downe and persecuted of Saul staied himselfe vpon the truth of Gods promises v. 4. That thou mightest be iustified When as God doth correct vs his children for our sinnes or otherwise exerciseth his iudgements in the world we should not seeme to accuse God or murmure against him but confesse God in all his works and iudgements to be iust and our selues to be sinners as Dan. 9.8 to vs appertaineth open shame c. yet compassion and forgiuenesse is in the Lord. v. 3. What though some did not beleeue As the Oracles of God committed to the Iewes yet were not in vaine though some beleeued not so the Minister of Gods word must not be discouraged and giue ouer his calling because he seeth in some his labour to take small effect Martyr for euen our Blessed Sauiour in that his most heauenly sermon of the eating of his flesh and drinking of his blood was forsaken and left of many of his hearers yet many of his disciples went away in so much that he said vnto the twelue Will ye also goe away Ioh. 6.67 v. 9. Are we more excellent The Apostle that his reprehension might appeare more easie and tolerable ioyneth himselfe in the companie and maketh himselfe one of the number and indeed he was a part and member of Israel So the Prophets doe often ioyne thereselues with the rest of the people as partaking with their sinnes as Dan. 9.5 We haue sinned and committed iniquitie for like as the praise and commendation of the good and vertuous extendeth it selfe vnto all the congregation wherein there are notwithstanding some carnall men and hypocrites so the sinnes of the congregation doe euen touch and some way defile the godly because that they liuing among the wicked might offend in their connivence in not reproouing the sinnes of others as they ought or in not giuing themselues such good example of life as they should or some other kind of way might be touched v. 21. By the Lawe commeth the knowledge of sinne Then is the lawe first to be preached to make men to knowe themselues and to acknowledge their sinnes this was the course that Iohn Baptist tooke to preach repentance to the people and to bring them to confesse their sinnes and so to prepare a way for the Gospell of Christ for like as a wound cannot well be cured vnlesse first it be searched to the bottome so the heart must first be humbled before it can be truely capable of the comforts of the Gospel v. 31. Doe we then make the Lawe of God of none effect c. As the adversaries in S. Pauls time blamed his doctrine concerning iustification by faith onely as an enemie to the Lawe and good workes whereas the Apostle alwaies ioyneth sanctification with iustification workes with faith though he exclude workes in the act it selfe of our iustification So the aduersaries of the grace of God in these dayes the Papists and Romanists doe slaunder the doctrine of the Gospel which vrgeth iustification by faith onely as though it should beate downe and hinder the exercise of good workes But we say with the Apostle that by this doctrine of onely faith we doe not destroy the law but indeed establish it in as much as we hold faith without workes to be a dead and fruitlesse faith we do not separate work from faith though we exclude them from iustification faith which
God who is like me that shall call and declare it c. and what is at hand and what things are to come c. Doct. 8. Of the nature condition and properties of faith v. 13. Who aboue hope beleeued vnder hope faith then is a grace and gift of God whereby we giue a firme and sure assent vnto his promises in Christ euen aboue and against naturall reason in faith then these things are considered 1. the author thereof God faith of Gods gift Ephes. 2.8 2. the obiect or matter of faith in generall is the word of God but the particular and proper obiect which is called obiectum adaequatum is the promise of saluation in Christ. 3. the qualitie and property which maketh the forme of faith is to be firme and sure without wauering and to beleeue euen beyond and against the apprehension of naturall reason Pet. Martyr 5. Places of controversie Controv. 1. That the Apostle excludeth all kind of workes from iustification v. 2. If Abraham be iustified by workes The Romanists are here of opinion that the Apostle onely excludeth such workes as were done onely by the strength of nature without faith in the Mediator so Staplet Antid pag. 46. who vrgeth this reason among other to confirme his opinion the Apostle onely excludeth such workes which expect not an eternall reward with God but the workes done in faith doe expect an eternall reward therefore such workes he excludeth not Contra. 1. But the contrarie is euident that the Apostle shutteth out all workes whatsoeuer from the matter of iustification 1. he speaketh of the workes of Abraham now a faithfull man not an vnbeleeuer 2. he mentioneth workes in generall without any distinction denying iustification vnto them and ascribing it vnto faith 3. euerie thing which is rewarded ex debito of due debt is excluded from iustification but to euerie worke is the wages due of debt as vers 4. To him that worketh the wages is counted by debt therefore euerie worke is excluded 2. Concerning his reason if he vnderstand the reward which is due of debt and not giuen by fauour then euen the workes of faithfull men cannot expect such a reward if he meane a reward giuen by fauour then as well the workes which are so rewarded as those which shall not are excluded 3. And as the workes of faith are excluded together with workes done before and without faith so also not onely doth the Apostle speaking of workes meane the rewardes onely but euen the workes of the morall law also for the Apostle nameth workes in generall and he directly afterward speaketh of the morall law v. 15. The law causeth wrath and where no law is there is no transgression which though it be true of euery law in generall yet this generally is seene in the morall law Controv. 2. Whether blessednesse consist onely in the conuersion of sinners v. 7. The Romanists here obiect that as the Apostle out of the Psalmes ascribeth beatitude to the remission and forgiuenesse of sinnes so elswhere in Scripture it is giuen vnto innocencie of life and to other vertues as Psal. 119. Blessed are the vndefiled in heart and Matth. 5. Blessed are the mercifull blessed are the pure in heart c. 1. Peter Martyr answeareth here by a distinction of beatitude which is either inchoata begunne onely and that is in our iustification or perfecta it is perfect and absolute in the kingdome of God so he will haue the Apostle here to speake of the blessednesse which is begunne in our iustification but in the other places the blessednesse in the next life is promised 2. Calvin saith that all these beatitudes which are pronounced doe presuppose the happinesse which is in beeing iustified by faith without the which all the other promises are in vaine 3. But the more full answear is that the Apostle here sheweth the cause and manner of our iustification which is by faith in Christ but in the other places it is onely declared to whom this iustification belongeth and who they are that shall be blessed namely the mercifull and vndefiled in heart but the Apostle sheweth why they are blessed because they beleeue in Christ Pareus dub 5. Controv. 3. Whether sinne is wholly purged and taken away in the iustification of the faithfull The Romanists are of opinion that not onely the guilt of sinne is taken away in iustification but sinne it selfe is altogether purged and so for sinnes to be couered idem plane valet atque esse sublata nulla prorsus relicta is all one as to be taken away and not to remaine at all Perer. disput 3. numer 11. Tolet. annot 10. and they impute this opinion to the Protestants peccata non auferri c. that sinnes are not taken away in iustification but remaine the same they were onely they are not imputed after iustification their reasons are these 1. It was the opinion of the Pelagians confuted by Augustine that in baptisme there is not giuen remission of all sinnes nec auferre crimina sed radere and that it doth not take away sinne but onely prone it as it were and pare it the roote remaineth still August lib. 1. contra 2. epist. Pelagian c. 13. like vnto this error they make the opinion of Protestants Perer. ibid. 2. It were no iustice in God if sinne remained still not to impute it not to impute sinne vnto the sinner seemeth not to stand with the rule of equitie Tolet. ibid. 3. The Scripture so speaketh of the remission of sinnes as though they were wholly remooued as Isaiah 44. I haue taken away thine iniquitie as a cloud 1. Cor. 6. but ye are washed ye are sanctified Iob. 1. Behold the lambe of God that taketh away the sinnes of the world Isaiah 1. If your sinnes were as redde as scarlet they should be made white as snowe Hes. 14.3 Take away all iniquitie and receiue vs graciously Coloss. 2.14 Putting out the handwriting of ordinances that was against vs these and the like places are produced by Tolet and Pererius in the foresaid places to prooue the full remoouing and abolishing of all sinne in our iustification 4. Otherwise Christs merit should be of lesse force and efficacie then the sinne of Adam if it should not wholly remooue and take away sinne brought in by Adam Tolet. 5. Pererius inferreth as much out of the Apostles words here if our sinnes be hid and couered then are they not seene of God si non videntur à Deo nulla vtique sunt if they are not seene then are they none at all for if sinne still remained in the faithfull which God hateth then he should finde somewhat in them worthie of hatred and so what he hateth consequently he punisheth Perer. numer 11. Contra. 1. Our aduersaries doe not truely propound the state of this question betweene them and the Protestants for we affirme not that the same sinnes remaine before iustification and after there is great difference between peccatum
inhabitants regnans sinne dwelling in vs and raigning in vs before iustification it both dwelleth in the faithfull and raigneth but after it dwelleth but raigneth not againe before the righteous are iustified by faith there is no sanctitie in them but vpon their iustification presently followeth sanctification whereby they are become holy and full of good workes though some reliques of sinne remaine There are three things then specially here to be considered in sinne macula culpa poena the blot of sinne the fault or offence and the punishment now after we are iustified by faith the fault is remitted the punishment acquired but some blot and blemish remaineth Now that in the iustified and regenerate remaineth some seede and reliques of sinne it thus is manifest 1. The Apostle confesseth that there was sinne dwelling in him Rom. 7.20 2. Dauid when he thus spake Psal. 32. Blessed is he whose wickednesse is forgiuen had now many yeares beene the seruant of God and yet he confesseth he had sinnes which had neede of forgiuenesse Bucer 3. the verie word it selfe of not imputing of sinne presupposeth a being of sinne for that which is not at all cannot be said not to be imputed for of that which is not there can be neither action nor passion Faius and that which is couered appeareth not not because it is not but because it is couered 2. Now for answear vnto the arguments obiected 1. the error of the Pelagians rather cleaueth vnto the Romanists then the Protestants who affirme that in baptisme there is sealed remission of all sinnes as well going before baptisme as following after whereas the Papists extend the vertue of baptisme vnto the sinnes onely before going neither doe we say that the sprigges onely of sinne are pruned the roote remayning still but that the very roote thereof is killed though some sprigges doe sprout still yet they shall neuer branch out to beare the like bitter fruit as before And as we are free herein from the error of the Pelagians so let them take heede that the error of Origen be not here worthily fastened vpon them who vpon this place of the Apostle writeth to this effect that when the soule of a sinner leaueth and forsaketh sinne then his iniquities are said to be remitted and when it beginneth to doe well then it hideth and couereth sinne bonis recentibus with newe good things But when it is come to perfection vt nullum in ea vestigium inveniri possit nequitiae that not a footesteppe of sinne can be found in it c. then the Lord is said not to impute sinne c. Here Origen concurreth with the Romanists or they rather with him that there remaineth no relique of sinne in the faithfull after iustification and that they couer and hide their sinnes by their good workes which doth quite ouerthrowe and peruert the Apostles sense who alleadgeth these testimonies out of the Psalmes to prooue that righteousnesse is imputed without workes which were no proofe at all if sinnes were couered and hid by good workes Beza annot 2. Not to impute sinne vnto a sinner continuing and remaining still in the strength of his sinne were indeede no iustice but to a sinner that repenteth of his sinne and amendeth it is iust with God not to impute sinne for the worthinesse of Christ. 3. All these testimonies produced of the taking and washing away sinne are vnderstood of remitting the fault and offence and acquitting the punishment it followeth not but that there remaineth some blot and blemish still 4. Christs merit is as effectuall to take away sinne as Adam was to bring it in and in the ende Christ shall vtterly abolish the verie relikes and remainder of sinne which though Christ by his infinite power could effect all at once yet it pleaseth him to worke it by degrees to beginne our iustification here and to finish it in his kingdome 5. How our sinne is couered in Gods sight and how the Lord is said not to see it Augustine sheweth well si texit peccata Deus noluit advertere si noluit advertere noluit animadvertere si noluit animadvertere noluit punire c. if God haue hid our sinne he would not marke it if he would not marke it neither would he chastice it if not chastice it then not punish it neither must ye so vnderstand that the Prophet said our sinnes are hid quasi ibi sunt c. vivunt as though they be there and are aliue c. to this purpose Augustine who by the hiding and Gods not seeing of our sinnes vnderstandeth his not seeing them vnto punishment And although sinne in it selfe be hated and detested of God yet it followeth not that the faithfull should be hated for sinne dwelling in them because they hate it and iudge it in themselues sinne then is to be considered two wayes in it selfe and as it cleaueth and adheareth to the person yet seeing the person of the faithfull wherein it is found is not addicted and wholly enclined vnto it but likewise hateth and abhorreth it the Lord loueth their person accepted in Christ though he hate that which is euill in them as they themselues also doe Controv. 4. Against workes of satisfaction v. 8. Blessed is the man to whom the Lord imputeth not sinne The opinion of the Romanists is here confuted that after remission of the offence in sinne and the guilt of eternall death there remaineth yet some temporall punishment to be satisfied for and yet there is full remission of sinne for the temporall punishment is extra substantiam peccati c. is not of or belonging to the substance of sinne but as an adiunct and a thing annexed to it Perer. disput 3. numer 13. Contra. 1. It followeth necessarily that where sinne is punished it is imputed and laid vnto the sinners charge But vnto them that are iustified nothing is laid vnto their charge as the Apostle saith Rom. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth therefore where sinne is not imputed and remembred no more there it is not thought of to be punished for how should it stand with equitie for God to punish the sinne which is remitted 2. No punishment is properly of the nature and substance of sinne but necessarie consequents and effects thereof euerlasting punishment it selfe is not belonging to the substance of sinne as Pererius confesseth that inest peccato secundum substantiam it belongeth to sinne in respect of the substance thereof for God hath appointed and decreed eternall death as the iust punishment of sinne but no substantiall part of sinne hath God ordained for then be should ordaine that which is euill If then one part of the punishment of sinne be discharged then the other also or else there should not be a full remission of sinne Controv. 5. Of imputatiue iustice against inherent righteousnesse v. 8. Blessed is the man to whom the Lord imputeth not sinne This is an
Sathans worke the strong man could not be bound but by a stronger then he Mart. And more particularly this excellencie appeareth in the author and efficient cause Adams sinne was vnius puri hominis of one and the same a meere man but the gift was Christi hominis Dei of Christ God and man Lyran. that was of our but this non solum patris sed filij gratia was not onely the grace of God the father but of his sonne Chrysost. 2. An other point of excellencie is generally in the worke it selfe and the manner of it 1. if sinne beeing a privative were so forcible vnto condemnation much more the iustice and grace of Christ beeing a thing positive is auaileable fortior vita quam mors iustitia quà m peccatum life is stronger then death and righteousnes then sinne Origen 2. fortius est mortuum resuscitare c. it is a more powerfull thing to raise one beeing dead then to kill one that is aliue Osiand 3. Chrysostome addeth further magis videtur rationi consonum c. it seemeth more agreeable to reason that one man should purchase saluation and redemption then condemnation to and for an other if then that were done which was more against reason for one to worke an others condemnation much more the other 3. As our redemption and iustification by Christ is more excellent then our condemnation by Adam in respect of the more excellent and powerfull cause as the Apostle sheweth v. 15. as is before expressed so it excelleth in regard of the more excellent fruits and effects whereof one is declared v. 16. that whereas one offence of Adam entred vnto the condemnation of many in Christ not onely that sinne is pardoned but all other our actuall sinnes non solum illud peccatum per gratiam est oblatum sed reliqua omnia not onely that fault is taken away by grace but all the rest also Chrysost. 4. An other effect is that in Christ we receiue abundance of grace v. 17. non tantum peccata sublata sed iustitia prastita our sinnes are not onely taken away but righteousnes also is giuen vs Chrysost. which he further thus setteth forth by this similitude like as if a Prince should deliuer a man that is enthralled with his wife and children and not onely restoare him to libertie but set him in a princely throne or as if a medecine should be giuen not onely to heale the disease but whereby the bodie should be made much stronger Lyrau so Christ non solum iustificat à peccatis sed etiam inducit ad gloriam doth not onely iustifie vs from our sinnes but also bringeth vs to glorie Lyran. 5. Chrysostome addeth one excellent priuiledge further which we obtaine in Christ that whereas death came by Adam in Christ we obtaine that by death we receiue no hurt sed plurimi luchri tulerimus but much good as 1. death perswadeth vs and the remembrance thereof to liue soberly and honestly 2. hic sunt Martyrum coronae death was the occasion of the crowne of martyrdome 3. and thereby we are made fitte for immortalitie 6. Origen herein placeth the excellencie of this effect that not onely death no longer raigneth sed duo conferuntur bona two good things are conferred life is giuen in stead of death Christ our life raigneth in vs and we also shall raigne in life with him This then is the abundance of grace that we receiue in Christ. 1. in that we are not onely purged from our sinnes but iustified in Christ. 2. and sanctified in him 3. made fellow heires with Christ and restored to be the sonnes of God 4. and brought to euerlasting glorie 36. Quest. Some other opinions refused wherein this excellencie should consist 1. Some thinke that herein consisteth the excellencie of grace because the sinne of Adam was deriued onely vnto men the grace of Christ is reuealed to Angels Perer. disput 12. This is true that euen the Angels doe stand by Christ but it is not the meaning of Saint Paul here for he speaketh expressely of the abounding of this gift of iustification vnto men v. 18. 2. Pererius further saith that by originall sinne which we haue from Adam we are onely made subiect poenae damni to the penaltie of losse which is the privation of the grace and glorie of God but in Christ we are deliuered from the penaltie not onely damni of the losse but sensus of feeling and suffering the torments of hell But the Apostle is contrarie who saith that by the offence of one sinne came vpon all to condemnation v. 18. the euerlasting condemnation then of bodie and soule is due vnto men by nature in respect of originall sinne without the mercie of God in Christ and elswhere the Apostle saith we are all the children of wrath by nature Eph. 2.2 to the children of wrath belongeth all kind of punishment not onely in the priuation of life and glorie but in the actuall feeling and suffering of eternall torments 3. The ordinarie glosse saith that death in Adam raigned onely temporaliter temporally but grace and life in Christ eternally but death in Adam should haue raigned eternally if Christ had not redeemed vs not onely temporall but eternall death is the reward of ãâã then seeing all sinned in Adam all by nature are subiect euen to eternall death 4. Pet. Martyr obserueth out of Oecumenius an other point of excellencie in Christ aboue Adam for Adams sinne cooperans habuit omne nostrum peccatum had euerie one of our sinnes to helpe and worke together with it but the grace of Christ came vpon all sine nostra cooperatione without our ioynt working for not onely the faithfull and beleeuers but infidels also and vnbeleeuers shall rise againe from death But Pet. Martyr taketh these exceptions to this obseruation 1. Adams sinne without our actuall sinnes was sufficient to condemne his posteritie 2. though the vnbeleeuers shall rise againe it shall be to their further condemnation it shall be no benefit vnto them 3. though Gods grace doe worke without vs yet there is somewhat required in the faithfull that they should beleeue though that also be the gift and worke of God in vs. 5. Wherefore the true excellencie of the grace of Christ aboue the sinne and condemnation by Adam consisteth in those points declared in the former question because in Christ we are restored to a more excellent state then we lost in Adam 1. by Adam we are depriued of a temporall paradise in Christ we are restored to an heauenly 2. in Adam we are excluded from the eating of the materiall tree of life but in Christ we feede of the bread of heauen which giueth eternall life 3. in Adam it was giuen vs posse non mori non peccare a possibilitie not to sinne not to die but in Christ we shall obtaine non posse peccare mori that we cannot die nor sinne in the next life 4. by Adams sinne we are
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other ãâã ãâã ãâã ãâã ãâã to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet coÌscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word ãâã ãâã ãâã ãâã ãâã worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
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 principiuÌ 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
an enemie to God for if it were so that this enemie were natura non voluntatis in nature not in the will of man there would be no reconciliation for things in nature contrarie and enemies one to the other cannot be reconciled 2. The Manichees also are here confuted who did hold that sinne was of God as the anchor and beginner thereof for they did make two beginnings one of good the other of euill and two Princes one of light the other of darkenes this wicked fansie is here confuted for the Apostle sheweth that sinne entred by Adam and so descended to his posteritie Faius Controv. 17. That all sinnes are mortall and worthie of death by nature v. 12. And death by sinne if then death came in by sinne yea children hauing onely originall sinne are subiect to death hence it is euident that all sinnes are in themselues worthie of death so that it is a vaine distinction which the Romanists make betweene veniall and mortall sinnes as though some sinnes were pardonable in their owne nature In that some sinnes are pardonable it is of grace and mercie in God not in the qualitie and propertie of the sinne Martyr Indeede there is some sinne remissible some irremissible as sinne against the holy Ghost but this difference ariseth not so much from the nature of the sinne as from the qualitie of the offender whose heart is so hardened that he cannot repent him of the blasphemie against the spirit Neither yet doth it followe if all sinnes are mortall in their owne nature that therefore all sinnes are equall for as there are degrees in the punishment of death so there are degrees in the sinnes themselues and though euen great offences are pardonable in the mercie of God yet pardon in such sinnes is more hardly obtained Controv. 18. That Henoch and Elias are not yet aliue in their bodies v. 12. And so death went ouer all men Hence then it is concluded that Elias and Heâââ doe not yet liue in their bodies whom the Romanists hold shall come in the ende of the world to preach against Antichrist Gorrhan would thus helpe the matter that deâh entred vpon them reatis non actu not in act but in the guilt their death is deferred it is not taken away c. for they hold that they shall be killed by Antichrist in the ende of the word Contra. 1. That it is appointed vnto men to die the Apostle testifieth Heb. 9.27 none are exempted from the common law of death as it is said 2. Sam. 14.14 We must needes die and we are as water spilt vpon the ground that cannot be gathered vp againe and the Psalmist saith Psal. 88.48 What man liueth and shall not see death Therefore Henoch and Elias are subiect to this generall law of death 2. And if they were yet aliue they must be either in the celestiall or terrestiall Paradise but the terrestiall was destroied in the flood and there they could not be preserued and from the celestiall Paradise none can returne to die againe that is no place or habitation for mortall creatures See further hereof Synops. Centur. 5. er 32. Controv. 19. The Virgin Marie conceiued in originall sinne The Romanists in their annotations vpon the 14. v. doe affirme that whereas all other are conceiued and borne in originall sinne Christ onely is excepted and his mother for his honour and by his speciall protection as many godly men iudge preserued from the some c. Contra. 1. But this error is euidently confuted by the Apostles words who saith that in him that is in Adam all haue sinned therefore euen the Virgin Marie also for onely Christ was conceiued by the holy Ghost without the seed of man of a virgin and therefore he onely was conceiued without sinne 2. and it was more for Christs honour to be borne of a sinner himselfe no sinner to shewe his puritie and perfection then come cleane and vndefiled euen out a vessel not naturally cleansed from sinne 3. If the holy Virgin must be conceiued without sinne because of her Sonne that was borne without sinne then by the same reason the mother of Marie must haue the same priuiledge because she brought forth Marie without sinne and so her mother before her and thus this priuiledge must runne vp still vnto Christs progenitors 4. Why are they afraid to determine this point absolutely that Marie was conceiued without sinne but set it downe onely as a priuate opinion of some godly men whereas Sixtus the 4. hath decreed it was so and thereupon for the strengthening of his opinion instituted the feast of the conception of the Virgin Marie and added these words to the salutation of Marie benedicta sit Anna mater tua de qua sine macula tua processit caro virginea and blessed be Anna thy mother from whom thy virgins flesh proceeded without spot 5. they will not denie but that Bernard the Master of sentences Thomas Aquin. and before them Augustine were godly and deuout men all which held the contrarie that the Virgin Marie was not conceiued without sinne August de Genes ad liter lib. 10. c. 18. Bernard epist. 174. Magister lib. 3. distinct â Thom. Aquin. vpon that place Controv. 20. Against merits v. 16. The gift is of many offences hence is inferred that seeing our iustification by Christ is called a grace and gift that it proceedeth from the free loue grace and fauour of God Pareus here well inferreth facessant ergo merita congrus c. away with all merits either of congruitie as preparations vnto grace or of condignitie vnto saluation for if our iustification and saluation were of merit or worke it were not of grace as the Apostle concludeth Rom. 11.6 If it be of grace it is no more of workes for then worke were no more worke c. 21. Controv. That the punishment of originall sinne is euerlasting death v. 18. By the offence of one the fault came of all vnto condemnation c. Here are two opinions to be refuted the first is of those which either promised vnto Infants dying without baptisme in originall sinne the kingdome of heauen as one Vincentius did hold whome Augustine confuseth lib. 1. de origin animae c. 9. or els did assure vnto them an happie estate in some middle place betweene heauen and hell as the Pelagians August haeres 88. vnto which opinion Pighius and Cathariâus two Popish champions come very neere who thinke that Infants dying in their infancie and so in originall sinne should enioy an happie and blessed estate here in earth after the generall resurrection The other opinion is generally of the Romanists which hold that Infants dying without baptisme shall haue poenam damni the punishment onely of losse in beeing depriued of the vision of God but they shall not haue poenata sensus the punishment or torment of sense or feeling and here some doe exempt them from all torment both inward and outward as Thomas
with other Schoolemen in 2. sentent distinct 33. some doe thinke they shall haue internum animi dolorem the inward greese of minde for the losse of the heauenly beatitude as holdeth Pet. Lombard 2. sentent distinct 33. with some other schoolmen to whome Bellarmine subscribeth lib. 6. de amiss grat c. 6. 1. For the first opinion that infants dying in their originall sinne are not excluded heauen these arguments are brought 1. The infants shall be afflicted with no sensible punishments because they had no euill mind will or purpose while they liued here 2. Neither is there any contrition or sorrow in this life required for originall sinne much lesse in the next to this purpose Pighius 3. Cartharinus among other reasons vrgeth that place Dan. 12.2 that many shall awake out of the dust some to euerlasting life some to shame whereupon he inferreth that all shall not rise to one of these ends but some and so there should be a third sort that should neither goe to heauen nor hell but enioy a third place 4. There shall be a new heauen and a new earth as the new heauens shall not be without inhabitants so neither the earth which is most like shall be the place for such infants Contra. 1. Though infants actually in their life shewed no euill purpose will or intent yet it is sufficient to their condemnation that they had an euill inclination by nature which would haue shewed it selfe if they had liued to yeres of discretion the onely cause why their euill inclination appeareth not for that their mind hath not fit organes or instruments to exercise the faculties thereof like as the young cubbes of foxes and wolues are killed and destroied when they are yet young though they haue yet done no harme because it is certaine if they should be suffered to grow they would follow their kind so the Scripture saith that the imaginations of mans heart are euill from his youth Gen. 9.21 2. And holy men euen for their originall sinne haue shewed great contrition and sorrow in this life as Dauid confessing his sinne beginneth with his very sinnefull birth and conception Psal. 5.1 so S. Paul crieth out Rom. 7. wretched man that I am who shall deliuer mee from the bodie of this death 3. In that place of Daniel many is taken for all as Augustine and Theodoret expound that place as S. Paul in the fift chapter to the Romans v. 17. by many vnderstandeth all as by one mans disobedience many were made sinners for otherwise it would follow that all should not arise that sleepe in the dust but onely some 4. And it is a weake reason there shall be inhabitants of the new earth therefore infants shall inhabite it Bellarmine thinketh that the earth shall be couered with waters and so haue no inhabitants at all but this is an idle speculation for the earth shall then be restored to a perfect estate not to lie hid vnder the waters and to what end there shall be a new earth it is curiositie to enquire the scripture hauing not expressed it And if it be appointed for the habitation of the Saints to passe from heauen to earth and to follow the Lambe wheresoeuer he goeth it is a worke consequent that infants shall be those Saints thus much shall suffice for the answer vnto these reasons 5. And further the opinion it selfe to make any kind of happines out of the kingdome of heauen and to inuent a third place betweene heauen and hell is contrarie to the Scripture which forteth all men into two rankes or companies which are appointed to two places they are either of the sheepe at Christs right hand which shall enter into life or of the gootes at his left hand for whom hell fire is prepared Matth. 25. And the Scripture testifieth that all that shall be saued shall walke in the light of the celestiall Ierusalem Reuel 22.4 and without it shall be dogges c. 12.15 none then can be saued out of it 2. Now we come to the other opinion of the Romanists that send infants dying without baptisme to hell but they onely attribute vnto them a punishment without any sense vnlesse it be the inward greefe and dolor of mind to see themselues excluded the kingdom of God Contra. First it is an vncharitable opinion to send all infants to hell that die vnbaptised for the grace of God is not tied to the outward element God can saue without water it is not the want of baptisme but the contempt thereof that condemneth the Scripture saith Mark 16.16 he that shall beleeue and be baptised shall be saued but he that will not beleeue not he which is not baptised shall be damned here are three opinions 1. the Papists generally hold that all infants dying without baptisme are damned but this is a cruell and vncharitable opinion as is shewed before See else where more hereof Synops. Centur. 3. er 3. 2. Some thinke that many of the infants of the Saintes are saued euen without baptisme by the couenant of grace made vnto the faithfull and their seede but not all for some of the children of the faithfull doe not belong vnto election such were Ismael Esau. Thus Pet. Martyr 3. But the better opinion is that all the infants of faithfull parents dying in their innocent estate before baptisme are saued by the generall couenant of grace made to the righteous and their seede because there is now no barre or impediment put in to binder the efficacie of that couenant as in those which liue vnto the yeares of discretion and depriue themselues by their impietie and vnbeleefe of the benefit of that couenant Secondly that such infants as are not saued by Christ dying before baptisme or after doe suffer the sensible paines of hell fire though in the least and easiest degree of all it is thus prooued 1. The Scripture saith Reuel 10.15 Whosoeuer was not found written in the booke of life was cast into the lake of fire Infants then which are condemned shall be punished in hell fire 2. We see that infants euen in this life doe suffer in their infancie paine and torment of bodie it therefore standeth with Gods iustice that infants euen for originall sinne should feele sensible torments 3. If they will graunt that they shall haue the inward dolor of the minde to see others admitted into the kingdome of God and themselues excluded why not also paine of bodie seeing the Scripture saith that there shall be weeping and gnashing of teeth when men shall see the Patriarkes entring into heauen and themselues excluded and thrust out at the doores Luk. 13.28 4. Christ died for infants as well as for others and bare the punishment due vnto them for their sinnes but he suffered both the torments of bodie and minde therefore both were due vnto infants 5. Gregorie is of this opinion perpetua tormenta percipient qui nihil ex propria voluntaââ peccauerunt they shall receiue euerlasting
in the first the reason is not shewed why we are said to be graft into Christ but onely the similitude explained how he is said to be graft and we also 5. Erasmus because the word is ãâã ãâã ãâã ãâã ãâã planted together referreth it to the planting of the Iewes and Gentiles together into one bodie But Tolet well obserueth annot 5. that the Apostle speaketh of our planting into Christ not of one into an other 6. The meaning then of this phrase is this that Christ is the vine and we the branches as our Sauiour sheweth Iob. 15. and so we are by faith whereof baptisme is the Sacrament and seale planted and graft into Christ and doe receiue of his grace and spirit as the branches receiue the iuyce of the tree and as the tree and branches die together and growe together so Christs death causeth vs to die to sinne and his resurrection maketh vs to rise vnto newnesse of life Pareus But as similitudes must not be vrged in euerie point so must not this for betweene the naturall grafting of plants and our supernaturall and spirituall planting into Christ there is great difference for in the one the stocke for the most part is the worst but the science or plant is of a better kind and correcteth the euilnes of the stocke but here it is farre otherwise for we are of our selues wild plants and the stocke into the which we are planted is good and full of sappe Martyr Quest. 8. What resurrection the Apostle speaketh of v. 5. 1. There is some difference in the reading of the words Chrysostome who thinketh that the Apostle speaketh here de futura resurrectione of the resurrection to come will not haue the word ãâã ãâã ãâã ãâã ãâã similitude supplyed non subiunxit similitudini resurrectionis the Apostle added not and to the similitude of the resurrection But then the Greeke construction cannot hang together if for of the resurrection beeing in the genitiue case ãâã ãâã ãâã ãâã ãâã cannot agree with ãâã ãâã ãâã ãâã ãâã graft in which before is ioyned with a datiue ãâã ãâã ãâã ãâã ãâã to the similitude Haymo will haue it put in the datiue to the resurrection but in the originall it is in the genetive Therefore the word similitude must be supplied that as he said before we are graft into the similitude of his death so we shall be to the similitude of his resurrection and so Origen also readeth 2. Concerning the meaning of these words Chrysostome Origen Tertullian Haymo with others vnderstand them of the second resurrection and they vrge this reason because the Apostle putteth the word in the future erimus we shall be Chrysostome and whereas else where the Apostle speaketh in the time past hath raised vs vp together Ephes. 2.5 but here in the future Origen thereupon inferreth that there are two resurrections one of the mind in this life the other of the bodie in the next But this is no argument taken from the time for the Apostle speaketh in the future tense because our renouation is not perfect in this life but we must daily rise from the dead workes of sinne to the newnes of life Beza 3. The Apostle then here specially intendeth the first resurrection vnto newenesse of life as he said before as Christ was raised vp from the dead by the glorie of the father not to the glorie of the father as Beza and the Syrian interpreter for the praeposition is ãâã ãâã ãâã ãâã ãâã per thorough yet it signifieth that Christ beeing raised vp by the glorious power of the Godhead for he hath one power with his father was raised vp to liue in glorie as the Apostle faith afterward v. 10. he liueth vnto God so we should walke in newenesse of life 4. Yet from hence also we haue an assurance of the resurrection of our bodies Calvin that by Christs resurrection we now are raised vp to the life of righteousnesse and afterward to the life of glorie as the Apostle ioyneth them both together Coloss. 2.3 for yee are dead and your life is hid with Christ in God when Christ which is our life shall appeare then shall yee also appeare with him in glorie Mart. Quest. 9. What is vnderstood by the old man v. 6. 1. The old man some take for the bodie the newe for the soule as Haymo alleadgeth out of Augustine but euen the prauitie of the affections and mind are part of this old man and therefore the Apostle saith Ephes. 4.23 be renewed in the spirit of your minde 2. Neither is the old man here taken for mans nature but the corruption thereof as Theodoret veterem hominem non naturam appellat sed pravam mentem the old man he calleth not our nature but the depraued minde and in that he saith our old man he distinguisheth the old man from our selues then we our selues are not this old man but it is aliqââd nostrum something of ours Pareus 3. Now it is called the old man in two respects first as Adam the old man is compared with the latter Adam and from Adam is deriued originall sinne which bringeth forth such euill fruites in vs before we are regenerate secondly in respect of our selues because our former conuersation is old beeing compared with our renovation and regeneration Beza the first both is according to the first Adam in sinne our second and new birth is according to the latter Adam in holines and righteousnesse 4. To this our state in the old man belong these three things 1. the guiltines of sinne 2. the custome and continuance in sinne 3. fomes peccati the occasion procurement enrising vnto sinne which proceedeth from the sinne of our parents ex Thom. 5. But whereas the ordinar gloss giueth this note that whereas the oldnes of our nature consisteth in two things in culpa poena in the fault and punishment Christus sus simpla vetustaie duplicem nostram consumpsit Christ by his single oldnes that is his death hath taken away both ours c. this can no way agree with the scope of the Apostle for if the old man be of Adam and we are made newe in Christ then cannot the old man be said to be in Christ. Quest. 10. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroyed 1. Haymo propoundeth this interpretation among others that as Christ is the head of the elect and they with all their vertuous actions are his bodie so the deuill is as the head of sinne and the vngodly with all their sinnes are his bodie so that this bodie of sinne should haue relation vnto the deuill as the head but this bodie of sinne the Apostle called before our old man it hath relation to our selues not vnto the deuill 2. Some do take this bodie for our flesh in qua peccatum haeret whereto sinne cleaueth Beza Genevens and before them Theodoret but this cannot agree with the phrase which the Apostle
harder to say that the deuill had dominion then death ouer Christ. 3. Origen hath an other exposition that Christ dominatum pertulerit mortis quia formam servi susceperat did beare the dominion of death because he tooke vpon him the forme of a seruant and vpon all such death hath dominion but it was not necessarie that Christ should haue died though he had taken vpon him our nature seeing he was without sinne which causeth death 4. Wherefore death is said to haue had dominion quia sponte volens se subiecit mârti because he willingly submitted himselfe to death for our sinne Mart. Calvin Quest. 14. How Christ is said to haue died to sinne v. 10. 1. Hilarie lib. 9. de Trinitat thus readeth that which died died once to sinne and vnderstandeth it of Christs bodie making the article ãâã ãâã ãâã ãâã ãâã a relatiue of the neuter gender so also Laurentius Valla and Iacobus Stapulens but this would seeme to fauour the Nestorian heresie that diuideth Christs person to say that Christ died not but his bodie died and ãâã ãâã ãâã ãâã ãâã may be taken for the coniunction ãâã ãâã ãâã ãâã ãâã in that he died as Galath 2.20 in that now I liue to this purpose Erasmus Beza 2. For the meaning Hilarie thus expoundeth Christ died to sinne quia mortuus corpore because he died in the bodie wherein was the similitude of sinne lib. 9. de Trinit so also Augustine in Enchirid. 3. Haymo thus mortuus est semel peccato id est semper he died once to sinne that is alwaies because he neuer had sinne at all 4. Some vnderstand sinne as the cause wherefore Christ died that the sinnes of the world were the cause why Christ died so Ambrose he died for sinne that is for or because of sinners serm 18. in Psal. 18. 5. But the better sense is that Christ died to sinne that is tollendo to take away sinne so Chrysostome mortuus est vt illud tollerat he died for sinne to take it away Christ died otherwise to sinne then we doe ille expiando nos amitiendo he to expiate and purge our sinnes we to leaue it Pareus Quest. 15. How Christ is said now to liue vnto God ver 10. 1. Oecumenius thus vnderstandeth he liueth to God eo quod sit Deus because he is God that is by his diuine vertue 2. Pareus thus ad gloriam Dei patris he liueth to the glorie of God his father that by his life the Church should be glorified but thus Christ liued in the dayes of his flesh both by the power of God and to the glorie of his father as our Blessed Sauiour himselfe saith Ioh. 6.57 As the liuing father hath sent me so liue I by the father 3. Neither is Christ said so to liue vnto God as we are said in the next verse to be aliue vnto God that is by the spirit of grace for so Christ liued vnto God all the dayes of his flesh 4. Chrysostome thus expoundeth it to liue to God sine fine vinere is to liue without ende that is eternally neuer any more to die 5. But not onely the eternitie of Christs life is hereby expressed but the glorie and maiestie also as Haymo interpreteth he liueth in gloriam paternae maiestatis in the glorie of the maiestie of his father as Reuel 18. And am aliue but was dead and behold I am aliue for euermore c. 6. And by this phrase is expressed the indissoluble vnion which Christ hath with God the father the Apostle hereby doth not onely signifie that he now liueth in eternall happines sed indivulse Deo haerere but is inseparably ioyned vnto God Martyr Quest. 16. Of these words v. 11. likewise thinke yee c. 1. Likewise thinke ye 1. Origen saith the Apostle vseth this word because this death which he speaketh of namely dying to sinne in cogitatione consistit non in effectu consisteth in the cogitation not in any externall effect 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari cannot be represented to the eye but is apprehended by faith 3. Haymo giueth this sense they must in memoriam reducere often bring to remembrance and bethinke themselues that they are dead to sinne so also Tolet annot 15. and Faius 4. but the word ãâã ãâã ãâã ãâã ãâã signifieth rather collect yee gather ye it is the inference of the conclusion from the head to the members that we are certainely dead by the commemoration of his death so is the word vsed c. 3.28 ãâã ãâã ãâã ãâã ãâã we conclude Beza Pareus 2. Dead to sinne but aliue to God Some doe interpret this of the life of the Saints in the resurrection when they shall liue to God for euer neuer to die any more but the Apostle speaketh of the life of grace as the next verse sheweth 3. In Iesus Christ c. 1. Origen maketh this the sense to liue in righteousnesse holines peace is to liue in Christ because Christ is all these and to the same purpose Chrysostome he that hath obtained Christ hath receiued euery vertue and grace with him 2. Gorrhan referreth it to the imitation of Christ making the seuere parts of Christs life an example of so many degrees of our spirituall life to his conception answeareth propositum the purpose of newe life to his natiuitie our regeneration to his death our labour in dying to sinne to his sepulture cessatio vitiorum the ceasâing of sinne to his resurrection answeareth nova vita iustorum the newe life of the righteous to his asscention processus virtâtum our proceeding in vertue to his sitting at the right hand of God gloria beatorum the glorie of the Blessed Saints 3. But here is more signified then a similitude or conformitie to and an imitation of Christ the Apostle expresseth the author and efficient cause of our dying vnto sinne and liuing vnto God namely Christ Iesus Christo auxiliante Christ helping vs Oecumen Christi opere by the worke of Christ gloss interlin per Christum mediatorem by Christ our Mediator Lyran. as the Apostle saith Galath 2.20 I liue by faith in the Sonne of God Bucer Pareus with others Quest. 17. How sinne is said not to raigne c. ver 12. 1. Chrysostome and Theodorets obseruation seemeth here to be somewhat curious that the Apostle speaketh of the raigning not of the tyrannizing of sinne the difference betweene which two is this the one is of necessitie the other is voluntarie he would not haue them willingly to submit themselues in obedience vnto sinne although it doe play the tyrant in suggesting euill thoughts and desires yet they should resist them and not suffer sinne to haue a peaceable kingdome to this purpose Theodoret But this distinction is not necessarie for the kingdome of sinne in man is a meere tyrannie the kingdome properly in man is peculiar to the spirit because sinne vsurpeth vpon them that by right are
are deliuered for none can come vnto Christ vnlesse his father drawe him Ioh. 6.44 we cannot come our selues vnto God or receiue the words of wholesome doctrine but the Lord must open our hearts as he did the heart of Lydia Origen here well noteth that men are deliuered vp two waies one in iustice when they are deliuered vp to their owne hearts lusts and to a reprobate sense which the Apostle spake of before Chap. 1.24 the other when they are deliuered vp in mercie to be taught and instructed vnto saluation 6. Lyranus here obserueth three properties of Christian obedience it must be prompte readie yee haue obeyed voluntaria willing yee haue obeyed from the heart and discrete discreet according to the forme and patterne of catholike and found doctrine 7. Hereunto may be added that annotation of the ordinarie glosse that it is called the forme of doctrine quia imaginem Dei deformat am restituit because it restoreth the image of God deformed and defaced in vs. 8. And whereas they are said to be deliuered it is better vnderstood of the deliuering them to be instructed and taught by God as Origen well expoundeth Deus tradiditââ instituantur God deliuered them to be instructed then of the Ministrie of men as Vatablus for in this sense the doctrine is said to be deliuered by the teachers but to deliuer the hearers to be instructed and to profite by the forme of doctrine which is taught is the worke of God Quest. 25. How we are made seruants of righteousnesse 1. Origen bath here a curious obseruation that euery one which doth righteousnesse is not the seruant of righteousnesse as euery one which sinneth is the seruant of sinne for God doth righteousnesse and yet he is not said to be servus iustitia the seruant of righteousnesse as the deuill is the seruant of sinne beeing fallen from iustice 2. Though properly we are not said to serue iustice because he is a seruant which obeyeth rather an other mans will then his owne yet the Apostle vseth these words pressing the same similitude still for indeed to serue iustice it is true libertie nay as Chrysostome saith it is omni libertate melius better then all libertie whatsoeuer so afterward v. 2. he speaketh of a freedome from iustice which is indeed a bondage rather then freedome 3. The Apostle here setteth downe both the parts of Christian libertie which is freedom from sinne and seruice vnto righteousnesse and by ioyning both these together he admonisheth vs of our miserable state of thraldome vnder sinne wherein we sometime were that we might take heed neuer to come into the same againe like as if one were deliuered from a tyrant it should be said vnto him take heed you fall not into his hands againe Chrysostome as the Romanes when they had expelled Tarquinius their King so hated the verie memorie of his name that they banished also L. Tarquinius Collatinus a good man onely because he did beare the same name such a detestation they had of Tarquinius and of his tyrannicall gouernment so we should hate the verie memorie and name of the seruice of sinne Martyr Quest. 26. Of the meaning of these words I speake after the manner of man because of the infirmitie v. 19. 1. Some thinke this to be a qualifying of the former words either because the Iewes might haue beene offended by the terme of seruice who held themselues to be a free people Faius or the Romanes which were then the Lords and commanders of the world Bullurger some thinke the offence might be taken by the word freedome least some carnall man might haue taken aduantage thereby of carnall libertie Osiander but the continuing of the same tearmes and phrases afterward of seruice and seruantes sheweth that the Apostle vseth not any such mitigation or qualification of his former speach 2. Some referre it to the matter of the Apostles exhortation shewing the easines and facilitie of it as if he should say moderatum quod exigo I desire but an easie and moderate matter as in the same phrase the Apostle saith 1. Cor. 10.13 there hath no tentation taken you but such as appertaineth to man Chrysostome so also Origen whereas we ought more earnestly to serue iustice then we serued sinne communiter ago eadem similia requiro I deale with you after a common and plaine manner I require but the same and like things to serue iustice but in the same manner which you serued sinne The same sense followeth Augustine quaem admodum ad pecâandum nullus vos cogebat tiâor c. as vnto sinne no terror compelled you but onely the delight and pleasure of sinne so vnto righteousnesse let not feare enforce you but pleasure and delight draw you epistola ad Auastas likewise Gregorie sinequaquam amplius potestis saltem tales estote in fructibus bonorum operum â If yee can do no more yet at the left be ye in bringing forth of good fruite as ye were before in euill Theophylact to the same purpose vel parem Deo praestare seruitutem c. be ye readie but to performe vnto God the like seruice which ye did vnto sinne So also Haymo saith ââlte leuius potest quis deseruire virtutibus quam vââijs one may more easily serue vertue then he serued vice as he giueth instance in an adulterer that alwaies is in feare of the comming of the husband and of the shame of the world whereas the man that liueth chastly in matrimonie is without any such feare thus expound also Calvin Martyr Tolet Pererius with other of the equalitie of our seruice vnto righteousnesse and sinne that we should so much serue the one as we serued the other the Apostle might haue required more but he spareth them because of their infirmitie But this may be obiected against this exposition that this is no such small seruice to serue righteousnesse as before we serued sinne with constance chearefulnesse delight seeing the most perfect man liuing cannot performe it therefore this is a point of perfection it is no indulgence and condescending to their infirmitie 3. But although this phrase ãâã ãâã ãâã ãâã ãâã I speake an humane thing or ãâã ãâã ãâã ãâã ãâã according to man which is all one with the Apostle be otherwhere taken in the former sense for some humane and easie thing yet here with Beza I referre it rather to the Apostles phrase who in ciuill humane and vsuall termes and similitudes setteth forth heauenly things as Christ saith Ioh. 3.12 If when I tell you of earthly things ye beleeue not how should ye beleeue when I tell you of heauenly things 4. This phrase according to man hath diuerse acceptions 1. sometime it is taken in the worse part for the corrupt vse of men as Galat. 1.11 Paul preached not his Gospell after man 2. sometime it signifieth that which is common and ordinarie as 1. Cor. 10.13 3. it is taken for an humane custome or fashion as 1.
Cor. 15.32 S. Paul had fought with beasts at Ephesus after the manner of men as others vsed to doe 4. sometime it is referred to the humane and ordinarie phrase of speaking as in this place 4. Places of Doctrine 1. Doct. That baptisme is not to be iterated v. 3. Haue beene baptised into his death c. Hence it is inferred that baptisme is not to be iterated or more then once to be administred because as men are but once naturally borne and are once to die so because in baptisme our spirituall birth and death are represented it sufficeth once to be baptised this maketh against the Hemerobaptistae which thinke it necessarie daily and often to be baptised but as man hath but one naturall birth so our supernaturall birth in baptisme is sufficient 2. Doct. That infants haue sinne In that the Apostle saith of all that they are baptised into the death of Christ that is to die vnto sinne that the bodie of sinne might be destroied as he saith v. 6. hence Augustine concludeth lib. 6. cont Iulian. c. 1. that children haue sinne for to what end else should they be baptised to die vnto sinne 3. Doct. Of the comparing and conferring of Scriptures together v. 3. All we which haue beene baptised vnto Iesus Christ c. Hence Origen noteth because the Apostle addeth not all we that are baptised in the name of the Father the Sonne and holy Ghost that it is his manner when he citeth any Scripture not to alleadg the whole text but those things onely quae praesentis causae requirit assertio which the state of the present cause requireth Pareus further addeth that what is breefely touched in some place of Scripture is more at large handled in another as here the misterie of baptisme is opened which is but breefely set forth in the first institution of baptisme where Christ onely biddeth to preach and baptise in the name of the Trinitie 4. Doct. Of the misteries set forth in baptisme v. 3. Here are three misticall points expressed in baptisme 1. in that we are said to be baptised into Christ whereby is signified our implanting and grafting into Christ which word the Apostle vseth v. 5.2 there is a communicating of the death and resurrection of Christ his death with all the fruites thereof is applied vnto vs 3. our renouation and newnes of life with our spirituall dying vnto sinne is also shadowed forth in baptisme Pareus 5. Doct. Of the distinction of sinne raigning and not raigning v. 12. Let not sinne raigne c. All sinne in the wicked and vnregenerate is peccation regnans raigning sinne whether it be originall or actuall because they giue the reine vnto sinne and obey the lusts thereof In the regenerate though to speake properly there be no absolute kingdome of sinne because it cannot possesse them totally and finally but at length they wrestle forth yet euery sinne in the regenerate committed against their conscience and depriuing them for the time of the hope of remission of sinnes is a raigning sinne when they doe not resist it but obey the lusts thereof such was Dauids adulterie sinne not raigning in them is their originall concupiscence their infirmities sinnes of ignorance omission and such like which they doe daiely mourne for and striue against 6. Doct. What manner of seruice must be performed to righteousnesse v. 19. As you haue giuen your members servants to vncleannes c. so c. We must serue righteousnesse as before we serued sinne 1. libenter willingly and cheerefully 2. vigilanter 3. celeriter speedely not putting off our seruice 4. potenter mightily with all our strength and power 5. ardenter earnestly zealously not coldly or slackely 6. indesinenter constantly without ceasing intermission or giuing ouer Gorrhan 5. Places of controversie Controv. 1. Against the administring of the sacraments in an vnknowne tongue v. 3. Know ye not c. Hayma taketh this to be a reprehension of the Apostle reproouing them for their ignorance as if he should haue said certe id puto ignoratis I verily thinke ye are ignorant and if ye be I will shew it vnto you c. But Origen better inferreth that the Apostle speaketh taquam scientibus edoctis as to men of knowledge c wel taught hereupon he sheweth that in the Apostles time the vse was otherwise then in his daies non et numie fieri videmus typus tantum modo mysteriorum bis qui baptizantur sed virtus corum ratio tradebatur then not onely the type it selfe and misterie of the sacrament was deliuered to those which were baptized as now is vsed to be done but the efficacie and reason thereof c. the meaning of the sacrament explaned so that none were ignorant what was signified thereby as the Apostle speaking here of baptisme and of the spirituall vse and signification therof appealeth vpon their knowledge which sheweth the superstition of the Romanists who cause the sacraments to be administred vnto their people in the latine tongue and so they are kept in ignorance not knowing the right vse of the sacraments but resting onely in the outward ceremonies superstitious vsages which they haue brought in and added to the sacraments Controv. 2. Concerning inherent iustice Stapleton a notable champion for the Romanists Antidot p. 312. thus reasoneth out of the Apostles words v. 2. for inherent iustice they which are dead to sinne are wholly renewed in the inward man and so by their renouation are acceptable vnto God and thereby iustified but by the grace of Christ we die vnto sinne not to liue vnto the same any more Ergo thereby we are accepted of God and reconciled to him Contra. The proposition diuersely fayleth 1. this renouation of the inward man is not totall or perfect but onely in part though sinne doe no longer raigne in them that are iustified yet the reliques thereof remaine still the vnderstanding will and affections are but reformed in part for the Apostle faith we know in part 1. Cor. 13.9 and as our knowledge is such is our charitiâ indeede in the next world when we are glorified all imperfection shall be done away and we shall be perfect as God is perfect but while we dwell in these houses of clay we are compassed with many imperfections 2. This our renovation though it be not perfect yet is accepted thorough the perfect obedience of Christ but it is not accepted as our iustification whereby we are reconciled vnto God for that which instifieth vs must be perfect which is onely the righteousnesse of Christ applyed vnto vs by faith See further touching inherent iustice Synops. Centur. 4. exr 56. and Contr. 14. following Controv. 3. That the Sacrament of baptisme doth not conferre grace by the outward worke v. 3. Knowe yee not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death c. Hence the Romanists would inferre that baptisme doth worke in all regeneration for
state is now made firme and sure in Christ. Controv. 9. Against the sacrifice of the Masse v. 10. For in that he died he died once This place is verie pregnant against the Popish sacrifice of the Masse wherein they say they doe dayly offer vp Christs bodie in sacrifice vnto God for there is no oblation of Christ in sacrifice but by death he died but once and therfore one sacrifice of him in his death sufficeth for all and the Apostle saith Heb. 10.14 that he hath with one offring made perfect for euer them that are sanctified This then is a blasphemous derogation to make iteratiue sacrifices as though that one sacrifice had beene imperfect and whereas they alleadge that their Masse is a sacrifice applicatorie of Christs death such applications are superfluous seeing the death of Christ is effectually applyed by faith which is reviued strengthened and increased by the commemoration of Christs death in the Sacraments See more hereof Synops. Centur. 3. err 31. Controv. 10. Concerning freewill v. 12. Let not sinne raigne c. This place may be vrged by the adversaries of the grace of God to prooue that man hath some power in himselfe to resist sinne seeing otherwise the Apostles exhortation should be in vaine to exhort men vnto that which is not in their power Contra. 1. The Apostle elswhere euidently teacheth that man hath no power or inclination of himselfe to any thing that is good as 2. Corinth 3.5 Wee are not sufficient to thinke any thing of our selues but our sufficiencie is of God Philip. 2.23 it is God that worketh in you both the will and the deed of his good pleasure we must not then make the Apostle contrarie to himselfe as though in this place he should ascribe any thing to mans freewill 2. the Apostle speaketh here to men iustified and regenerate by the spirit of God by the which they are enabled to performe this whereunto they are exhorted so that this abilitie is not in themselues but from God 3. the Apostle sheweth a difference by thus exhorting betweene these actions which the Lord maketh in other creatures which either haue no sense at all or sense onely which creatures God vseth without any stirring at all feeling and inclination in them and those which he worketh in man whose reason will and vnderstanding he vseth by incicing and stirring it vp 4. So then these exhortations are not superfluous for thereby we are admonished rather what we ought to doe then what we are able to doe and by these exhortations of Gods word grace is wrought in vs to enable vs to doe that which of our selues we haue no power to doe See further Controv. 15. following Controv. 11. That concupiscence remaining in the regenerate is properly sinne v. 12. Let not sinne raigne The Apostle here speaketh of concupiscence which is sinne though it raigne not in vs the verie suggestions and carnall thoughts that arise in the regenerate haue the nature of sinne though they yeeld not consent vnto them Bellarmine with other of that side doe expound these and such like places wherein concupiscence is called sinne de causa vel effectu peccati of the cause or effect of sinne so concupiscence is improperly called sinne in their opinion either because it is the effect and fruit of Adams sinne as a writing is called ones hand because the hand writ it or because it bringeth forth sinne as we say frigus pigrum flouthfull cold because cold maketh one full of flouth Contra. 1. Concupiscence is sinne properly because it is contrarie to the lawe of God it striueth and rebelleth against it and continually stirreth vs vp to doe that which is contrarie to the Lawe sinne properly is the transgression of the lawe as the Apostle defineth it 1. Iohn 3.4 therefore concupiscence beeing contrarie to the lawe of God is properly sinne S. Paul also calleth it sinne dwelling in him Rom. 7.17 2. Whereas it may be obiected that all sinne is voluntarie but the motions and suggestions of the flesh are involuntarie we answear that all sinne is not voluntarie for then originall corruption should not be sinne which is euen in children which can giue no consent and yet in respect of the beginning and roote of this sinne which was Adams transgression it was voluntarie See more of this controversie Synops. Papism Centur. 4. err 16. Controv. 12. Whether a righteous man may fall into any mortall or deadly sinne v. 12. Let not sinne raigne there is then peccatum regnans sinne raigning as when one sinneth against his conscience and setteth his delight vpon it and followeth it with greedinesse and so for the time looseth the hope of forgiuenesse of sinne and maketh him subiect to euerlasting death without the mercie of God peccatum non regnans sinne not raigning is originall concupiscence suggestions motions of the flesh infirmities and such like Now the Romanists simply denie that a righteous man can commit any mortall sinne neither can any continuing the Sonne of God fall into it Rhemist 1. Ioh. 3. sect 3. Among the Protestant writers some thinke that the righteous may haue sinne for the time raigning in them as Aarons idolatrie and Dauids adulterie sheweth so Vrsinus vol. 1. pag. 107. but Zanchius denieth it miscellan p. 139. Contra. 1. Touching the assertion of the Romanists it is manifestly conuinced of error by the example of Dauid for it is absurd to thinke that in his fall he ceased to be the child of God for he that is once the sonne of God shall so continue to the ende Dauid was a righteous and faithfull man and yet fell into great and dangerous offences which they call deadly and mortall sinnes 2. The other may be reconciled by the diuerse taking and vnderstanding of raigning sinne for if that be vnderstood to be a raigning sinne which is committed of an obstinate minde with contempt of God without any feeling or remorse of conscience so we denie that any of the elect can fall into any such sinne but if that be taken for a raigning sinne when for a time the conscience is blinded and a man is ouercome and falleth yet rather of infirmitie then obstinacie yet afterward such vpon their repentance are restored in this sense sinne may raigne in the righteous as in Aaron Dauid but it is said improperly to raigne because this kingdome of sinne continueth not it is but for a time Controv. 13. Against the Manichees v. 22. In your mortall bodie Theophylact hence reprooueth the error of the Manichees who affirmed that the bodie of man is wicked and euill but seeing the Apostle compareth it to armour or weapons which the souldier vseth for his countrey the theife and rebell against it so the bodie is an indifferent thing it may either be abused as an instrument of sinne or by the grace of God it may be applyed to the seruice of the spirit as the Apostle sheweth v. 19. Giue your members as seruants vnto
and instruments thereof but the children of God must fight and striue against sinne and hold vp their weapons against the tyrannie and dominion thereof this combate between the spirit and the flesh the faithfull alwaies find in themselues as the Apostle saith Gala. 5.17 The flesh coueteth against the spirit and the spirit against the flesh and these two are contrarie so that ye cannot doe those things which ye would Observ. 3. Our obedience must be from the heart v. 17. But ye haue obeyed from the heart c. Origen here againe obserueth that we must yeeld our obedience vnto righteousnesse not in words onely and outward shew but inwardly from the heart I am afraid saith he that there be many of vs qui verbis vndeemur obedire iustitiae which in words seeme to obey righteousnesse but in our hearts serue sinne c. As the Apostle saith of some 2. Tim. 3. â hauing a shew of godlines but haue denied the power thereof Observ. 4. Of freedome from sinne v. 18. Beeing made free from sinne c. Chrysostome here sheweth that it is in vaine for a man to haue beene baptised and taken vpon him the profession of Christianitie if he be not freed from the kingdome of sinne and doe ouerrule the lusts thereof quid proderit purpura regis esse vestitum c. si non adsit qui iubenti pareat c. what doth is profite to put on the kingly purple robe if there be no man to command as is a king without subiects so is a Christian that hath put on Christ in baptisme and hath no command ouer his passions and lusts Observ. 5. We must serue righteousnesse as before we serued sinne v. 19. As you haue giuen your members c. Origen hath here this profitable note that although we should serue righteousnesse much more then we serued sinne yet the Apostle saith in effect eadem postulo similia requiro I require but the same and the like things dudââ currebant pedes c. of late your feete did runne to the temples of Idols now let them runne to the Church of God your hands was stretched forth to oppresse men let them be stretched forth to the poore your eyes wandred to gaze vpon women now let them looke vpon the poore your eares were delighted with vaine sounds now let them be turned to heare the word of God your tongue which was exercised in cursing now let it be occupied in praising and blessing of God c. Observ. 6. Against oppression v. 19. To iniquitie to commit iniquitie c. Chrysostome here taketh occasion to enueigh against those which for loue of money oppressed the poore which sin after his rethoricall manner he thus amplifieth 1. he maketh them worse then theeues that rob by the high way for they doe it in feare and in secret places these audaciously fill cities with their crueltie 2. they are worse then murtherers homicida simul ac subito gladio percutit the murtherer killeth at once but he which casteth the poore in prison and there suffereth him to lie and rot pro vna mille mortes infert for one death inflicteth many 3. Canem summopere curans c. this oppressor is verie carefull for his dog sed propter canem c. but for his dog he neglecteth man for whom Christ died 4. He is worse then bruit beasts illa siquidem cognata diligunt c. for they loue their like but one man despiseth an other 5. they set more by their houses in decking and adorning them then by their owne soules while thou makest thy house faire and beautifull animaÌ interim desolatam habes thou hast a desolate and forelorne soule if thy maide should be brauely set forth and thy wise attired nothing like thou wouldest be offended yet thou neglectest thy soule and furnishest thy house and other meaner things it grieueth thee not 6. and here he reprooueth such curiositie by the example of the Philosopher who comming into a neate and shining house finding no place to spit vpon spit in the owners face thereby deriding his nicenes and curiositie to this purpose Chrysostome in his morals vpon this chapter Observ. 7. Of the shame that commeth by sinne v. 21. What fruit had ye in those things whereof ye are now ashamed There are some of that impudencie that they are not ashamed of their sinne such Ieremie compareth to the vnshamefast whore Ierem. 3.3 Thou hads a whores forehead thou wouldest not be ashamed there is another sort which are ashamed of their sinne but it is an vnprofitable shame it bringeth them not to repentance such Ieremie compareth to the theefe that is ashamed when he is found Ierem. 2.26 but for all that he will not leaue his theft of the first sort were the Sodomites that were impudent and shamelesse in their sinne of the second Cain that was ashamed but repented not there is a third sort that are ashamed and this their shame bringeth them to repentance as Ierem. 31.19 after I conuerted I repented c. I sâote vpon my thigh I was ashamed yea euen confounded c. Such was the shame which Dauid had for his sinne committed Psal. 51.3 I know mine iniquities and my sinne is euer before me sinne then obiective by way of an obiect worketh shame but effective by way of the effect by the working of the spirit it leadeth by the remembrance thereof to repentance Observ. 8. That we must examine our selues v. 21. What fruit had ye c. Origen here noteth vnde nos ipsos discutere debemus per fârgula c. whereupon we must examine our selues in euery thing we doe whether therin we serue sinne or righteousnesse c. there is not any act wherein we serue the one or the other so the Apostle saith 2. Cor. 13.5 examine your selues know ye not your owne selues how that Iesus Christ is in you vnlesse ye be reprobates c. CHAP. VII 1. The text with the diuerse readings v. 1. Are you ignorant brethren know ye not B.G. for I speake to them that know the law are skilfull of the law Be. that the law hath dominion power B. ouer a man as long as he liueth as long time as he liueth L.Gr. 2 For the woman which is in subiection to a man is vnder the man L. Gr. is bound to the man while he liueth by the law better then her husband yet liuing is bound to the law L. Rhemists but if the man be dead shee is deliuered from the law of the man 3 So then while the man liueth she shall be called counted B. be made T. an adulteresse a wedlocke-breaker B. if she become an other mans B.Gr. if she be coupled to an other man T. couple her selfe c. be with an other man L.R. take an other man G. but if the man be dead she is free from the law of the man L. ad so that she is not an adulteresse though she become an other mans
God and the spirituall man 1. Cor. 2.14.15 and afterward he denieth that they were such spirituall men but carnall c. 3.1 yet were they regenerate there is then in a regenerate man somewhat that is carnall and somewhat that is spirituall 2. The feare of sinne is in the rationall part but sinne is in the flesh therefore euen in the reason there may be somewhat carnall Tolet answereth that though sinne be in the reason yet it hath the effect cheefely by the flesh Contr. The will bringeth forth sinne and that belongeth to the rationall part the bodie doth but execute the edict of the reason and will therefore the rationall part beeing the place and feare of sinne is carnall yea Tolets owne words may be vrged against himselfe he confesseth peccatum adeo infirmam fecit rationalem partem that sinne hath made the rationall part so weake as that it cannot of it selfe perfectly will that which is good though the flesh should not contradict it c. there is then somewhat carnall in the soule because there is sinne 3. The Philosophers as Aristotle lib. 1. Ethicor. c. 13. made two parts of the minde ãâã ãâã ãâã ãâã ãâã the reasonable and ãâã ãâã ãâã ãâã ãâã that which is void of reason where the affections and passions of the mind are If the Apostle should make no other difference between the flesh and the spirit his Apostolicall Theologie would afford no greater comfort then prophane Philosophie Quest. 27. How the Apostle saith to will is present with me c. but I find no meanes to performe c. v. 18. 1. Tolet agreeing with those which vnderstand the Apostle here to speake of a man vnregenerate and in his sinne thinketh that a sinner euen without grace may will that which is good voluntate imperfecta with an imperfect will annot 20. But the Apostle affirmeth the contrarie Philip. 12.13 That it is God which worketh in vs both the will and the deed therefore a carnall man cannot haue any good will of himselfe 2. Pererius expounding the Apostle to speake here in the person of a man regenerate restraineth this will of the Apostle to concupiscence to will is present that is non concupiscere not to couet that which is euill but he could not performe this that is to haue no concupiscence though he did not consent vnto it but this opinion is refused before qu. 25.3 3. But euen they which are regenerate doe faile in the verie good workes which they do not that their will is altogether ineffectuall sed efficaciam operis negat respondere voluntati he denieth that the efficacie of the worke doth answer to his will Calvin he willeth and desireth being moued of the spirit but he cannot perfit the worke as he would he findeth alwaies some imperfection in the worke therfore the Apostle vseth the word ãâã ãâã ãâã ãâã ãâã to perfit or performe aliquo tenus progrediuntur sancti c. the Saints doe make some proceeding but they are farre off from perfection Obiect But God worketh in his both the wil and the deed Ans. God indeed worketh both but not alwaies not alike the Saints sometime will and performe good things sometime they are willing but want strength But the Apostle speaketh not here as though alwaies his will came short but that ostner then he would his will was crossed in good things and therefore he vseth the word dwelling this grace and strength did not alwaies dwell and continue with him Pareus 4. But Pererius thus obiecteth 1. if Saint Pauls will consented at any time to his concupiscence how could he say v. 17. it is no more I that doe it but sinne 2. how could he delight in his minde in the law of God if there were sinne 3. if S. Paul did those things which he would not then fornication adulterie and such like Cont. 1. It was the part of the will vnregenerate which consented not to the will renewed which Saint Paul calleth his will and not the other because he cheifely desired good things 2. in the regenerate part he delighted in Gods law though in his vnregenerate sinne remaine 3. S. Paul speaketh not of such grosse sinnes but of the secret force of concupiscence which often carieth away euen the regenerate 28. Quest. Of the meaning of these words v. 21. I finde a law c. 1. Some doe vnderstand this lawe of the morall lawe giuen by Moses some of the law of concupiscence which afterward is called the law of the members and of both sorts there are diverse opinions Of the first there are two sorts some doe interpret it as though the Apostle should commend the lawe some that he setteth forth the weakenesse and want of strength in the lawe Of the former sort 1. Origen would haue the words transposed thus because when I would doe good and evill is present I finde a lawe and I delight in the lawe c. But this traiection of the words seemeth somewhat hard 2. Photius in Oecumenius doth transpose them thus I finde the lawe to be good vnto me willing to doe c. so also Augustine lib. 2. cont 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth ioyne good with the lawe but it may be gathered v. 19. I doe not the good thing I would that good must be ioyned with the word doe not with the law 3. Chrysostome thus interpreteth I finde the lawe faveâtum auxiliantem favouring and helping me so also Theophylact and Lyranus saith that the Apostle sheweth the consent betweene the written lawe and the naturall lawe which mooueth him to doe that which is good so also the Syrian interpreter I finde the lawe to consent to my minde 4. Some supply the word good I finde the lawe to be good Haymo Hugo Gorrhan Pareus 5. Pareus hath an other exposition that the lawe is taken here for studium legis the studie of the lawe and he thinketh the word ãâã ãâã ãâã ãâã ãâã is present or at hand may be supplyed out of the latter part of the verse in this sense I finde the studie of the lawe to be present with me when I would doe good But all these expositions tending to the commendation of the law are remooued because of the last words because euill is present with me for how can this be a reason that the lawe helpeth or consenteth or is good and profitable to him beeing willing to doe good to say with Pareus that ãâã ãâã ãâã ãâã ãâã because may be taken for ãâã ãâã ãâã ãâã ãâã although or with Faius for ãâã ãâã ãâã ãâã ãâã but or that it is superfluously added it seemeth not to be so fit Of the other sort that hereby shewe the weakenes of the lawe which serueth to discouer sinne 1. Some giue this sense invento legem agnosco debilem I finde the lawe that is to be but weake it cannot helpe me or make me better but though I would doe good yet euill is present Photius
homines à coelestium meditatione retrahit which draweth spirituall men from the meditation of heauenly things but the Apostle spake before of the combate betweene the flesh and the spirit and they are not all carnall which are occupied in the necessarie affaires of this life 6. Tolet ioyning the pronoune this vnto death not vnto the bodie reading thus from the bodie of this death will haue reference to be made vnto the tyrannie of the lawe of concupiscence whereof he spake before but the pronoune is better ioyned to bodie as the Syrian interpreter Erasmus and Beza well obserue for of his flesh and members he spake before but of death he made no mention This demonstrative then this is better referred to bodie 7. Wherefore the Apostle calling his present state out of the which he desireth to be deliuered this bodie of death ioyneth both mortalitie and sinne together he meaneth his mortall bodie subiect to sinne as Hierome expoundeth quod morti perturbationibus est oppositum which is opposed to death and perturbations apolog advers Ruffin and so Beza the Apostle by the bodie designeth carneam corporis molem the fleshie masse of the bodie which is nothing else but mussa mortis peccati a lumpe of death and sinne so Origen it is called the bodie of death in quo habitat peccatum quod est mortis causa wherein sinne dwelleth which is the cause of death 8. And this deliuerance which the Apostle longeth for is not the spirituall deliuerance in this life from the captiuitie of sinne as Tolet but the finall deliuerance from the bondage of mortalitie and corruption which we looke for in the resurrection as Augustine expoundeth lib. 1. cont epist. Pelag. c. 11. and so the Apostles meaning is non finiri hoc confluctus c. that these conflicts cannot be ended as long as we carrie this mortall bodie about with vs Pareus And here we may consider a threefold state of mans bodie the one in Paradise cum non potuit mori when it was in mans power if he had not sinned not to die at all vnder the state and condition of sinne where non potest non mori he cannot but die a necessitie of death is laid vpon all Adams posteritie vnder the state of glorie non possumus mori we cannot die we shall be exempted from the condition of all mortalitie Pererius Quest. 25. Why the Apostle giueth thanks to God ver 25. 1. There is some difference in the reading of these words the Latine interpreter thus readeth the grace of God thorough Iesus Christ so also Origen before who maketh it an answear to the former words of the Apostle who shall deliuer ãâã likewise Augustine followeth this reading serm 45. de tempor but all the Greek copies haue ãâã ãâã ãâã ãâã ãâã I giue thankes and the Apostle did not aske the question before who should deliuer him but suspirat potââs be sigheth and sheweth his desire to be deliuered Beza 2. For the meaning of the words 1. some thinke that the Apostle giueth thanks for his redemption in Christ Mart. that he is deliuered à reatu peccati from the guilt of sinne originall and actuall Roloch and that his sinnes are not imputed Osiander and before them Oecumenius quod me liberavit per mortem filij that he hath deliuered me by the death of his Sonne But this deliverance the Apostle had alreadie obtained he speaketh in the future sense who shall deliuer me 2. Theophylact referreth it to the former benefit quod viriliter adversatur peccato that he did manfully resist sinne which strength he had not either by the law of nature or by the law of Moses but by grace in Christ So also Pareus thinketh the Apostle doth giue thankes that he doth not succumbere in certamine sed vincere giue ouer in this combate but at the length ouercommeth But the Apostle wisheth yet a further deliuerance which as yet he had not because he speaketh of the time not to come who shall deliuer me and yet he giueth thankes for it as enioying the fame in hope 3. Tolet and Pererius thinke that the Apostle giueth thankes that he was deliuered from concupiscence quod non mentem trahit in consensum that it did not draw his mind to consent and so he was deliuered from it as it was malum culpae as there was sinne or fault in it that is to consent vnto it but not as it was malum poenae a punishment that is concupiscere to couet or desire simply without assent so also Lyranus But if the Apostle did not sometime thorough his infirmitie giue consent vnto his concupiscence how could he say it did lead him captiue vnto the law of sinne more it is prooued at large afterward that the commandement thou shalt not lust whereof the Apostle confesseth himselfe a transgressor v. 7.18 doth not onely restraine the first motions of concupiscence which haue not the consent of the will but the second also which haue controv 8.4 Vatablus will haue this thanksgiuing to be referred to the deliuerance which the Apostle expected in the life to come 5. But it is better to ioyne them together as Augustine doth serm 45. de tempor the grace of God nunc perfecte innovat hominem c. doth now perfectly renew a man by deliuering him from all his sinnes ad corporis immortalitatem perducit and bringeth him also to the immortalitie of the bodie Lyranus likewise comprehendeth both these deliuerances that both the regenerate are here deliuered from their sinnes and in the next life shall be freed from all corruption as the Apostle saith Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie so Chrysostome saith the Apostle giueth thanks quod non solum principibus malis liberamur sed eoruÌ quae futura sunt capaces facti sumus that we are not onely deliuered from the former euills namely our sinnes but are made capable of the good things to come thus also Pellican the Saints reioyce se primitijs spiritus donatos c. that they are endued with the first fruits of the spirit which giue them certaine hope of the inheritance to come and Beza the Apostle sheweth that he resteth in that hope quam habet in Christo fundatam which he hath grounded on Christ. 35. Quest. Of these words I in my minde serue the law of God c. 1. By the mind the Apostle vnderstandeth the inner man reformed by grace by the flesh the part vnregenerate so that in this speach of the Apostle a double figure is to be admitted first a metonymie in that the subiect is taken for the adiunct the minde for the sanctitie and holines wrought in the minde by grace as Vatablus well interpreteth secundum spiritum meum doctum à spiritu sancto in my spirit taught by the holy spirit and the flesh for the carnall sensualitie whereby it is lead there is also a
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌt of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâr complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for ââ hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
The spirit maketh request with sighes The meaning is this that many times when the children of God are ouerwhelmed with griefe and knowe not themselues what they pray but onely sobbe and sigh that the spirit vnderstandeth their meaning and euen those sighs and groanes which come of the spirit doe pray for them Augustine writeth excellently hereof epist. 121. that the brethren in Egypt are said crebras habere orationes sed eas brevissimas raptim iaculatas to make often prayers but the same verie short and as it were of a sudden cast out c. whereupon he thus inferreth hanc intentionem sicut non est obtrâdenda si per durare non potest ita si perduraverit non esse cito rumpendam the intention of prayer as it must not be forced if it doth not continue so if it hold still it must not suddenly be interrupted and broken off and so he concludeth ab sit ab oratione multa locutio sud non desit multa precatso in our prayer let there be absent much speach but let there not be wanting much praying c. for as long as the intention and devotion holdeth the prayer cannot be too much but to goe on still in words the intention beeing slacked is much babling and talking not praying 5. Places of controversie Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation v. 1. There is no condemnation Bellarmine hence inferreth the contrarie that in these words the Apostle doth not so much shewe that there is no condemnaâon to those that are iustified as that there is no matter of condemnation in them nihil condemnatione dignum nothing worthie of condemnation l. 5. de amiss grat c. 7. arg 3. and consequently concupiscence in them is not sinne Contra. 1. The contrarie rather is inferred out of the Apostles words that concupiscence is in it selfe worthie of condemnation of the which the Apostle treated before in the former chapter but it is not vnto damnation neither it nor any other sinne vnto those which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause they are iustified in Christ and therefore though sinne remaine in them yet it is not imputed therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth that vnto those which are iustified in Christ there is no condemnation not for that there is nothing worthie of condemnation in them for then they should be altogether without sinne but because they are iustified 3. the Apostle saith not there is no sinne but no condemnation Melancth not that the same sinnes remaine in those which are iustified which were in them before as Pererius slanndereth Calvin to say disput 1. numer 5. but there be still some imperfections and reliques of sinne remaining but not raigning which notwithstanding are not imputed vnto the faithfull neither are able to condemne them and Calvin saith no more but that the Apostle ioyneth three things together imperfectionem the imperfections which are alwayes in the Saints Dei indulgentiam Gods indulgence whereby their sinnes are forgiuen and regenerationem spiritus the regeneration of the spirit for carni suae indulgens he that is giuen to the flesh doth flatter himselfe in vaine to be freed from his sinne Calvin then cannot the same sinnes remaine seeing in the regenerate the flesh is mortified and sinne subdued Controv. 2. That none are perfect in this life Origens ouersight is here to be noted who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit and partly the Lawe of sinne in the flesh saith that now he speaketh of those which ex integro in Christo sunt which wholly are in Christ not partly of the spirit partly of the flesh but are perfect Contra. 1. First Origen confoundeth iustification and sanctification for the faithfull are indeed wholly graft into Christ by faith and yet they may haue some infirmities of the flesh remaining 2. there neuer liued any of that perfection neuer to be tempted of the flesh but onely Christ but yet they which are in Christ doe not walke after the flesh that is non carnem ducem sequuntur they doe not followe the flesh as their guide though they be sometime tempted of the flesh but they follow the guiding and direction of the spirit Beza in annot 3. and it hath beene sufficiently shewed before quest 36. of the former chapter that the Apostle there speaketh in his owne person as of a man regenerate and so in this place he meaneth the same whom in his owne person he described before Controv. 3. That regeneration is not the cause that there is no condemnation to the faithfull The Romanists doe make this the cause why there is no condemnation to those which are in Christ because they walke not after the flesh but after the spirit Tolet. annot 1. Bellarm 5. de amission grat c. 10. respons ad obiect 7. so likewise Stapleton Antidot p. 435. who thus obiecteth 1. Ob. He vrgeth the Apostles words here there is no condeÌnation c. which walke not after the flesh therefore for that they walke not after the flesh there is no condemnation to such Contra. The Apostle saith not there is no condemnation because they walke not but to them that walke not regeneration is required as a necessarie condition annexed to iustification not as the cause so that here is an answear to two questions together how we are iustified namely by faith in Christ and who are iustified they which bring forth good fruits the one is internall their iustification the other externall namely sanctification Beza 2. Ob. The Apostle saith that the lawe of the spirit which Beza interpreteth to be the grace of regeneration doth free vs from the lawe of sinne and death v. 2. Ergo it is the cause of iustification Contra. 1. This interpretation beeing admitted that followeth not which is inferred for the words are not from sinne but from the lawe of sinne that is from the dominion of sinne and so indeede the grace of regeneration freeth vs that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit legem fidei the lawe of faith whereby we are freed from sinne and death 3. Ob. If righteousnesse beeing present do not iustifie vs then beeing absent it condemneth not Contra. 1. Is followeth not for a thing may be insufficient to a worke beeing present and yet if it be remooued it is sufficient to hinder the worke as good diet in a sicke man may hinder his recouerie and yet if he vse it it is not alwayes sufficient to helpe him 2. and yet here is a difference in this example for good diet is an helping cause vnto health but good workes are no cause of saluation but onely a condition necessarily required and annexed 4.
of his clay to make thereof what vessels he thinketh good so God out of the same masse or matter whether it be considered in mans creation or transgression may diuersly dispose of his creatures they hauing all one and the same beginning as the vessels out of the same clay 23. Quest. Of the 22. v. What and if God would c. 1. What if God some will haue the 30. verse to answer vnto this what shall we say then c. but then the sense should be suspended too long Theodoret thus expoundeth if thou are desirous to know why God punisheth some c. know that he doth it iustly bearing with patience c. but here too much is inferted to make vp the sense some giue this sense quod Detu what doth God if he would c. but thus the order of the words is inverted which stand thus what if God would therefore the sense is thus best explaned if we vnderstand with Augustine if God would c. what wouldest thou then answer or obiect to God or with Calvin Beza Pareus who can accuse God of iniustice c. 2. Concerning the occasion of the words it is this whereas the Apostle before insisted vpon Gods absolute right and power ouer his creature to dispose of it at his pleasure as the porter doth his clay least that the prophane might haue taken occasion hereby to haue accused God of tyrannie that he should cast off some vnto euerlasting destruction of his owne will now he sheweth that Gods purpose in reiecting some and electing others is grounded vpon most iust reasons for none are cast off but worthily for their sinne and so the Apostle here toucheth the reasons both why some are cast off others elected there are three reasons rendred of the former because they are vessels of wrath that is God is iustly offended with them for their sinnes then he sheweth his power in iudging them and further they abuse Gods patience and therefore are iustly punished the cause why God electeth others is for the setting forth of the riches of his glorie 3. Where they are called vessels some of wrath some of mercie we are to consider that this word vessel is vsed in a threefold respect naturall ciuill spirituall and eternall in the first respect the bodie is said to be a vessell with relation to the soule because it is as the vessel thereof as the Apostle saith 1. Thes. 4.4 Let euery one know how to possesse his vessel in holines in the Second some are said to be vessels in respect of their calling publicke as Paul was Gods chosen vessel to carie abroad his truth Act. 9.15 priuate as the woman in the family is called the weaker vessel 1. Pet. 3.7 But here they are called vessels in respect of Gods eternall purpose that some should be ordained for wrath for euer some for euerlasting glorie 4. But where the Apostle saith to shew his wrath Origen here hath a note somewhat curious he obserueth that in Scripture the Lord is said to manifest his wrath but his goodnes he hideth as Psal. 31.29 How great is thy goodnes which then hidest for them that feare thee c. and the reason he saith is this because it is expedient for men esse sub ãâã irae to be vnder the feare of Gods wrath c. But the word tzaphan vsed in that place signifieth as well to lay vp as hide and in this place the Apostle speaketh as well of the declaring of the riches of Gods glorie toward the vessels of mercie as of manifesting his power towards the vessels of wrath 5. Now whereas the Apostle calleth as well the reprobate as the elect the vessels of God the one of his mercie the other of his wrath thereby we see that God vseth them both as his instruments though not in the same manner for he powreth of his grace into the vessels of mercie and so maketh them fit instruments for himselfe the other he vseth also not by infusing that euilnes vnto them which they haue but by moderating ordering and ouerruling the same as it pleaseth him 6. We must also consider that there are two kinds of vessels of wrath there are some such in respect of their present state which may become vessels of glorie such was Paul some are vessels of wrath in the eternall decree of reprobation as Iudas was and those the Apostle speaketh of here Quest. 24. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 1. Whereas the vessels of wrath are said to be prepared in the passiue but it is said in the actiue God hath prepared the vessels of mercie Ambrose as Pet. Martyr citeth him ascribeth the first vnto God that the vessels of wrath are prepared to destruction and Bââr thereunto consenteth but the preparation of the vessels of mercie he referreth to Gods prescience whereas God did not onely foresee but ordained also the vessels of mercie but seeing that the one is vttered in the passiue the other in the actiue the vessels of wrath are not so prepared of God as the vessels of mercie are 2. Chrysostome goeth an other way for he thinketh that the vessels of wrath are made so propria iniquitate by their owne iniquitie and the vessels of mercie are made propria benevolentia by their owne good will and he addeth licet potior pars sit Dei modicum tâââs ipsi attulerunt for although the better part be Gods yet somewhat they bring of their owne and Origen thinketh that they are called vessels of mercie quia seipsos emundaverunt c. because they haue purged themselues from the filthines of sinne But in that they are called vessels of mercie and God is said to prepare them it is euident that it is onely in God mercie that calleth them and God prepareth them not themselues 3. But this is the reason of this different speach because the vessels of mercie God onely hath prepared they haue nothing of themselues but the vessels of wrath are partly prepared of God partly of themselues and of Sathan if we consider the nature of these vessels they were created of God or the end it is also ordained of God but in respect of their sinne they are prepared of themselues by the corruption of their owne nature and by the malice of Sathan So they are neither wholly prepared of God to destruction nor of themselues but partly by both as hath beene shewed See Pareus dub 18. Quest. 25. Of the testimonie cited v. 21. out of the Prophet Hosea 1. Concerning the allegation of the words there is some difference for both the order of them is inverted and the words themselues somewhat altered for that clause which the Apostle putteth last is first in that place Hos. 1.23 and where the Apostle saith I will call her beloued which was not beloued the Prophet saith I will haue mercie on her that was not pitied S. Peter in alluding to this
Gods mercie herein exceedeth his iustice that whereas all men by nature are the children of wrath and God might iustly âaue them in their sinne as he did the reprobate Angels yet out of that masse of corruption he saueth some to bring them vnto glorie so then vnlesse the fall and transgression of man he presupposed there is no way to magnifie Gods mercie aboue his iustice Thus Thomas Aquin though he mislike Augustines opinion who maketh the foresight of originall âââne the ground of the decree of reprobation and thinketh that God absolutely reiecteth the reprobate without any foresight of sinne yet is constrained to seeke shelter here for the âââiding of this obiection 5. Wherefore fully to decide this great question and controversie touching the decree ââ reprobation we will determine of it in this manner 1. There is reprobatio indefinita definita a reprobation indefinite that is that some ââe elected some reiected and a definite reprobation whereby some are certainely reiected and not others of the first the cause is onely in God for the demonstration of his mercie âââard the elect and of his iustice and power toward the reprobate as the Apostle sheweth v. 22.23 and so the wise man saith Prov. 16.4 that God made all things euen the wicked for himselfe and to this purpose Thomas well saith that the reason of election and reprobation is taken from the goodnesse of God quae multiformiter in rebus representatur which by his meanes is diuersely represented and set forth in the creatures when aâ some things are in an high some in a low degree If all should be elected Gods iustice should not appeare if all were condemned where were his mercie But of the definite and certaine reprobation why some are in particular reiected the cause is the foresight of their sinne 2. Againe reprobation is considered two waies absolute comparate absolutely as in reiecting these and these and comparatiuely in reiecting these rather then those of the first the reason is the generall corruption of mankind which transgressed in Adam who abused his freewill in choosing euill it beeing in his power to haue made choice of the good and so he brought all his posteritie into bondage vnto sinne in which state of corruption God iustly might haue left all if it had pleased him but of the comparatiue reprobation why God left others in their naturall corruption and freed others no reason can be giuen but the good pleasure of God as Saint Paul saith Ephes. 2.3 We were by nature the children of wrath as well as others but God who is rich in mercie through his great loue c. hath quickned vs so Augustine well saith quare hunc Deus trahat illum non trahat noâ ãâã dijudicare si non vis errare why God draweth one out of that masse of corruption and not an other take not vpon thee to iudge if thou wilt not erre epistol 105. 3. We must distinguish betweene absolutum ius Dei and ordinatum the absolute right which God hath ouer his creatures and his moderate or subordinate right By his absolute right the Creator hath power to dispose of his creature as it pleaseth him to life or to death as the potter hath power of the same clay to make some vessels of honour some of dishonour and if the Lord should thus deale with his creature euen without any respect vnto sinne no man could accuse or challenge God But he dealeth not thus with vs secundum spiritum absolutum ius according to his strict and absolute right but according to his subordinate right whereby he proceedeth not against the creature either in condemning it or decreeing the same to be condemned without iust cause giuen by the creature And thus the Apostle dealeth in this place by the similitude of the potter v. 20.22 he sheweth what absolute power and right God hath if he would please to vse it and v. 22.23 he speaketh of the other ordinarie right and power which God indeed vseth in proceeding against the vessels of wrath prepared by their owne sinnes vnto destruction Pareus And Tolet here well obserueth that the Apostle maketh two answers vnto the obiection propounded one to stop the mouthes of gainesayers in vrging the absolute power of God the other to satisfie the faithfull in shewing that God doth not execute his wrath vpon any but for their sinne annot 28. Concerning this distinction of the strict or absolute right and power of God and his ordinarie or rather subordinate right though it be admitted on both sides both by Protestant and Popish writers yet there is this difference 1. Some doe thinke and so professe and teach that God vseth as well his absolute as subordinate power in the decree of reprobation and thus Bucer Calvin Zanchius affirme that God by his absolute will hath reprobate and reiected some without respect vnto their sinnes 2. Pareus who also acknowledgeth Gods power herein yet he would not haue this doctrine handled either in schooles or before the people but according to Gods subordinate power in reiecting no otherwise then for sinne p. 912. 3. Both these thinke that God bringeth this his absolute power into act but I thinke it more safe to hold that God might if it please him vse that absolute power which if he did none could accuse him of iniustice but he dealeth otherwise in this mysterie of reprobation refusing none but iustly for their sinne and this is that which Augustine affirmeth by way of supposition in this manner Si hominum genus quod creatum constââ primitus nihilo c. if mankind which at the beginning God created of nothing were not brought forth endebted both to sinne and death and yet the almightie Creator should condemne some of them to euerlasting destruction who could say vnto him Lord why hast thou done so God in his infinite power might haue done thus but not according to the ordinarie course of iustice Then seeing I absolutely subscribe vnto the iudgement of Augustine seene before in the 2. opinion produced that mans originall corruption is the first ground of the decree of reprobation out of the which God in mercie saued some by the election of grace leauing others which adding to their originall corruption other actuall sinnes are made worthie of condemnation and so Augustine well concludeth investigabilis Dei miserecordia c. the mercie of God is vnsearcheable whereby he hath mercie on whom he will no merits of his going before and vnsearcheable is his truth whereby he hardeneth whom he will eius praecedentibus meritis his merites going before but the same with his vpon whom God sheweth mercie Learned Pareus hereunto agreeth dub 17. massa damnata propriè est obiectum c. the damned masse is properly the obiect of election reprobation Vrsinus also as Pareus hath set forth his workes defineth reprobation to be the immutable and eternall decree of God whereby he hath decreed in
his iust iudgement to leaue some in their sinnes c. and not beeing made partakers of Christ to condemne them for euer Iudicious Polanus hath the like definition of reprobation in his partitions It is the decree whereby God purposed to himselfe to leaue those of whom it pleased him not to haue mercie in euerlasting destruction vnto the which they should be obnoxious for their sinnes for the declaration of his iustice In these distinctions all the causes are touched of euerlasting damnation and the ââre-ordaining thereunto the efficient is Gods decree and purpose the materiall is sinne the formall the deniall of mercie and the leauing them to themselues the finall cause is the setting forth of the iustice of God And thus I trust it hath beene sufficiently shewed how the decree of reprobation may safely be held to proceede from the prescience of originall and actuall sinne and not to be an absolute act of Gods will and purpose as the decree of election is and in this resolution of this question whatsoeuer I haue before thought and written otherwise I set vp my rest as the safest from any inconuenience and the fittest to giue satisfaction to the contrarie obiections which are such as here follow 1. Obiect Seeing the number of the reprobate farre exceedeth the number of the elect how is Gods mercie magnified aboue his iustice Ans. They which hold an absolute reprobation without relation vnto sinne cannot here remooue this doubt for if God out of his owne will should cast off more then he receiueth he should be farre more iust then mercifull But this beeing first laid as a foundation that God casteth off none but for sin in that he saueth some out of that masse of corruption whereas he might iustly leaue all his mercie exceedeth his iustice and in these three points 1. in that God in the beginning made man righteous Ecclesi 7.31 and gaue him free-will so to haue continued if he would and if he had not willingly transgressed he should haue remained in the state of grace and fauour with God and not haue tasted of his iustice 2. after man had fallen and brought all his posteritie into the bondage of corruption Gods mercie appeared in sauing some whereas he might in iustice haue condemned all as he did the reprobate Angels that kept not their first state 3. his mercie is euident euen toward those which are left in their corruption that the Lord denieth not vnto them meanes whereby they might be called if they had grace to vse them and he suffereth euen the vessels of wrath with much patience not presently cutting theÌ off as he might in al these points Gods mercie exceedeth his iustice 2. Obiect When God had made Adam righteous it was in his power to haue kept him from falling that all might haue beene saued is not God therein accessarie to their sin is suffering that which he might haue hindered Ans. 1. ãâã was fit that the Creator hauing made man with free will should suffer the creature freely to exercise that naturall power and facultie which was giuen him as other creatures doââ their kind 2. although God permitted Adam to fall yet he knew how to vse it for ãâã further demonstration of his glorie and in this behalfe it is iust with God to suffer euill ââââe in the world which he knoweth how to turne vnto good as he suffered Iob to be ãâã of Sathan for the triall of his faith 3. But in that God saueth some out of that masse of corruption and perdition and not all how is he not now partial and an accepter of persons in dealing vnequally with those which are in equall state and condition Ans. Where one is bound to giue equally to all there it is partialitie and iniustice not to giue vnto all alike but in free and voluntarie gifts one may giue vnequally vnto those which are of equall sort without any touch at all as when a man hath two debters he may forgiue vnto one his debt and yet require it of another So God is not bound to giue his grace vnto any especially where they haue willingly fallen from his grace as Adam did in Paradise and we in him we beeing then all now endebted vnto Gods iustice in our naturall corruption God may haue mercie where and on whom he will it is lawfull for him to do with his owne as he will Matth. 20.15 4. Obiect It seemeth to be an hard and cruell part to destroie any for the setting forth of ones power and magnificence as the Turke and other Tyrants make no account of mens liues to serue their pleasure Ans. 1. No earthly potentate hath that power ouer his subiects which God hath ouer his creatures therefore though it be vniust in the one it is not in the other 2. for one to destroy another for his honour and glorie sake may seeme hard but to bequeath them to destruction worthily for their faults to get glorie thereby is not vniust so although God in the destruction and condemnation of the wicked intend his glorie yet they are worthily condemned for their sinne Obiect 5. He that willeth the end willeth also the meanes that bring and lead vnto that end if God haue appointed the damnation of the reprobate then he willeth also sinne which is the meanes to that end Ans. He that simply willeth the end willeth also the meanes but God simply willeth not the damnation of any but for their sinne Obiect 6. If God haue foreseene the sinnes of the reprobate and willeth their iust damnation for sinne how is it said he would haue all to be saued Ans. God simply willeth not the damnation of any but for sinne and no other thing appeareth in the reuealed will of God in that he offereth meanes of saluation to all but that he would haue all to be saued this then is to be vnderstood of the absolute and reuealed will of God 7. Obiect If God foresee the sinnes of the reprobate and decree their punishment why doth God complaine of sinners seeing his will in them is fulfilled Ans. Augustine answeareth 1. God iustly complaineth of sinners quia non cogit eos peccare because he doth not constraine them to sinne howsoeuer Gods decree cannot be altered yet their will is not forced they sinne willingly and so are iustly condemned 2. and when God complaineth of sinners by this meanes those on whom God sheweth mercie are called compunguntur corde and are pricked in heart howsoeuer the other are hardened Obiect 8. If the case so stand that the reprobate are appointed to damnation then it skilleth not what a man doth for though he should repent him yet if he be a reprobate it cannot helpe him Ans. If âââwere apparant who were elected who a reprobate then indeed all contrarie endeauour were in vaine but seeing we haue no other way to prooue our election then by our faith and fruits we must thereby labour to make our election sure 2.
in fulfilling and performing it he hath perfited the ceremoniall law beeing the substance whereof the ceremonies were but shadowes he hath performed the morall law both in his actiue obedience in fulfilling euery part thereof by his holy life and by his passiue obedience in bearing the curse and punishment due by the law for vs and in this sense Augustine saith Christus sinis legis perficiens non interficiens Christ is the perfiting not the destroying end of the law tract 55. in Iohn Of all these the second and last interpretation are most agreeable to the scope of the Apostle who in these words bringeth a proofe of that which he said before that the Iewes were ignorant of the righteousnesse of God because they were ignorant of Christ the true end of the law both directly in respect of Christ who fulfilled the law and was in all things obedient vnto it which thing the law intended and indirectly in respect of vs whose weakenesse it discouereth in not beeing able to keepe the law and so directeth vs to Christ beeing therein a schoolemaster to vs as the Apostle saith Gal. 3. ââ Quest. 7. How Christ is said to be the end of the law seeing the law requireth nothing but the iustice of workes The law is taken two wayes 1. more largely for the whole doctrine contained in Moses and the Prophets and in this sense the law directly maketh mention of Christ as in this place Saint Paul doth prooue the righteousnesse of faith by the testimonie of Moses as our Sauiour himselfe also saith had you beleeued Moses you would haue beleeued me he wrote of ââ Ioh. 5.46 2. The law is taken more strictly for the precepts onely of the morall law wherein although faith in Christ be not directly commanded yet it is implied and intended in which sense Christ is said to be the end of the law in these three respects 1. in respect of his personall obedience and righteousnesse which the law required 2. in regard of the satisfaction by Christs death for the punishment due by the law 3. and in iustifying vs by faith in him that is our righteousnesse whereunto the law bringeth vs as a schoolemaster leading vs vp by the hand as the glasse shewing the spottes doth admonish the beholder to mend them so the law discouering our sinnes sendeth vs to seeke out the onely true Physitian to heale them Quest. 8. That Christ is not the end of the law that we by grace in him should be iustified in keeping of the law 1. Pererius saith that Christ is said to be the end that is the perfection and consummatioÌ of the law quia fide in Christo impetratur gratia c. because that by faith in Christ grace is obtained to fulfill and keepe the law disput 1. numer 2. and Stapleton Antidot p. 617. insisteth vpon the same point that by this fulfilling of the law which we obtaine by faith in Christ we are iustified Contra. 1. We denie not but this also is one of the ends of our comming to Christ to shew our obedience in keeping Gods commandements as Zacharie saith in his song Luk. 2.75 That we beeing deliuered out of the hand of our enemies should serue him c. in holines and righteousnesse all the daies of our life yet this is neither required as the principall end which is to be iustified by faith in Christ as here the Apostle saith neither is this our obedience enioyned to that end that we should be iustified thereby for we are iustified by faith before we can bring forth any fruits of obedience and therefore by such workes as follow our iustification we are not iustified and beside our obedience is imperfect and can not iustifie vs in the sight of God but this our obedience is necessarie to shew our conformitie vnto Christ and to iustifie our thankfulnes for the benefit receiued by Christ and to be a pledge and an assurance of our perfect regeneration in the next life 2. Herein then Christ is the end of the law that we by faith in him which hath fulfilled the law perfitly should be iustified without the fulfilling of the law in our selues 1. for the Apostle saith not Christ is the end of the law to euery one fulfilling the law but to euery one that beleeueth 2. this end would take away the force of Christs death for to giue vs grace to fulfill the law our selues it was not necessarie that Christ should haue died for he might by his diuine power without his death haue conferred that grace vpon vs. 3. and againe if Christ gaue vs power to keepe the law our selues this were to establish our owne righteousnesse for that is our owne righteousnesse which is performed by vs though not by our owne strength but the doctrine of faith doth not establish our owne righteousnesse Quest. 9. What life temporall or spirituall is promised to the keepers of the law v. 5. 1. Origen vpon this place thinketh that the law onely promised to the obseruers thereof temporall not eternall life so likewise Theodoret Ambrose Anselme Lyranus Tolet annot 5. Pererius disput 1. numer 3. doe vnderstand it of escaping onely corporall death which was inflicted vpon the transgressors of the law as idolaters adulterers murtherers But this were no great benefit seeing many vngodly men might be free from these offences which by the law were punished by death and yet in other points might be offenders against the law 2. Augustine lib. de spirit lit c. vnderstandeth it of the spirituall life of faith and iustification thereby per fidem concilians iustificationem facet legis iustitiam vivat in ea c. he that hath obtained iustification by faith doth the righteousnesse of the law and may liue thereby But this were to confound the law and the Gospel whereas the Apostle here speaketh onely of the righteousnesse which the law requireth 3. The law then promised eternall life vnto the obseruers thereof but that it was impossible for any perfitly to keepe the law so Chrysostome well interpreteth that men should haue beene iustified in keeping of the law if it had beene possible but because it was not possible iustitia illa intercidit that iustice falleth to ground our Sauiour also saith If thou wilt enter into life keepe the commandements Matth. 19.16 meaning eternall life as the young man had asked the question what he should doe to haue eternall life Pererius answeareth that this must be vnderstood of a iust man which out of a liuely charitie keepeth the commandements But Christ there speaketh not of the iustice of faith working by loue but of such keeping and obseruing of the commandements as the law required if any could haue attained vnto it for as the question was not of beleeuing but of doing what shall I doe so Christ maketh his answer of such iustice as was required by the law 4. But if the law doe promise and propound eternall life to the obseruers
signifieth of it selfe to evangelize that is so bring good tidings so that the other word ãâã ãâã ãâã ãâã ãâã good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing ãâã ãâã ãâã ãâã ãâã which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abuÌdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
doe by their imprecation inflict that punishment which is appointed of God 3. The things must be considered which are wished vnto any by these imprecations they are either temporall which may tend vnto their amendment as Ps. 89.16 fil their faces with shame that they may seek thy name these imprecations are more tollerable which a man sometime wisheth against himselfe that he may be afflicted with some crosse or other rather then to fall into sinne or they are eternall but euerlasting destruction cannot be denounced against any without Gods speciall warrant 4. The persons are to be distinguished which are cursed they are such of whom there is hope of amendment or such as are in a desperate state and professed enemies to God and godlines against whom such imprecations doe lie as S. Iohn will not haue vs to pray for those whom we see to sinne vnto death 1. epist. c. 5. 5. The manner and kind of imprecations must also be looked into some are extraordinarie whereunto men were directed by a propheticall and extraordinarie spirit of the lawfulnesse of such imprecations there is no question or ordinarie wherein these circumstances must be considered 1. the persons that curse they must thereunto be called as the publike Magistrate or minister and parents in their families 2. the persons that are cursed must be intractable and incorrigible and refuse all wholesome admonition 3. the manner must be this they must not curse absolutely but with a condition that such may be converted or confounded 4. with what affection not hating their persons but detesting their vices against the which they open their mouthes to curse Now in Dauids imprecation all the things before requited concurred it was Gods cause he had a propheticall spirit they were professed enemies to God the reasons before alleadged doe conclude only against priuate curses in our owne cause against persons not desperately euill and without any speciall direction Quest. 13. Of the ende of the stumbling of the Iewes v. 11. v. 11. Haue they stumbled that they should fall c. 1. Chrysostome here obserueth well the Apostles wisedome that when he speaketh of the execation and reiection of the Iewes he alleadgeth Scripture least he might be thought to speake of euil will consolationem à seipso ponit but the consolation he bringeth in his owne name that his loue toward them might appeare as here ye sheweth a double ende of their stumbling one that thereby saluation might come vnto the Gentiles the other that by the calling of the Gentiles the Iewes againe might be provoked and stirred vp to beleeue in Christ the first end serueth to beat downe the pride and insolencie of the Gentiles the other to comfort the Iewes that they should not thinke their fall to be irrecouerable 2. Haue they stumbled c. 1. The Latine translator addeth haue they so stumbled that they should fall which Tolet iustifieth and would haue the meaning to be this nor that the ende of the falling of the Iewes should be the calling of the Gentiles but that their fall was not without recouerie and Origen hath the like obseruation shewing here the diuerse kinds of falling some fall and neuer rise againe as Lucifer who shall neuer no not in the end of the world be restoared the fall of others is recouerable as here the Iewes did not so stumble vt ab omni legis observantia declinarent to decline from the whole obseruation of the law 2. But Erasmus well obserueth that here the Apostle speaketh not de magnitudine lapsus sed de eventu of the greatnes of their fal but of the euent for the Apostle throughout this whole epistle doth exaggerate the sinne of their incredulitie neither is this particle so in the originall neither doe the Greek expositors Chrysost. Theoph. Oecumen insert it 3. yet this must be added further to Erasmus observation that the calling of the Gentiles was not onely the euent which followed the incredulitie of the Iewes but it was the ende and scope for the which God suffered the Iewes to fall for this event must not be seuered from the providence of God Beza annot 4. nor yet is this question so propounded as though the Iewes did stumble and fall with any such intention to profit the Gentiles as Gryneus seemeth to note no man that is in his right minde will hurt himselfe which the Iewes should haue done if they of purpose had stumbled to fall But Photius obserueth that the Iewes as much as in them lay did so stumble vt corruerent to fall altogether nec sic affecti sunt c. neither were they so affected that any good should come thereby to themselues or others sed Deus illorum casu c. but God vsed their fall both for the saluation of the Gentiles and their owne emendation 5. Theophylact must here also be warily and aduisedly read the Iewes are not so fallen vt se nequeant quando velint attollere that they can not raise vp themselues againe when they will c. for this were as though the Iewes of purpose had fallen that the Gentiles might come in and then they would returne againe neither is it in any mans power to returne when he will for ones conuersion is as life from the dead v. 13. as one can not raise himselfe from the dead so neither can he conuert and turne vnto God 6. Haymo and Augustine before him put in the word solum onely that is they haue not stumble onely to fall as though no good should come thereby but God did not suffer them to stumble at all to fall God propounded not to himselfe their fall as an end of their stumble for God delighteth not in the destruction of any but God respected two singular good ends in the fall of the Iewes the vocation of the Gentiles and their owne conuersion Pareus Quest. 14. How the stumbling and falling of the Iewes brought salvation to the Gentiles v. 11. Through their fall salvation commeth to the Gentiles 1. the word ãâã ãâã ãâã ãâã ãâã is not well here translated delictum as the Latin interpreter which Anselme interpreteth peccatum sinne and vnderstandeth it of that speciall sinne of the Iewes in putting Christ to death so also Gorrhan but it here signifieth rather lapsum their fall as Erasmus well noteth to answear vnto the former question haue they stumbled that they should fall so also Tolet annot 9. 2. But we must not thinke that the fall of the Iewes was properly the cause of the calling of the Gentiles but it was the occasion rather for euill is not of it selfe the cause of that which is good but God by his power draweth good out of euill for otherwise as Lyranus alledgeth out of Augustine in his Euchiridion Deus non permitteret mala sieri nisi inde eliceret maior a bona God would neuer suffer euill to be vnlesse he did thereout draw greater good This is like as Pet. Martyr resembleth it
least of these ye did it vnto mee where the vulgar latine also misseth reading quamdiu as long And most commonly when these words ãâã ãâã ãâã ãâã ãâã are referred to the time the word ãâã ãâã ãâã ãâã ãâã time is added as 1. Cor. 7.39 and Galat. 4.1 Mar. 3. I magnifie mine office 1. Origen vnderstandeth it of Saint Pauls faithfulnes in his ministerie he honoureth his Ministerie which ministreth well he dishonereth it qui negligenter indigne ministrat who ministreth negligently and vnworthily to which purpose the Apostle saith 1. Tim. 3.13 that the deacons which haue ministred well get themselues a good degree do honour their ministrie by their diligence and shall be rewarded of God but he that ministreth not well malam sibi poenam conquirit doth get and procure his owne punishment Origen seemeth to vnderstand honouring both in life and doctrine 2. Vatablus expoundeth it of diligence in preaching 3. Haymo of adorning the Ministrie with a good life 4. Tolet referreth it to the successe of S. Pauls preaching among the Gentiles whom he had enriched 5. But Saint Paul herein placeth the honour of his Ministerie that he did so preach vnto the Gentiles as he might also gaine the Iewes so Ambrose Anselme Haymo in his second exposition because honos magistrorum est numerus auditorum the number of the scholars and auditors is the honour of the master and teacher so also Pareus Martyr Osiander 6. Lyranus and Gorrhan following the ordinarie glosse thus interpret addendo vltra debitum c. in adding beyond his debt in labouring for the conuersion of the Iewes But Saint Paul in saying to prouoke them of my flesh confesseth he stood endebted to them also beeing his kindred after the flesh though his speciall commission was to preach to the Gentiles This then was the honour of the Apostles ministerie that by his preaching he might winne both Gentiles and Iewes as he saith 1. Cor. 9.19 I haue made my selfe a seruant to all men that I might winne the moe to the Iewes I became as a Iew c. that I might winne the Iewes c. I am made all things to all men that by all meanes I might saue some 4. That I may saue some 1. God is the efficient cause and author of saluation but because the Ministers are the instruments they are also said to saue as 1. Tim. 4.16 as in so doing thou shalt saue both thy selfe and them that heare thee 2. The Apostle speaketh of the sauing of some not of all because he knew the time of their vniuersall calling was not yet come 3. but it will be obiected that seeing Saint Paul was called to be an Apostle of the circumcision and Saint Peter of the vncircumcision he might seeme to be an intruder into an other mans lot in seeking the conuersion of the Iewes the answer is that the Iewes inhabiting the land of promise their owne countrie belonged vnto Peter but the Iewes conuersing among the Gentiles per accidens accidentally belonged to Saint Paul whose office was to preach vnto the Gentiles among whom the Iewes were dispersed Gorrhan Quest. 19. What the Apostle meaneth by these words v. 15. What shall the receiving be but life from the dead 1. Origen vnderstandeth it of the finall resurrection tunc erit assumptio Israel c. then shall Israel be receiued when the dead shall rise so also Chrysostome Theodoret Oecumenius Tolet with others the great benefit which the conuersion of the Iewes shall bring vnto the world shall be the finall resurrection 2. Ambrose interpreteth it of the spirituall resurrection by beeing iustified from sinne 3. Hyperius of the great ioy which shall be conceiued in the world for the conuersion of the Iewes as though one did rise from the dead 4. Lyranus applieth it to the zeale of those which were conuerted to the faith of the Iewes who were more excellent then others as beeing furnished with the knowledge of the Scriptures such were Paul Appollos with others 5. Faius vnderstandeth it of the Gentiles which by the conuersion of the Iewes should be reuiued beeing dead in their sinnes but it is euident by the next verse that Saint Paul speaketh of the conuersion of the Iewes 6. Beza in his annotat referreth it to the whole state of the Church for while the Iewes remaine yet in death mundus nondum revixit the world is not yet wholly reuiued 7. But this speach properly concerneth the Iewes and it is a metaphoricall speach to shew that the Lord shall receiue them againe euen as those which are raised from the dead Pareus 8. Here I cannot omit two other strange expositions the one of Haymo the other of Osiander Haymo by life from the dead vnderstandeth the Apostles who were receiued and quickned from among the Iewes that were as dead but it is euident that the Apostle speaketh of the receiuing of the whole nation of the Iewes as in the beginning of the verse he maketh mention of their casting off Osiander thinketh that the Apostle vseth here an argument ab absurdo from an inconuenience to this effect if God should onely haue cast off the Iewes to receiue the Gentiles this were all one as to giue life vnto one by the death of another which were absurd and therefore the Iewes were not cast off onely to make roome for the Gentiles but that they might be graffed in againe but this interpretation doth quite turne and change the Apostles sense for the Apostle prooueth here that the Iewes shall againe be receiued by an argument from the lesse to the greater that if the reiection of the Iewes brought such profit to the Gentiles their assumption and receiuing againe much more we insist then vpon the former sense Quest 20. What the Apostle meaneth by the first fruits and the whole lumpe the roote and the branches 1. By the first fruites Theophylact vnderstandeth the leaven but that is vnproper Hyperius primitias frugum the first fruits of the corne but the lump or masse then should not be answearable to it Erasmus by the first fruits vnderstandeth the corne by the lump the cakes which were made thereof tempered with oyle which were offered not the masse and lump of dow which was tempered with water rather the first fruits were the cakes which were offered vp and the masse is the whole lump of dow which was sanctified by the oblation of the first fruits according to the law Lev. 23.14.17 and Num. 15.20 Haymo thinketh that the first fruits was the first tast which was taken of the whole lump beeing all of the same rellish and sauour but the Apostle speaketh not simply of the first tast but of the offering of the first fruites according to the law he vseth two similitudes one taken from the obseruation of the law concerning first fruites the other from naturall experience of the roote and the branches Pareus 2. Concerning the meaning of these words some doe make a difference betweene
there is here a traiection of the particle ãâã ãâã ãâã ãâã ãâã that so whereas the words stand in this order in the originall by your mercie that they may obtaine mercie they must be placed thus that by your mercie they may obtaine mercie the verie like traiection of this verie word see 2. Cor. 2.4 ãâã ãâã ãâã ãâã ãâã but my loue that ye may know for but that you may know my loue thus also Beza here and Tolet annot 23. addeth this reason why those words for your mercie should not be ioyned with the former clause so now haue they not beleeued but with the latter that they may also obtaine mercie that one part of this comparison may answear another as he said before you haue receiued mercie through their vnbeleefe so now it followeth that they also should receiue mercie through your mercie And Chrysostome sheweth the reason why it is said that you should receiue mercie through their mercie not through their vnbeleefe because ye the Gentiles shall not be so saued vt quemadmodum Iudaei exire debeatis that as the Iewes you should goe out or fall away again sed vt illos manendo per aemulationem attrahatis but that ye may draw them on by continuing in the faith 4. This then is the force of the Apostles argument 1. There are three things compared with three the vnbeleefe of the Gentiles with the vnbeleefe of the Iewes the mercie which the Gentiles receiued in time past with the mercie which the Iewes shall receiue and then the occasions of both are set one against the other the occasion of the mercie shewed to the Gentiles was the vnbeleefe of the Iewes and occasion of mercie shewed to the Iewes was mercie extended to the Gentiles by the which the Iewes were prouoked to emulation Par. 2. The argument is from the lesse to the greater if the infidelitie of the Iewes was the occasion of mercie to the Gentiles much more the mercie shewed to the Gentiles shall be an occasion of shewing mercie to the Iewes for there is a greater force in that which is good then in that which is euill Gryveus and if the Gentiles which neuer beleeued were called to the saith much more like is it that the Iewes which had bin sometime beleeuers should returne to their former saith Tolet. Quest. 31. How God hath concluded and shut vp all in vnbeleefe v. 32. 1. Not that God inijcerit ijs incredulitatem did cast vpon them incredulitie hoc explodendum est this conceite must he exploded of all Origen God is no way the author of euill Photius 2. Nor yet is the Lord said to shut them vp onely permittendo in suffering them to be incredulous Origen glosse ordinarie Tolet Gorrhan for God is to be considered here not as a patient onely and sufferer but as an agent in some sort and a iust iudge 3. Chrysostome thus interpreteth he shut vp all that is demonstrauit incredulos he hath shewed them to be incredulous in which sense the Apostle saith Gal. 3.22 The Scripture hath concluded all vnder sinne c. that is the law serueth to reueale sinne as Saint Paul saith Rom. 3.20 By the law commeth the knowledge of sinne But this is not all for the iudge doth not onely declare and giue sentence against the malefactor and bring his offence to light but he also condemneth him and seeth his sentence be executed vpon him 3. Hierome in the Commentarie vnder his name saith God hath shut vp all non vi sed ratione not by force but by good reason which reason is thus expressed by Oecumenius vt alios per aliorum seruaret contentionem that he might saue some by the prouocation of others the ordinarie glosse giueth this reason vt gratia numeris esset gratissima that the gift of grace might be most acceptable c. when they are brought as it were out of prison vnto libertie But although Gods iudgements proceed with great reason and equitie yet God doth not euill that good may come thereof the reason and way then yet appeareth not how God is said to conclude all vnder sinne 4. Wherefore it remaineth that God is said to shut vp men in vnbeleefe as in a prison in punishing them as a iust iudge with the fetters as it were and gives of their owne blindnes and hardenes of heart as it is said c. 1.26 God gaue them vp to vile affections and c. 11.8 God hath giuen them the spirit of slumber like as a iudge doth inflict imprisonment vpon offenders and restraint of libertie so men are kept in the prison of infidelitie by the iustice of God their sinnes so deseruing But here is the difference ciuill imprisonment is for sinne yet it is not sinne but spirituall imprisonment in blindnes and vnbeleefe is sinne and God after a wonderfull and secret manner yet most iustly doth punish sinne with sinne as Augustine saith Quis dicat Achabum non peccasse credendo spiritui mendaci c. who can say that Ahab sinnned not in beleeuing the false spirit and who will say that sinne was not the punishment of sinne venientem de iudicio Dei proceeding from the iudgement of God lib. 5. c. 3. contra Iulian. And further here is great difference betweene these two for God to be author of shutting vp vnder vnbeleefe and of the shutting vp of vnbeleefe the first God in his iustice causeth the other man is the cause of himselfe Quest. 32. Of the Apostles exclamation v. 33. The deepenesse of the riches c. 1. Touching the occasion of these words 1. Origen thinketh this to be it quia alterius malitiae opus alterum vertat in salutem because he turned the malice of one to the salvation of an other as the ruine of the Iewes was the occasion of calling the Gentiles so also Chrysostome the Apostle wondreth quod contraria contrarijs curaverit because the Lord healed one contrarie by an other the Gentiles became to be beleeuers by occasion of the vnbeleeuing Iewes but the generalitie of the Apostles words speaking of the wayes of God would not be restrained vnto one particular 2. Faius vnderstandeth the whole mysterie of the Gospel the which as S. Peter saith the Angels yet desire to behold but this is too generall 3. Augustine and Haymo restraine it to this particular of the mysterie in the vocation of the Gentiles and the reiection of the Iewes 4. But beside this it may be applyed to the whole mysterie of predestination how God resecteth some and electeth others wherein humane reason must be silent Gryneus Calvin Hyperius Mart. 2. For the reading of the words 1. Some doe thus read O the deepenesse of the riches of the wisedome and knowledge of God as the vulgar latine making wisedome and knowledge to depend of riches but in this reading the Greeke coniunction ãâã ãâã ãâã ãâã ãâã and which is set betweene riches and wisedome is omitted Chrysostome inserting that word thinketh that these two
qualitie and condition thereof 1. The obiect in generall of hope it is first difficile hard for that which is easie and in mans power is not hoped for but presently enioyed yet it is not impossibile for no man can hope for that which is impossible and againe spes est futurorum hope is of things to come Chrysostome whereupon hope hath partly griefe because the full fruition of hope is deferred partly ioy because hope doth certenly expect and so maketh the things that are absent present for vnlesse they were in some sort present hope could not bring forth ioy 2. the proper obiect of hope is the kingdome of God and euerlasting life for the thing which we hope for must be of great value otherwise the hope thereof should not be so ioyous whereas all earthly things are vaine and of no value and it must be also certaine and permanent whereas things of this world are transitorie and casuall And though the principall obiect of our hope be eternall life yet here are not excluded from our hope the good things of this life so farre forth as they concerne the glorie of God and the furtherance of our saluation as the Apostle saith Rom. 8.32 who spared not his owne Sonne c. how shall be not then with him giue vs all good things also 3. This expectation of hope is certaine which hath two grounds the promises of God in Christ which are bound with an oath which are two immutable things the promise and word of God and his oath it is impossible God should lie as the Apostle saith Hebr. 6.18 whereupon he calleth our hope the anker-hold of the soule the other ground is the power and all-sufficiencie of Christ as the Apostle saith I know whome I haue beleeued c. that he is able to keepe that which I haue committed vnto him against that day Olevian 4. But here this doubt ariseth that here hope is put before patience for first the Apostle saith reioycing in hope then patient in tribulation and yet Rom. 5.4 it is said patience bringeth forth experience and experience hope The answer is this that this is seene in rebus maxime coniunctis in things of a neere coniunction together vt se mutuo inferant that they mutually beget themselues as the clouds bring raine and by the falling of the raine by the raising of vapours clouds are engendred so the Philosophers said that vertues sprang of good actions and they againe sprang of vertue as Chrysostome here saith that ex dilectione out of loue commeth the exhibiting of honour and loue againe ex illo accensus is kindled and encreased by it so hope in the order of nature first bringeth forth patience and then patience encreaseth and confirmeth hope Martyr see the very like question of probation and patience 5. Chap. quest 5. Patient in tribulation 1. There are two kinds of afflictions and tribulations in this life ordinarie such as are the cares of the world continuall labour and trauell diseases sicknesses which all were brought in by sinne extraordinarie as persecution which is raised by the world against the children of God for the truth sake of this the Apostle speaketh here of tribulation illata à persecutoribus which is brought vpon men by persecutors Haymo 2. This is a second remedie against calamities that if they doe encrease then our hope must confirme vs patiently to beare them as the Apostle saith Ye haue neede of patience c. that ye might receiue the promise Hebr. 10.36 3. And vnto patience these reasons should perswade vs 1. because tribulation is omnibus bonis communis common to all good men as the Apostle saith no tentation haâh taken you but such as appertaineth to man 2. we must consider that nothing falleth out without Gods prouideÌce there is no affliction which he knows not and therefore we should rest contented with the good will and pleasure of our heauenly father he woundeth and he healeth againe Iob 5.18 3. likewise it must be remembred that God is iust and our sinnes haue deserued whatsoeuer is laid vpon vs and much more therefore the consideration of our sinnes which iustly procure Gods iudgements should make vs patient as it is said Psal. 107. foolish men are plagued for their offences 4. likewise the Lords mercie must be had in remembrance who punisheth not according to the greatnes of our sinnes Lament 3.22 It is the Lords mercie that we are not consumed he remembreth his mercie in iudgement 5. adde hereunto that like a father that chasteneth his child so the Lord laieth not more vpon his children then they can beare he giueth an issue together with the tentation 1. Cor. 10.13 6. and lastly the Lord causeth our afflictions to worke our further good in strengthening and confirming our faith in purging and refining vs as Iob saith exibo sicut aurum I shall come forth tried like vnto gold Continuing in prayer 1. this is as Chrysostome calleth it alia armatura an other armour or weapon against affliction wherein appeareth the necessitie of praier whereby is supplied by diuine helpe that which we cannot of our selues attaine vnto and the dignitie of Gods children that are admitted continually to Gods presence as it were a great fauour for a Prince vpon all occasions to suffer his subiects to come vnto him and further this priuiledge praier hath that although other helps may be denied vnto vs yet praier can nothing hinder the spirit of the faithfull is free to haue recourse vnto God 2. In that the Apostle would haue vs continue in praier 1. it fauoureth not the fansie of the Euchites and Psalliones that did nothing els but pray continually for the busines of our vocations must be also attended vpon and if men should doe nothing but pray continually they must needes fall into that fault of battalogie that is much babling which our Sauiour reprooueth in praier 2. some vnderstand it of instance and earnestnes in praier as the vulgar Latine readeth orationi instantes instant in praier so also Marloret frigide oramus that we should not pray coldly and so our Sauiour by praying continually vnderstandeth not to faint in praier Luk. 18.1 3. Augustine whom Gualter followeth vnderstandeth this place of continuing in praier of the set houres of prayer euery day which should by no meanes be intermitted as Dââiel praied thrice in a day 4. Pellican vnderstandeth that place 2. Thess. 5.17 pray ãâã ãâã ãâã ãâã ãâã without ceasing non de murmure oris sed de syderio cordis not of the sound of the mouth but the desire of the heart so Oleviane placatus animus semper in Deum respicit a mind at peace in it selfe alwaies looketh vnto God 5. Martyr referreth it to the often occasions which Christians haue quoties aliquid occurrit as often as any thing offereth it selfe either any thing which grieueth or any thing to be asked pray and he vnderstandeth it of such praiers
his head and the Lord shall recompence thee that is God shall punish thine enemie and reward thee Faius addeth a third reason because it is vsuall in the Scripture by coales of fire to vnderstand some diuine plague iudgement as Ps. 18.13.120.4 But it is thus obiected against this exposition Haymo saith if one should doe well vnto his enemie with that minde to prepare for him greater punishment in hell non hoc iam est charitatis this should be no charitie in him so also P. Martyr we must seeke nothing els but their saluation we must not doe good to an enemie with any such intent to encrease their punishment likewise Pererius hath the same obiection est contra charitatem c. it is against charitie to doe well vnto our enemies with that intent vt gravius in malum incidant that they fall into a greater mischiefe Answ. In these words thou shalt heape coales c. the euent of the thing onely is shewed not the intent and purpose of the doer like as in the former verse he biddeth them not to auenge themselues but to giue way vnto the wrath and iustice of God not that we must in forbearing our owne reuenge pray vnto God with a reuengefull mind for that were also a breach of charitie but that we should so leaue our cause vnto God as a iust iudge who at due time will take reuenge if there be no amendment in our enemie 6. Wherefore the last exposition is most agreeable by heaping of burning coales to vnderstand the encreasing of their punishment but yet a secret condition must be implied that if they be not wonne by our charitie then burning coales are heaped to their punishment This conditionall sense followeth Gryneus thine enemie by thy beneficence is either become better or so will he loue thee againe or he is made worse and then he hurteth himselfe iram Dei in se concitando by stirring vp the anger of God against him these burning coales then are the wrath of God which is the more kindled against such vnthankfull persons that are not wonne by the kindnes and beneficence of those which haue recompenced them good for euill 31. Quest. Of these words v. 21. Be not ouercome of euill but ouercome euill with goodnes 1. The Apostle concludeth this place concerning patience in not reuenging our selues of our enemies with this excellent sentence which containeth a dehortation from impatience be not ouercome of euill and an exhortation to patience but ouercome euill with goodnes and so as Origen obserueth contraria contrarijs perimuntur one contrarie destroieth an other as euery thing is increased by the like as fire waxeth greater if fire be added to it and the darknes of the night is increased by a cloudie skie so euill is augmented when euill is added to it as if euill be recompenced with euill he is ouercome of euill qui malis provocatus reddit malum which beeing prouoked by euill rendreth euill againe but he ouercommeth euill with goodnes that hauing receiued euill restituit bona doth restore good things Origen 2. Erasmus noteth that here good and euil are not referred vnto the good or euill man but thereby are vnderstood wrong and beneficence or patience this is true but yet he that is impatient and is ouercome of euill thereby also becommeth euill as Haymo noteth similis efficeris thou art made like vnto him that did the wrong by not suffering of wrong as it is said Prov. 26.4 Answer not a foole in his foolishnes least thou also be like him 3. So this is an excellent perswasion to recompence euill with good because thereby we obtaine the victorie as Chrysostome here noteth inimicum tuum interroga c. aske thine enemie when he is most grieued when thou railest beeing railed vpon or when thou laughest the rayler to scorne he will answer thee the last c. and so Ambrose saith lib. 1. de offic c. 36. vindicare se non esse actum fortitudinis sed abiectionis timiditatis that for a man to reuenge himselfe is no act of fortitude but of cowardlines and timiditie it is a noble thing to ouercome but more noble to ouercome euill but most noble of all to ouercome euill with good Gorrhan 4. And as he ouercommeth that rendreth good for euill so he is ouercome which recompenceth euill for euill he onely doth not bring euill vpon himselfe but a greater euill then his enemie offered him for that was but malum poena the euill of punishment as it is called but he by his impatience and reuenge sibi infert malum culpa doth bring on him euill that is sinne Tolet and so he is ouercome of a threefold euill of the euill which his enemie put vpon him of the euill of his owne passion and corrupt affection and Haymo addeth the third à diabolo he is ouercome of the deuill 5. Lyranus here obserueth that alwaies it is not good to sustaine wrongs as when thereby datur andacia malefici malis the euill take greater encouragement and boldnes to doe euill and to this purpose he alleadgeth Gregorie in his moralls Quidam cum temporalia inobis bona subtrahant sunt tolerandi c. some are to be tolerated when they take from vs our temporalls some are to be staied in charitie not so much that they robbe vs not of ours quam ne non sita rapientes seipsos pendant c. as lest in taking that which is not theirs they destroy themselues c. But then we are to shew our patience when by defending our selues some great euill is like against the honour of God 6. P. Martyr also here mooueth this doubt whereas we are here bid to ouercome euill with goodnes that is to giue our enemie meat and drinke in his need what shall become of excommunicate persons with whom we are charged not to eat 1. Cor. 5.11 and such as are enemies to the truth whome we are not to bid God speede 2. epist. Iam. The answer is that we must not doe any of these things comitatis aut familiaritatis causa for familiaritie or acquaintance sake but onely to minister to their necessitie ne desimus officio charitatis that we be not behind in the dutie of charitie 4. Places of Doctrine 1. Doctr. To ascribe all vnto Gods mercie and grace doth not hinder exhortations v. 1. I beseech you by the mercies of God c. Though S. Paul ascribe our saluation to Gods mercie as he said before c. 9. It is not in him that willeth nor in him that runneth but in God that sheweth mercie yet the Apostle notwithstanding ceaseth not to exhort and the reason is because our saluation is not wrought without meanes as preaching admonition exhortation and such like and therefore these meanes may be vsed and yet the foundation of Gods mercie in sauing vs shall remaine vnshaken Martyr M. Calvin saith further nullis praeceptis pia mens sic ad obsequium Dei formatur
mourned for Saul 9. in receiuing them to mercie when they returne to grace as Ioseph did his brethren 5. Places of controversie Controv. 1. Concerning the power of free-will 1. Whereaâ ãâã Apostle in this 12. chapter beginneth to giue precepts of righteousnes and to exhort ãâã holinesse hence the enemies to the garce of God take occasion to establish their opinion concerning free-will that a man assisted by Gods grace is able to performe all these precepts Stapletons reasons are these Antid p. 777. 1. The precepts of the morall lawe are agreeable to the lawe of nature and to the lawe of nations therefore they haue not such difficultie but that they may be kept 2. All things are possible to the grace of God which grace of God is had and obtained by prayer 3. God commandeth in vaine if his precepts cannot be performed so also Erasmus praecepta frigent si nihil tribuitur voluntari the precepts are cold if nothng be yeelded to the will of man c. 4. Either God is vniust in commanding that which cannot be performed or imprudent in requiring such obedience which he thought might be performed and cannot 5. And men herein haue an excuse of their disobedience because it is not in their power to doe that which they are bidden Contra. 1. The perfect obedience which the lawe requireth farre exceedeth that righteousnesse which the Lawe of nature and of nations exacteth for that onely requireth an externall discipline but the morall lawe prescribeth a perfect conformitie of the creature with the Creator 2. To the grace of God giuen in perfection nothing is hard and impossible but so is it not giuen to any in this life but in a certaine measure and degree the regenerate by grace are made able in some measure to keepe Gods commandements but not perfectly 3. Neither are the precepts of God in vaine though men are vnable to keepe them for there are diuerse other ends as the vnregenerate are either thereby stirred vp and called or are made inexcusable the regenerate by such precepts are raised vp from negligence and slouthfulnesse haue a rule giuen them to followe and doe see their owne weakenesse and are encouraged and prouoked to goe on still vnto perfection to attaine as neere it as they can 4. God is neither vniust in so commanding for the creature is bound to yeeld perfect obedience to the Creator and the creature both once had receiued strength in the creation which through wilfull transgression was lost and now a way is shewed by restauration in Christ how the will of God may be fulfilled neither is God imprudent for he is not deceiued in those ends which he propoundeth to himselfe in giuing such precepts vnto men 5. Man can haue no excuse for his disobedience seeing once he had receiued strength to performe the Creators will which was lost by mans willing transgression and because he seeketh not to haue his disobedience satisfied by the perfect obedience of Christ and so he contemneth grace offered 2. Now touching the doctrine of truth concerning freewill this we affirme that man by nature hath no power or actiuitie at all vnto that which is good but is altogether a seruant to sinne and that without grace in Christ no man can choose and followe that which is good this is euident by these texts of Scripture Genes 6.5 all the imaginations of the thoughts of mans heart are onely euill continually if all are euill and onely and continually what place or time is left here to that which is good in mans corrupt heart Math. 7.18 a corrupt tree cannot bring forth good fruit it is against the nature of things for euill to bring forth good or good euill euerie thing bringeth forth by nature that which is like vnto it Rom. 6.20 Ye were seruants of sinne Eph. 2.5 we were dead by our sinnes seruants are not freemen neither can the dead doe any worke of the liuing no more can a man by nature doe any thing that is good 1. Cor. 2.14 the naturall man perceiueth not the things of the spirit of God if he perceiue not nor knowe them he cannot choose to doe them for there is nothing in the election of the will which is not first in the conception of the vnderstanding But it will be obiected 1. Then is not the will of man free if it haue not power indifferently to good or euill Answ. The will of man is free from coaction and compulsion but not from necessitie for the determination of the will to one thing taketh not away the libertie and freedome thereof for the will of God by the perfection of nature is enclined onely to that which is good in the Angels by the perfection of grace and to euill the will is onely inclined by the peruersnesse of the will either simply and vnchangeably as in reprobate Angels and men or for a time and in some sort though not simply as in the vnregenerate yet in all these the will worketh freely without any forcing 2. Obiect Though a man without grace can doe no good thing yet his will assisted by grace is enabled to euerie good thing Answ. 1. That good thing which is wrought in the regenerate by the grace of Christ proceedeth not at all from their owne freewill grace worketh the will is wrought vpon for Christ saith without me ye can doe nothing Ioh. 15.5 2. this grace worketh not perfitly in any in this life but is begun onely here for the Apostle saith if we say we haue no sinne we deceiue our selues and the truth is not in vs 1. Ioh. 1.8 See further hereof Synops. Centur 4. err 42. to err 45. Controv. 2. Whether the Masse be a sacrifice properly so called The Romanists would prooue it out of this place v. 1. because the Apostle exhorteth to giue vp our bodies a liuing ãâã ãâã ãâã ãâã ãâã sacrifice 1. hence they reason thus Christians haue a sacrifice properly so called which is the oblation of some externall and sensible thing vnto God by the lawfull Minister but there is no such externall sacrifice to be found among Christian saving the Masse it remaineth then that the Masse is that externall sacrifice 2. Euerie Priest must haue a sacrifice to offer but there is no other sacrifice offered vp by the Priests of the newe testament but the Masse Ergo to this purpose Bellarm. lib. 1. de Miss cap. 2. 15. Contra. 1. Christians neede not any externall sacrifice to offer vnto God such as were the legall sacrifices of beasts but they haue a true sacrifice though not to offer vp daily themselues which was once killed and sacrificed vpon the crosse which now is not daily to be offered vp but the memorie of that sacrifice is to be reuiued by the celebration of the Sacrament as our Sauiour saith this doe in remembrance of me And beside this sacrifice once offered for all there are other sacrifices not properly so called but
rule and line of all iust lawes secondly the end and scope of lawes must be to suppresse vice and maintaine vertue the lawmaker must intend the publike good and not his private gaine thirdly for the extent of these lawes they must include all some must not be bound vnto the lawes and others free and therefore it is dangerous to giue priuiledges and immunities to some persons by vertue whereof they may without checke and controlment transgresse the lawes Papintanus is worthie of honourable memorie who choose rather to die then to excuse the parricide of Antonius Bassianus the Emperour 2. As good lawes must first be made so iudgement must be exercised according to those lawes that the iust case may be discerned from the false and good men from the euill Antishenes was wont to say that those commonwealths were declining wherein boni à malis nihil differunt good men did nothing differ from euill Now in the processe of iudgement these rules must be obserued 1. that the Iudge be willing to admit all complaints and to take knowledge of all causes and aggrevances this was the fault of Sauls governement that the oppressed could not haue iustice which made many that were aggreved to flocke and haue recourse vnto Dauid Absalom did not more insinuate himselfe into the hearts of the people then in shewing his affabilitie in hearing the griues and complaints of them In forren histories Philip King of Macedon was killed by Pausanias because he reiected his suite to haue iustice against Attalus that had wronged him and after laughed him to scorne and Demetrius of Macedon did much alienate the hearts of his people because he neglected their complaints and would cast their bils of supplication from the bridge of Axium into the riuer secondly after diligent inquisition of the cause there must be iust iudgment giuen without partiallitie feare fauour or any other sinister affection see Levit. 19.15 among the Thebanes a Iudge was pictured blindfold and without hands to signifie that he neither should be lead by partiall affection in iudgement or corrupted with bribes and the Athenians had a lawe that causes should be handled ãâã ãâã ãâã ãâã ãâã without proems and prefaces to stirre vp affection 3. After iudgement must followe execution for otherwise the lawes are in vaine and iudgement according to the lawes if they be not put into execution where these two things must be obserued 1. that the execution be not too remisse for it is profitable often for the offender himselfe to be punished thereby to be brought vnto repentance who otherwise might continue in his sinne as the theife conuerted vpon the crosse was prepared by that ignominious punishment vnto repentance and it is good for the example and admonition of others that punishment be inflicted vpon the offenders 2. yet the punishment must not be hastened too much or be too severely adiudged but with such moderation as that the partie which suffereth be not in hazard of loosing both soule and bodie 2. Concerning the vse of the sword in warring and waging of battell 1. it is out of doubt that it is lawfull for the Magistrate to take in hand iust and lawfull warre for Abraham recouered Lot by force from them which had taken him captiue the Centurions faith is commended in the Gospell by our Sauiour and if it be the Magistrates office and part to defend euerie particular person from wrong much more the whole people 2. but warre must be enterprised not rashly or suddenly but with deliberation and not without waightie and vrgent cause 1. as when either the Magistrate is bound by some league to helpe his confederates as Ioshua did the Gibeonites 2. or when the enemies offer to invade the countrey they must by the Magistrates force be kept off as Dauid often encountred the Philistims that assaulted Israel 3. and in the quarrell of religion and defence of the truth the Magistrate may fall to battell as the other tenne tribes had thought to haue warred against Ruben Gad and the halfe tribe of Manasseh for setting vp an altar fearing that they had declined from the true worship of God Iosh. 22. Quest. 13. How it is said it is necessarie to be subiect for conscience sake v. 5. Therefore it is necessarie ye should be subiect 1. first some reade be ye subiect vnto the necessitie diuinae dispositionis of the diuine ordinance and so put necessitie in the datiue Gorrhan 2. the vulgar Latine which many followe put necessitie in the ablatiue necessitate subditi estote be subiect of necessitie but both these readings are diuerse from the originall where the word is not ãâã ãâã ãâã ãâã ãâã be ye subiect in the imperatiue but ãâã ãâã ãâã ãâã ãâã to be subiect in the infinitiue as both Beza and Erasmus well observe so then the best reading is it is necessarie to be subiect 3. which neither must be vnderstood of a compelling necessitie as the interlin gloss quasi ex necessitate as of necessitie because he cannot excutere iugum Principis shake off the yoke of the Prince nor yet as Augustine is it referred to the necessitie of this life because we must necessarily vse temporall things as long as we are in this world which it is in the Magistrates power to depriue vs of but we vnderstand rather obligationem praecepti the bond of the precept which is of necessitie to be kept so that it is not a free thing whether men will be subiect or no but it is necessarie both in respect of the wrath and reuenge of the power and for conscience sake toward God so in effect here are three reasons couched together why we should be subiect to the Magistrate in respect of God it is his ordinance of the Magistrate because of wrath and punishment of our selues that we wound not our conscience the first is honestum honest the second vtile profitable the third delectabile pleasant and delightfull But also for conscience 1. Ambrose referreth this conscience to the feare of punishment in the world to come that men should not obey onely for feare of present punishment but because of the iudgement to come 2. Chrysostome applyeth this to the conscience of the great benefits which we receiue by the Magistrate that he which is disobedient offendeth against his conscience in beeing vnthankefull 3. Lyranus vnderstandeth it of the particular conscience which euerie man ought to haue debitum reddere to render that which he oweth to an other 4. Tolet interpreteth it of the conscience of other sinnes which they that are lawlesse and disobedient are apt to fall vnto 5. Hugo of the conscience quae naturaliter dictat c. which naturally suggesteth vnto a man that the superior is to be obeyed 6. Erasmus of an others conscience which is offended by the euill example of the disobedience 7. but here the conscience of the diuine precept must be vnderstood which to obey bringeth peace of
our neighbour when our Sauiour Christ in the Gospel speaketh of two great precepts the loue of God and of our neighbour 1. some thinke that the Apostle meaneth the fulfilling of the precepts of the second table and so M. Calvin hath one answer the Apostle in totam legem non respexit hath not respect to the whole law but onely to the duties toward our neighbours 2. Origen by this neighbour vnderstandeth Christ hunc proximum si diligamus c. if we loue this neighbour we fulfill all the law but this seemeth too curious 3. but the better answer is that the one includeth the other as S. Iohn saith How can one that loueth not his brother whome he seeth loue God whom he hath not seene 1. Ioh. 4.20 so Chrysostome alleadgeth those words of our Sauiour Peter louest thou me feede my sheepe c. the loue of God is seene then in the loue of our brother neque Deus sine proximo neque proximus sine Deo diligi potest neither is God loued without our brother nor our brother without God Haymo 3. Now the Apostle rehearseth not all the commandements but onely of the second table because he treateth of those duties which are to be performed vnto men and by the keeping of the second table it is better discerned who obserue the law then out of the first and he omitteth the first precept of the second table because he intended not to rehearse them all but supplieth them in those generall words if there be any other commandement neither doth he obserue the same order for he setteth the seuenth precept before the sixt because he purposed not to set downe the precepts neither all nor in their order but onely to giue an instance in some of them 20. Quest. How a man is to loue his neighbour as himselfe 1. Chrysostome thus expoundeth non solum dilectionem requirit sed etiam vehementem he doth not onely require loue but a vehement and earnest loue that is a man should loue his neighbour without dissimulation earnestly heartily as he loueth himselfe 2. And it comprehendeth more beside 1. no man hateth his owne flesh no more ought be to hate his neighbour 2. when any thing happeneth vnto our selues that is euill and grieuous we are sorie and troubled so should we be affected toward our brethren in their griefes 3. in our owne faults we are fauourable making the best of euery thing so we should not be rigidi austere and too censorious in sifting the infirmities of our brethren 4. in louing of our selues nunquam defatigamur we are neuer wearied so we should hold out still to loue our brethren 5. we wish all good things to our selues so should we doe to our neighbours 3. But this must be vnderstood of the naturall selfe-loue which euery man beareth toward himselfe not of that vitious loue whereby men thorough the corruption of their nature and euill custome are affected to their owne vices so a man must not loue himselfe vnto that which is euill for he that sinneth hateth his owne soule and therefore neither must one loue his neighbour as he corruptly loueth himselfe but either quia iustus aut vt sit iustus a man loueth himselfe either because he is iust or that he may be iust and so must he loue his neighbour gloss ordinar 4. Theophylact here obserueth that the Gospel requireth a more perfect loue then the Law doth namely that one should lay downe his life for his brethren but the Law biddeth vs onely to loue an other as our selues but the charitie which the lawe requireth comprehendeth this also for then a man loueth an other as himselfe when he is readie to doe that to an other which he would haue done for himselfe Math. 7.12 Now one would desire to be redeemed by an others life rather then his soule should perish so let him be affected to an other A man is not bound to giue his bodily life to redeeme an others for then he should loue him better then himselfe but to giue his bodily to deliuer an others soule from perishing is but to loue him as himselfe for so he would wish his friend to doe for him 5. But this rule taketh not away all inequalitie difference and degrees of loue for though euerie one is to be loued as our selues yet one is to be loued before an other our parents children and wiues are first to be respected in the duties of charite then strangers for S. Pauls rule is that men must first shewe godlinesse toward their owne house 1. Tim. 5.4 the qualitie of our loue is here signified that it should be simple sincere vnfained not the quantitie or the degree of our loue all are to be loued as our selues that is constantly vnfainedly hartily and yet one may be preferred before an other in our loue Quest. 21. Who is vnderstood by our neighbour 1. Origen expoundeth this neighbour to be Christ hinc ergo proximum si diligamus if then we loue this neighbour we shall fulfill the whole lawe and that Christ is our neighbour he prooueth by that parable of the Samaritane Luk. 10. who tooke the man which was wounded by theiues and laid him vpon his beast and brought him to the inne and gaue two pence to the host to see vnto him so Chirst he tooke vs vp beeing wounded of our sinnes and stripped and left naked by Sathan iumento corporis sui supposuit and laid vs vpon his bodie to be borne and brought vs ad stabulum Ecclesiae to the stable or fold of his Church and left the two pence of the old and newe Testament for the expenses of our cure and healing And he proceedeth further and sheweth how he which loueth Christ keepeth all the commandements for he whose delight is in Christ will not commit adulterie nor follow any other carnal pleasure because his delight is in Christ neither wil be steale from an other who is willing to leaue all he hath for Christ c. But Origens interpretation is too curious howsoeuer in that parable Christ may be vnderstood by that good Samaritane though euery point of the parable cannot fitly be allegorized yet it is euident that the Apostle here by neighbour vnderstandeth our brother for he speaketh of louing one an other 2. Hugo Cardinal out of Augustine here mooueth a question whether vnder this name of neighbour the Angels are comprehended and he bringeth two solutions one is that the Angels are excluded because the commandement speaketh of those qui diligendi sunt ex charitate which are to be loued in charitie but our charitie is not extended vnto the Angels the other solution is that seeing by neighbour euerie one is vnderstood vel cui praebexdum est officium miserecordiae vel à quo either to whom or from whom mercie and compassion is shewed then Angels may be well said to be our neighbours by whom we receiue so great benefits but the better answear is
he hath some good thing in him which is temporally rewarded in this life therefore all that the wicked and infidels doe is not sinne To this purpose Pererius disput 5. in 14. c. Contra. 1. We denie not but that the wiser sort of the Gentiles might doe some externall workes agreeable to the lawe in outward appearance but they were farre from the perfection and internall obedience required by the lawe and therefore could not be voide of sinne 2. Those ciuill duties of rendring loue for loue which belong vnto common ciuilitie as they are not simply condemned yet our Sauiour in requiring greater perfection in his disciples sheweth that those duties were spotted with Pharisaicall leauen and were not approoued in Gods sight as good workes 3. If man had kept that perfection wherein he was created he might haue beene sufficiently directed by the rule of reason but now his reason is not right it is corrupted and obscured by sinne and therefore can give him no direction to that which is truely and properly good as other creatures know naturally what is good for their life so man by nature knoweth what is naturally good for himselfe but it followeth not that he should therefore by nature doe any thing morally good 4. That saying of Gregorie beeing allowed it is not to the purpose for that rich man might haue some knowledge of God whereby he might be directed beside the helpe of nature and yet it followeth not that euerie one which enioyeth the temporall things of this life should be temporally rewarded for his good parts for we see that many in this world which haue least parts of morall and ciuill goodnes haue a better earthly portion then those in whom more goodnesse appeareth And yet further this temporall recompence onely sheweth that their acts are not truely good and in the sight of God for then they should not onely haue a temporall but an eternall reward Now on the other side it shall be prooued that all the actions of infidels and wicked persons that haue no ture faith what goodly shew soeuer they make in the world are no better before God then sinfull workes 1. Our blessed Sauiour saith Matth. 7. an euill tree cannot bring forth good fruite but they which haue no faith are euill trees Ergo. 2. Likewise Ioh. 13. our Sauiour saith without me ye can do nothing therefore without faith no good thing can be wrought 3. And in this place the Apostle saith Whatsoeuer is not of faith is sinne 4. Further no worke can be accepted of God vnlesse the person that worketh it be first accepted but none can please God without any faith Heb. 11.6 Againe Augustine saith finibus non officijs virtutes à vitijs discernendae sunt vertues must be discerned from vices by the endes not by the offices and actions but the infidels doe nothing to a right end 5. Augustine in many places condemneth the workes of infidels how good soeuer they appeare as in Psal. 21. Let no man account any worke good before faith vbi fides non erat bonum opus non erit bonum enim opus intentio facit intentionem fides derigit c. for where no faith is there is no good worke an intention maketh a good worke and the intention is directed by faith Pererius to these arguments by certaine distinctions 1. that no infidel ratione infidelitatis as his workes proceede from his infidelitie can doe any good thing but he hath bona naturae some good things by nature by the which he may doe some things that are good 2. Or some things are simply good and worthie of eternall life and are acceptable to God such good things cannot be done without faith but notwithstanding some morall good things may 3. Or it is so said that the workes of infidels are sinne because vt plurimum for the most part they are such not all 4. And there is a double kind of intention a generall and particular though the generall intention be euill yet in some particular action an infidel may haue a good intention as to giue almes in meere commiseration and though they look not vnto God as the supernaturall ende yet they may be by nature guided to make God the naturall ende of their actions as by nature they know there is a God 5. And sine generali concursu without Gods generall assistance man indeede can do nothing either naturally or morally good but Gods speciall assistance is onely required vnto those workes which are acceptable to God and worthie of life eternall Contra. 1. We graunt that by naturall helpes man may doe things naturally good but no vertuous action can proceede from an infidel because all his actions sauour of infidelitie 2. No not the best workes of the faithfull are in themselues meritorious and worthie of eternall life because they are imperfect they are crowned of grace not for merit neither is there any worke truely good but it is thorough Christ acceptable vnto God that is good if it be not pleasing vnto God it is not good 3. Not onely some but all the workes of infidels are sinfull for whatsoeuer is not of faith is sinne the sentence is generall 4. It is not enough to haue a particular intention but it must ayme at the generall ende of all which is the glorie of God and though by nature men are taught that there is a God yet can not they referre their actions to him as the generall end without faith 5. This generall concurrence is not sufficient to bring forth a good worke but speciall grace in Christ the Mediator is necessarie so our blessed Sauiour saith without me that is the Mediator Sauiour of the world not coÌsidered only as the Creator you can do nothing Now concerning this question that the workes of infidels are sinne these things may further be remembred 1. that among the auncient writers Origen and Augustine are directly of opinion that an infidel can doe no good worke as Origen saith speaking of infidels and heretikes videndum est ne forte si aliquid boni operis apud illos geri videatur quia non sit ex fide convertatur in peccatum it is to be considered if that whatsoeuer good worke seeme to be done among them because it is not of faith it be turned into sinne Augustines opinion is shewed before And though Pererius take vpon him by certaine querkes to shift off Augustines testimonies yet Tolet ingeniously confesseth that both Origen and Augustine so affirme annot 15. 2. The Romanists themselues are here diuided in opinion for Gregorius Ariminens Capreolus Catharinus with other of that side are confuted by Pererius for thus affirming with the Protestants Perer. 4. disput ad 8. 3. Yet doe we not say as the Rhemists charge vs here annot 4. that it was sinne in the heathen to honour their parents to releeve the poore to doe iustly the actions in the substance thereof were not sinne but in respect of
and Christ in generall 34. qu. Of the disparitie and vnlikenes betweene Adam and Christ in this comparison 35. qu. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam 36. qu. Some other opinions refused wherein this excellencie should consist 37. qu. In what sense the grace of God is said to haue abounded vnto more 38. qu. How all men are said to be iustified in Christ v. 18. 39. qu. Why the Apostle saith v. 19. By one mans disobedience many were made sinners and not all 40. qu. How many are said to be sinners in Adam 41. qu. How the law is said to haue entred thereupon v. 20. 42. qu. How the offence is saide to haue abounded by the entring of the law v. 20. 43. qu. How grace is said to haue abounded more 44. qu. Of the raigne of sinne vnto death and of grace vnto life Questions vpon the sixt Chapter 1. qu. Of the meaning of these words Shall we continue in sinne v. 1. 2. qu. What it is to die vnto sinne 3. qu. What it is to be baptized into Iesus Christ. 4. qu. Of the diuers significations of the word Baptisme and to be baptized 5. qu. What it is to be baptized into the death of Christ v. 3. 7. qu. Of the meaning of this phrase to be graft c. 8. qu. What resurrection the Apostle speaketh of v. 5. 9. qu. What is vnderstood by the old man v. 6. 10. qu. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroied 11. qu. How the dead are said to be freed froÌ sinne v. 7. 12. qu. What life the Apostle speaketh of v. 8. We beleeue that we shall also liue with him 13. qu. How death is said to haue bad dominion ouer Christ v. 9. 14. qu. How Christ is said to haue died to sinne v. 10. 15. qu. How Christ is said now to liue vnto God v. 10. 16. qu. Of these words v. 11. Likewise think ye c. 17. qu. How sinne is said not to raigne c. v. 12. 18. qu. What the Apostle meaneth by mortall bodie v. 12. 19. qu. Of these words that we should obey it in the lusts c. v. 12. 20. qu. How we are not to giue our members as weapons vnto sinne v. 13. 21. qu. What it is not to be vnder the law but vnder grace v. 14. 23. qu. Whether the Fathers also that liued vnder the law were not vnder grace 24. qu. What the Apostle meaneth by the forme of doctrine whereunto they were deliuered 25. qu. How we are made seruants of righteousnes 26. qu. Of the meaning of these words I speake after the manner of men because of your infirmitie v. 19. Questions vpon the seauenth Chapter 1. qu. How the law is said to haue dominion ouer a man as long as he liueth 2. qu. Whether the woman be simply free if the man be once dead 3. qu. Whether the woman haue not the like libertie and freedome in respect of the bond of mariage as the man hath 4. qu. Why the Apostle saith we are dead to the law v. 4. and not rather the law is dead to vs. 5. qu. How we are said to be mortified to and freed from the law 6. qu. What is meant by the bodie of Christ. 7. qu. Of the meaning of these words beeing dead vnto it 8. qu. What is meant by the newnes of the spirit and oldnes of the letter 9. qu. How S. Paul beeing brought vp in the knowledge of the law could say I knew not lust v. 7. and I was aliue without the law v. 9. 10. qu. What law the Apostle speaketh of v. 7. is the law of sinne 11. qu. What lust or concupiscence the Apostle speaketh of I had not knowne lust c. except c. 12. qu. Why the Apostle giueth instance in the tenth Command Thou shalt not lust and alledgeth not all the words of the law 13. qu. What sinne the Apostle meaneth v. 8. sinne tooke an occasion c. 14. qu. How sinne tooke occasion by the Law 15. qu. Of what time S. Paul speaketh when he knew not the law and afterward sinne tooke occasion by the law c. 16. What the Apostle meaneth by all concupiscence 17. qu. In what sense the Apostle saith Sinne was dead and he aliue without the law v. 8. 18. qu. How sinne is said to haue revived 19. qu. How sinne is said to haue deceiued 20. qu. How sinne is said to haue slaine him 21. qu. How the law is said to be holy iust good and likewise the commandement 22. qu. How sinne is said to be out of measure sinnefull 23. qu. How the law is said to be spirituall 24. qu. How the Apostle saith he is carnall and sold vnder sinne v. 17. 25. qu. Of these words v. 15. I allow not what I doe what I would that doe I not 26. qu. What the Apostle vnderstandeth by flesh I know that in me that is my flesh dwelleth no good thing c. v. 18. 27. qu. How the Apostle saith To will is present with me c. but I find no meanes to performe c. v. 18. 28. qu. Of the meaning of these words v. 21. I finde a law c. 29. qu. How the Apostle saith Euill is present with me v. 21. 30. qu. Of these words I delight in the law of God c. v. 22 23. of the number of these laws and what they are 31. qu. Why these are called Laws and why they are said the one to be in the inner man the other in the members 32. qu. Of the Apostles exclamation O wretched man that I am 33. qu. What the Apostle vnderstandeth by this bodie of death from the which he desireth to be deliuered 34. qu. Why the Apostle giueth thankes to God v. 25. 35. qu. Of these words I in my minde serue the law of God c. 36. qu. Of that famous question whether S. Paul doe speake in his owne person or of an other here in this chapter Questions vpon the eight Chapter 1. qu. Who are said to be in Christ. 2. qu. What is meant by the law of the spirit of life 3. qu. What is vnderstood by the law of sinne and death 4. qu. Of the best reading of the 3. v. 5. qu. What is meant by the similitude of sinfull flesh 6. qu. Of these words And for sinne condemned sinne in the flesh 7. qu. How Christ condemned sinne in the flesh 8. qu. Who are after the flesh and sauour the things of the flesh 9. qu. How the wisdome of the flesh is enmitie against God 10. qu. How they which are in the flesh cannot please God v. 8. 11. qu. Of the dwelling of the spirit of God in vs v. 9. 12. qu. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 13. qu. How the quickning of the dead is ascribed to the
away our selues for our sinnes then Christ came and by the price of his blood redeemed vs againe and restored vs to our former libertie so the Prophet Isai saith 50.1 For your iniquities are ye sold. Now whereas in Scripture redemption is taken sometime for a franke deliuerance where no price is paid yet here the word ãâã ãâã ãâã ãâã ãâã is taken properly for such redemption where the price is paid which was Christs blood as 1. Cor. 6.20 You are bought for a price c. 13. Controv. Against the Novatian heretikes Whereas the Apostle saith v. 25. to declare his righteousnes by the forgiuenes of sinnes that are past the Novatians hereupon denied remission of sinnes to those which fell away after they were called who beeing pressed and vrged by arguments out of the Scripture in the contrarie confessed and graunted that God indeede by his absolute power might giue remission of sinnes vnto such as fell away but the Church had no authoritie to graunt reconciliation vnto such But 1. they remembred not the answer of our blessed Sauiour made to Peter how often one should forgiue his brother not onely seuen times but seuentie times seuen times 2. Dauid sinned grieuously after he was called yet was restored to the Church so was the incestuous young man after due repentance for his incest 3. for how els should the blood of Christ clense vs from all sinne 1. Ioh. 1.7 if that there were not remission of sinnes and reconciliation euen for offences committed after our calling 14. Controv. Against inherent iustice v. 28. We conclude that a man is iustified by faith c. This word ãâã ãâã ãâã ãâã ãâã to be iustified or made iust the Romanists contend to signifie ex impio iustum effici of a wicked man to be made iust and righteous Staplet in Antâdot and so their opinion is that there is in iustification an habituall righteousnes infused into the soule whereby a man is iustified 1. This they would prooue by the grammaticall sense of the word because words compounded with facio to doe as magnifico purifico certifico to magnifie purifie certifie signifie to make one great pure certaine and so to iustifie should be taken to make one iust 2. The Apostle expresseth it by an other phrase Rom. 5.19 ãâã ãâã ãâã ãâã ãâã to be made or constituted righteous before God 3. It is not agreeable to the nature and puritie of God to absolue and hold for innocent those who are wicked and vngodly Contra. 1. This word to iustifie though sometime it signifie to teach one iustice and righteousnes as Dan. 12.3 they which iustifie others c. that is teach them or turne them to righteousnes and sometime to perseuere or continue in iustice as Apoc. 22.11 he that is iust iustificetur adhuc let him be more iust yet vsually in Scripture it is taken to absolue to pronounce and hold iust and that in a double sense as either to acknowledge and declare him to be iust that is iust as wisdome is said to be iustified of her children Matth. 11.19 so is it taken before in this chapter v. 4. that thou mightest be iustified in thy words c. or ãâã to count him iust who is vniust in himselfe that is absolue free and discharge him as c. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth that is acquiteth dischargeth who shall condemne so is it vsed in the same sense Act. 13.39 From all things from the which ye could not be iustified by the law of Moses by him euery one that beleeueth is iustified Neither doth that grammaticall construction alwaies hold for Marie saith My soule doth magnifie the Lord that is declareth or setteth forth Gods greatnes here it can not signifie to make great Lombards obseruation then is not found that to iustifie in Scripture signifieth foure things 1. to be absolued and freed from sinne by the death of Christ. 2. beeing freed from sinne to be made iust by charitie 3. to be cleansed from sinne by faith in the death of Christ. 4. by faith and imitation of Christs death to bring forth the works of righteousnes Lobmard lib. 3. distinct 19. for of these foure significations the 1. and 3. are all one which may be acknowledged but the 2. and 4. are not found in Scripture 2. We are also made and constituted righteous before God not by any inherent righteousnes in our selues but by the righteousnes of faith as the Apostle saith that I may be found in him not hauing mine owne righteousnes which is of the law but that which is thorough the faith of Christ. 3. Yet it is most agreeable to the puritie of the diuine nature to accept vs as iust in Christ who is most absolutely righteous before God and so to impute his righteousnes vnto vs by faith so sanctifying also our hearts by his holy spirit that we should delight in the works of righteousnes 4. If we should be iustified by any inherent and inhabiting iustice and not by righteousnes imputed by faith these inconueniences would follow 1. that iustification and sanctification should be confounded for that sanctitie which is wrought in the faithfull is a fruit of iustification by faith 2. this holines and charitie which is in the faithfull is a worke of the law which requireth that we should loue God and our neighbour but faith and the worke of the law can not stand together 3. this habite of pietie and charitie is imperfect in vs for no man loueth God and his neighbour as he ought now that which is imperfect can not iustifie See further of inherent iustice Synops. Centur. 4. err 56. 15. Controv. Against the Popish distinction of the first and second iustification The Romanists generally doe hold that there are two kind of iustifications the first which is an infused habite of iustice formed by charitie to the which we are prepared by faith other dispositions of the mind and this they say is without works the other is the encrease of this iustification by the works of charitie the grace of God concurring with mans free-will and this they say is by works and truly meritorious sic Stapl. in Antidot Perer. disput in 2. c. ad Rom. disput 16 17. Contra. 1. The Scripture acknowledgeth but one kind of iustification in all which is both begunne continued and ended by faith as c. 1.17 The righteousnes of God is reuealed from faith to faith and c. 3.30 For it is one God who shall iustifie circumcision of faith and vncircumcision through faith here the whole worke of iustification is ascribed to faith and Rom. 8.20 whome he iustified he glorified there is nothing that commeth betweene this one iustification and glorification 2. They confound iustification and sanctification for that which they call the second iustification is nothing els but sanctification which is the bringing forth of the fruits of holines after that we are iustified by faith these
two the Apostle manifestly distinguisheth Rom. 6.22 Beeing freed from sinne c. you haue your fruit in holines holines then and sanctitie is the fruit of our iustification whereby we are freed from sinne Againe Apoc. 23.11 He that is righteous let him be righteous still be that is holy let him be holy still here these two to be iust and holy are manifestly distinguished 16. Controv. Against the works of preparation going before iustification Pererius concerning the works and motiues of preparation tending to iustification hath these positions 1. There are sixe of these preparatiue motions faith the feare of God hope to obtaine pardon the loue of God the purpose of a new life repentance and sorrow for sinnes past thus he alleadgeth out of the Councell of Trent sess 6. can 6. so also Stapleton in Antidot 2. These works of preparation proceede partly from mans free will partly from the assistance of the spirit concurring and hereof it is that sometime the worke of our conuersion is ascribed vnto man as Ioel 2. Turne vnto me with your whole heart Iam. 4. Draw neere vnto God and he will draw neere vnto you sometime it is giuen vnto God as Ier. 31. Conuert vs and we shall be conuerted 3. These works of preparation though they doe not merit the grace of iustification ââ condigno of condignitie yet de congruo by way of congruitie they may that is God seeth it to be meere and conuenient that such works of preparation should be rewarded with the grace of iustification following Perer. disput 7. Contra. 1. Concerning faith it is no where said in Scripture to prepare or dispose vnto iustification but in deede to iustifie by the imputation of the righteousnes of Christ and as for the other preparations they follow iustification they doe not prepare a way vnto it â for good works follow iustification as the fruit and effect thereof Rom. 6.22 Beeing freed from sinne you haue your fruit in holines And againe there is no good worke or motion but it is commanded in the law seeing then that we are iustified by faith without such works they can not goe before iustification as preparatiues thereunto 2. The Scripture ascribeth euery good worke motion and thought of the minde vnto God for of our selues we are not able to thinke a good thought 2. Cor. 3.5 and our Sauiour saith Ioh. 15.5 Without me you can doe nothing wherein the Scripture exhorteth men to be conuerted and to draw neere vnto God that sheweth not this power to be in themselues but by these exhortations the spirit of God worketh in them and stirreth them vp that by grace they should seeke to doe that which they finde no strength in themselues to performe 3. But that distinction of merit of congruitie and condignitie is vaine and friuolous for in the matter of iustification there is no merit at all the whole worke is ascribed onely to grace Eph. 2.8 By grace are ye saued thorough faith not of your selues it is the gift of God not of works c. least any should boast if all boasting be taken away then there is no merit for of merits men may boast Augustine hath an excellent testimonie to this purpose Vocantis est gratia percipientis vero gratiam postea sunt opera bona c. Grace is of the caller and then good works belong vnto those which haue receiued grace quae non pariant gratiam sed quae à gratia pariantur c. which works doe not beget grace but are begotten of grace for the fire doth not burne thereby to waxe hoate but it is first hoat and then it burneth and the wheele therefore runneth not well that it may be round but it is first round and then it runneth well so nemo propterea bene operatur vt accipiat gratiam c. no man therefore worketh well to receiue grace but because he hath receiued grace by the saââe he worketh well lib. 1. ad Simplician qu. 2. no works then going before the grace of iustification haue any worthines in them at all to procure grace 17. Controv. What iustifying faith is Pererius that he may euery where shew some tricke of his Popish profession misliketh three things in that description of faith which is vsually receiued by Protestants for whereas we thus define faith that it is a confident assurance of the heart whereby we are perswaded of the remission and forgiuenes of our sinnes in Christ he taketh exception to these three points 1. He denieth that faith is any such confidence and assurance which he graunteth must be ioyned with faith but that faith is not such assurance and confidence he would thus prooue Eph. 3.12 the Apostle saith by whome we haue boldnes and entrance with confidence by faith in him here it appeareth that confidence is a distinct thing from faith Againe 1. Tim. 3.13 They that haue ministred well get themselues a good degree and great libertie as the faith here the Apostle sheweth that confidence is a diuers thing from faith and that it springeth from charitie and a good conscience Contra. 1. Pererius first argument is faith worketh confidence therefore it is not the same with confidence Answ. 1. This argument may rather be retorted faith worketh confidence therefore it is much more a kind of confidence for as the cause is so is the effect 2. faith is not the same with that confidence which it worketh but they are thus distinguished faith hath a generall assurance confidence in all Gods promises out of this fountaine doe proceede those speciall acts of confidence as to pray confidently to be confident in tribulation which are as little riuers running forth out of the same head and fountaine 2. His second argument is this confidence is wrought by charitie and a good conscience therefore not by faith Ans. The argument followeth not for there may be diuers causes of the one and the same thing faith worketh confidence and yet the same is more encreased and confirmed by a good conscience because the Sunne giueth heat doth it follow that the fire doth not heat also like as the warmth of the Sunne may be augmented by the heat of the fire so may the assurance of faith by charitie and a good conscience be encreased See further Synops. Centur. 4. err 48. 2. Pererius second exception is that the obiect of faith is not the assurance of remission of sinnes The Eunuch when he was baptised beleeued onely that Iesus Christ was the Sonne of God Act. 8. And Paul required none other faith of the keeper of the prison but that he should beleeue in the Lord Iesus and so he should be saued Act. 16. Abrahams faith was counted vnto him for righteousnes which was no other faith then to beleeue that in his seede that is in Christ all the nations of the world should be blessed of none of these was required such faith to beleeue their sinnes were forgiuen them to this purpose Pererius
conscience but to resist Gods ordinance is a deadly sinne saucians conscientiam wounding the conscience Pareus so Haymo propter conscientiam mentis for the conscience of the mind which we must keepe and preserue pure Quest. 14. Why tribute is to be paid vers 6. For this cause that is as a testimonie of your subiection you pay tribute some referre these words to the former sentence v. 4. be is the Minister of God praepositi sunt à Deo they are set ouer others by God and therefore they must pay tribute Haymo some thus expound for this because they are profitable for you Hugo but these words rather depend of the next before because of conscience for the paying of tribute is a testimonie of their subiection that they in their conscience acknowledge it to be due Pay ye tribute 1. he saith praestatis non datis you pay not you giue to shew that it is not giuen but they repay it againe in their care which they vndertake for the common-wealth gloss or 2. the word ãâã ãâã ãâã ãâã ãâã tribute is deriued of ãâã ãâã ãâã ãâã ãâã to beare or bring in quia infertur à subditis because it is brought by the subiects into the kings treasure Pareus or it signifieth properly portage money which was paid for such commodities as were brought in and so by one kind all the rest are vnderstood as there be diuerse other customes as pedagia which was paid for the passage on foot toward the mending of the high wayes guidogia guide money for those that trauailed and such like Faius 3. and the Apostle maketh expresse mention of the paying of tribute taking it as a thing yeelded and acknowledged of all because it was obiected against the Christians that they vnder pretence of religion would free themselues from tribute as Iustinus sheweth apolog 2. ad Anton. For they are Gods Ministers 1. Two reasons are giuen of the lawfulnes of paying tribute both because it was a signe of their subiection and as a recompence to the magistrate for his great paines vndertaken in the defense and gouernement of the commonwealth 2. the word here vsed is ãâã ãâã ãâã ãâã ãâã ministers as the Magistrate before is called ãâã ãâã ãâã ãâã ãâã a minister which words are not onely vsed of sacred offices as we see but of ciuill and therefore that it a false obseruation of the massing Papists Act. 13. v. 4. where by the vse of the word ãâã ãâã ãâã ãâã ãâã to minister they would prooue that the Apostles said Masse Applying themselues to the same ende c. 1. the word ãâã ãâã ãâã ãâã ãâã signifieth more then to serue as the vulgar Latine readeth it betokeneth to continue watch to take paines in any busines as c. 12.12 continuing or labouring perseuering watching in prayer 2. some referre these words to them that pay tribute that they serue to this ende Gorrhan but it is euident that the Apostle speaketh of the Magistrates that they watch ouer the people for this not to receiue tribute as some interpret but it is referred to the whole dutie of the Magistrate rehearsed before that he beareth not the sword for naught that he is for the terror of the euill and praise of well doers Quest. 15. Of the diuerse kinds of tribute and to whom they are due v. 7. Render therefore to all men c. 1. Chrysostome here observeth well that the Apostle saith ãâã ãâã ãâã ãâã ãâã render not giue nihil enim gratuite dat qui hoc fecerit for he doth not giue any thing freely that doth this for it is our dutie to yeeld obedience in all these things here specified to the Magistrate 2. But Origen hath here a strange allegorie by the powers he vnderstandeth the ministring spirits and by the tribute vectigalia negatiationis in carne the payments due for our trading in the flesh to the spirits exacting it of vs by diuerse tentations but this dangerous kind of allegorizing peruerteth the sense of the Scripture giueth occasion of many errors 3. Gorrhan calleth the first two custome and tribute delictum temporale the temporall debt which is due vnto superiours the other he nameth debituÌ spirituale the spirituall debt which is either inward feare or outward honour As though all outward honour and seruice were spirituall the Apostle speaketh onely of ciuill honour which is to be yeelded to the Magistrate not of spirituall and religious honour which is onely due to God 4. The Apostle here nameth two kinds of payments ãâã ãâã ãâã ãâã ãâã tribute and ãâã ãâã ãâã ãâã ãâã which is interpreted custome 1. Some doe thus distinguish them tribute is that which solvitur domi is payed at home vectigal custome that which is carried to the Lords house gloss ordin Lyranus taketh tribute for that which was paid generally by a countrey or citie in signe of their subiection custome that which is exacted of particular persons as for traffike merchandise Martyr Pareus take the first called ãâã ãâã ãâã ãâã ãâã for the tribute paied out of mens grounds or substance and the custome due for commodities caried forth or brought in Beza taketh the first for capitatio poll mony when men are taxed either by the poll or accordding to their wealth so the Syrian interpreter calleth it argentum capitationis head siluer and the latter for tribute due out of their grounds or for Merchandise and such like but the latter rather called ãâã ãâã ãâã ãâã ãâã seemeth to be the poll mony which was paied viritim man by man as appeareth Matth. 17.25 it is called tribute or census poll mony and the other ãâã ãâã ãâã ãâã ãâã was such tribute as was due for commodities brought in as the etymon of the word sheweth and the Latine word vectigal is so called also à vehendo of carrying when the fruites of their grounds were brought into the citie And so with vs there are two kind of payments subsidies and tenths which are laid vpon men according to their abilitie and substance and then the impost and custome which is due for merchandise in the exporting of wares or bringing in of forren commodities but for the most part these two words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are confounded and are indifferently taken for any kind of tribute or payment made to the gouernours yet to speake distinctly there are two kinds of tribute which is either laid vpon the persons which is properly called ãâã ãâã ãâã ãâã ãâã poll money or vpon their substance either mooueable as their goods such as is merchandise or immooueable as their lands and this is ãâã ãâã ãâã ãâã ãâã tribute impost Faius 5. Here the Apostle nameth fowre kind of duties which are to be performed to the Magistrates and their officers as impost and custome to the customers tribute and subsidies to the collectors and threasurers feare to the kings officers and ministers and honour to the person of the